Truth is Reality
If truth is reality, then what is a lie? A lie cannot be an irreality for non-realities don’t exist, whilst lies do exist. A lie is, in fact, an affirmation of something which is unreal, or, as a negation of something that is real.
Truth, therefore, rests in the knowledge of what reality is. But reality is often hidden from us and for that reason truth has to be found through a process of disclosure.
Reality is itself always honest. It does not hold any possibility of any irreality in it. Dishonesty is only possible once the observer has arrived, and is only really made feasible through analytic consciousness. In other words, deceit is only possible through consciousness: the same power that allows sapiens beings to know is also that which makes us prone to be confused.
Truth is reality, but we live in a dual reality: the external reality of the world, on the one hand, and the internal reality of our mind on the other. Even though the former is enclosed in the latter (and the latter in the former) we can separate them: the reality of the chair by the wall is not the same reality as that which knows there is a chair by the wall.
So, does truth gain anything by having knowledge of how we have knowledge of things? It can be said that by having knowledge of things allows one to uncover the veiling mechanisms that we would not have been aware of had we not tried to understand this process. Reality, and subsequently truth, is constantly distorted by the colours of the lenses we perceive it through. A search for truth has to also be a search for a clean, unfiltered lens to observe it with, which may be an impossible achievement but that does not mean attempts to do it are pure vanity. Struggling for clarity is always better that resigning oneself to obscurity.
Psychological investigation is concerned not only with how we come to perceive reality, but also how we come to terms with our own self-centredness. But this egocentricity is always misleading from a universal point of view. Truth, as such, would benefit from the development of a more human macro-psychology which would have to involve some effort in developing educational methodologies capable of transcending self-centredness.
However, it is also true that ego and individual character are vital elements for any creativity and this implies a certain paradox which can only be resolved by asking ourselves what lies between the individual and the universal.
Fortunately, this middle-ground phenomenon can be easily found: it lies in the universal substance that is produced by individuals and can be readily found in all art and technology. From this we can deduce that what links the individual to humanity as a whole is that which the individual is capable of producing for humanity as a whole. The simple act of placing emphasis on this could stimulate the kind of transcendent self-consciousness we are talking about. I am here to produce things which have a universal importance, could be see as a motto for a future university for the transcendently self-conscious truth.
A methodology of transcendent self-consciousness, therefore, would have to be a process that reinforces individual character at the same time as it develops universal awareness, and the only way to achieve this apparent contradiction of aims, can come through an anchoring of the fulfilment of self to the purposiveness of the universal through the medium of creativity. Only by viewing individual growth and fulfilment through the prism of human progress itself can self-centredness be transcended in a creative and meaningful way.
