Humanity has entered into a new millennium of evolution. With one’s new vision of love as human, divine and the totality of reality, humanity is coming out of the cave with a mind and heart that are united with the divine and the entire cosmos. Humanity is coming to realise that the dualism of Western philosophy and of natural theology is not the paradigm to which one can now adhere. A dialectical and incarnational perspective of reality allows all to be one, in which each particular incarnational being unites with the whole by being a unique incarnation. Every particular sub-atomic neutron, to the entirety of the cosmos as a whole, is intrinsically summoned to be perfect. Each particularity has its perfection to be what it is as unique, and exists so as to be perfect in its particularity. Matter is not a mistake or a less important aspect of the whole. Matter is what is needed for reality to be. Each of the bi-polar components of reality is the condition of the possibility of incarnation. The human person, as the centre of the universe, is able to recognize him or her Self as the synthesis of transcendence and immanence, of God and Nature, of unity and diversity, of spirit and matter. The separation found within the components of the totality of reality must end. Humanity must have eyes that can see and hearts that can love each and everything as a particularity, found in the oneness of all, which is Love. Love is Incarnation. Love needs a beloved “heart” to love. Love needs a particular, and therefore material, beloved. Love, as Incarnation, is the Alpha and it is Love, as Incarnation, which is also the Omega.
As this philosophy comes to a conclusion, it offers its final contribution in the discovery of Dialectical Incarnation. As has been made manifest through a dialectical historical perspective of Dialectical Incarnation, one can now see how Love, as Incarnation, can be identified as the First Mover because the entirety of the process of incarnation begins with the Lover as subject. Incarnation can be identified as the material cause of the world, because it is the “out of which” that particular being is. Dialectical Incarnation is the efficient cause because incarnate love begets itself and is also the formal cause, because it is the “what it is” of the universe. Incarnation is the final cause because Love, as a harmonious one, is that toward which all of reality moves. Incarnation exists through the condition of the possibility of transcendence, God, spirit and equally through the condition of the possibility of immanence, Nature and matter. Love and incarnation are human, divine and the totality of all. Humanity, divinity and all of matter, together and completely, are a harmony, a phylum of love, found in the totality of the universe. It is the human person, the Self, which is the crucial and necessary link between the two, seeming opposing, bi-polar conditions of the possibility of the incarnate universe. This new “philosophy of the heart” must express itself in the totality of reality so that our world will find its perfection.
Traditional philosophy, through the ontological argument of Anselm, states that “God’s essence is God existence.” For Dialectical Incarnation all infinite particulars of the totality of reality have as their essence their own existence. Dialectical Incarnation is an equally balanced synthesis of an essentialist’s condition of the possibility as it is an existentialist’s condition of the possibility. “My essence is my existence,” as is “your essence is your existence,” as is a particular neutron’s essence is its existence. Every human and every particular being of the world can say “I am, who am.”[1] Throughout history we humans have been afraid of humanity’s divinity. Humanity has condemned itself to an intrinsic evil condition which humanity never actually had. It is time that we humans recognise the divine that we are, and it is time for us to allow God, the divine, to be the human and the Nature, that God, the divine, is. Let us awaken from our slumber and see that we humans are the centre of the circumference of the dialectical One Love, One Heart found in the totality of realty. And, in so doing, let there be peace!
A human being is part of the whole called the ‘universe’ by us. We experience ourselves, our thoughts and feelings as something separate from the rest…a kind of optical delusion of consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from the prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. The true value of a human being is determined by the measure and the sense in which they have obtained liberation from the self. We shall require a substantially new manner of thinking if humanity is to survive (Albert Einstein).
These are the words God says to Moses when Moses asked “Who are you?” in Exodus 3: 14.