We are subjective beings, living in subjectively significant worlds, but our minds think in terms of objects and remember only objects.

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Only through remembering objectively do we recall subjective experience.

Only through imagining objectively do we evoke subjective experience.

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The source of our valuing is beyond the grasp of our minds, but we depend on our minds for access to what we care about.

The source of our valuing can be apprehended but not comprehended.

We feel it at our fingertips, but our hands cannot close around it, because it lacks edges.

So we close our fingers around what reflects our valuing and allows us to value things.

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The finite is defined when its outer edges are felt out. The infinite cannot be defined, because outer edges are the one thing infinity lacks.

But in a very strange sense each individual bears the image of infinity through experience and its horizon of blindness. Our experience is to us infinite because we cannot define it. We define within it.

Alternatively, perhaps we only learn the meaning of infinity through experiencing our former finitude retrospectively by expanding our present “everything”. Seeing the old boundless “everything” whole against a new background of boundless “everything”, one knows his former blindness. Not only the expanded “everything” is seen. More importantly, one is aware that this new boundlessness is bounded, and learns to make a distinction between our own finite “everything” and infinity. It can take more than one experience of finitude to recognize this fact. The first can look a lot like transcendence from a world of illusion into the world of truth.

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We seem to be made in an image of infinity, but the image is so convincing that we can confuse the image for the real thing. And this confusion is deeply pleasurable, so we’re less motivated to dispel it (by actively seeking out how we may be wrong) than to reinforce it (by demonstrating how we are right). Some confuse their individual being with this image. The real danger, though, is collective being, because then the consensus of relevant opinions confirms each individual’s error, and there’s nobody to correct the error except those whose opinions are irrelevant.