What is the meaning of life? Many people have wondered and pondered. Many ideas have been philosophized and proselytized. Many passions and positions have pulsed and parsed through the matter. All in all, our wondering and pondering about what the meaning of life is has provoked every possible intellectual account and evoked every possible affectual sentiment. Ultimately, the meaning of life, as with all things, is what we make of it. For we are the arbiters of all the meanings that compose the world as we know it. For we are the authors of the stories of our lives. For reality is really as we make it to be. As our experience of our existence is altogether the product of our continual meaning-making process. Creation is, after all, and all throughout, from the beginning to the end, from one end-beginning to another, the stuff ofF make-believe. For in the beginning and in the ending is the word, our word, of our mind, from whence and in which our world does reside and resound. For all of Creation is but the reflection of our projection of our construction of our cognition of our volition of our motivation for propitiation. A mental construct that we project and that does in turn reflect as a material artifact. For what we call objective reality is really just that of our subjective ideality. This is the truth of the matter; that is, thou art there. Which is to say that we are there, wherever we may be, there we are, always somewhere in particular and everywhere in general. As all spatial-material constructions are in essence and in effect figments of imaginal creation, the process and product of our creativity, the artistry of our divinity, brought to the fore of thy mind and in turn brought to bear in thy world, drawn from the infinite recesses of the indeterminate superposition of our mind and strewn as the finite processes of the determinate position of our world. For our phenomenology of our reality is really our ontology of our ideality. In other words, our phenomenological experience of our existence is essentially and effectively our ontological inperience of our insistence. For all of our ephemeralism, pluralism, and materialism is predicated upon and perpetuated by our eternalism, monism, and idealism. For our ephemeral dynamo is part and parcel of our eternal stasis, the latter of which supersedes and subsumes the former. Just as our pluralization of our personalization, our plurality of our personality, is rooted in and oriented around our monism of our personalism, our singularity of identity that gives way to our multiplicity of society. Just as our materiality is but our reified ideality, our living the dream is but our dreaming the life. While every account of the meaning of life is true insomuch as it is truly the meaning of life being posited and proffered by whomever of us is holding it in mind and heralding it in word, it is also true that the only account that is truly complete in how cogent and coherent it is, is that which does incorporate our monism, idealism, and eternalism on the one hand, and on the other hand our pluralism, materialism, and ephemeralism, such that they are understood to always work hand in hand, via our holism that always involves and revolves around our egoism, that is, our will to be well, as the foundational source and fundamental force, animating and permeating all that we are and all that we do as incarnations and incantations of love, the entailment of which is our perennial and perpetual pursuit of happiness, the fulfillment of which is the impetus for and purpose of life, concomitant to which is our moving ever onward towards becoming ever more conducive to and facilitative of our overall well-being individually and communally, as one and as many, as many of one and as one of many, now and in perpetuity. For the moral arc of every universe always mends and bends towards the justice of our omnibenevolence, the efflorescence of which is necessarily borne from each of us acting in concordance with our conscience a la The Golden Rule, the one rule to rule them all, that in Christian terms is known as The Great Commandment to love everyone wholeheartedly as thy self and as thy family to the best of our ability and our alacrity. The corollary of which, known as The Great Commission, is to strive to thrive together in spiritual solidarity, holistic harmony, symbiotic synergy, and beloved family the world over; is to make manifest that which is just, to bear the fruits of our labors of love, of which the seeds are sown and the deeds are grown by virtue of our paying heed and paying homage to the aforementioned truth of the matter as to the ontological nature of our being in general and the teleological nature of our being well in particular. Wherefore the deontological nature of our becoming virtuosos of the virtuosity of virtue entails and ensues our taking into account and taking care of each and every one of us as one and as many, as thy self and as thy family, as platformed upon and informed by our holistic identity paradigm that includes our holarchic family system, which works to lay the groundwork and establish the framework upon and through we can properly formulate and promulgate our holistic self-conceptualization and salutogenic self-actualization, whereby we remind and remand our selves and our salves to these diagnostically descriptive notions and prognostically prescriptive potions underwriting and circumscribing our illumination of The Truth, our invocation of The Way, and our inspiration of The Life, of which we are to internalize and institutionalize, sacralize and systematize, in thy mind and in thy world, these salutogenic logos, ethos, and praxis, the consummation and consecration of which is our sanctification and our salvation, to bring out the best in each of us and for each of us, as ends in our selves and as means to the end-all-be-all of our being that is our blossoming as increasingly omnibenevolent incarnations of love and as increasingly sacrosanct convocations in love. For all in all, this is the whole of The Law, to which all else is secondary and subsidiary, ancillary and auxiliary, subordinate and subservient, augmentations and instrumentations, our only central purpose to which every peripheral purpose is by all rights subjugated. As such, we must first and foremost proceed in light of this truth and in delight of this way if we are to succeed in becoming our best selves, leading our best lives, and creating our best worlds. With that pontiff of purpose, that gives before and over all else primacy and precedence to our experience of our appreciance of our nurturance of our pleasance--by virtue of our acting in concordance with our conscience towards our efflorescence of our omnibenevolence--as the universality and hegemony of teleology and deontology, let us proceed in ascertaining how we can succeed in attaining this hallmark and bulwark of our being well contra our being ill. The realization and actualization of this goal to fulfill this pearl of an ideal depends upon and portends onto our revering and persevering in sanctifying and glorifying the dignity and integrity of our life and love as brought to the fore of thy mind and brought to bear in thy world, such that we ensure all of our dispositions and dispensations of love that we affirm in mind and perform in deed incorporate and integrate the logos of The Truth, the ethos of The Way, and the praxis of The Life, throughout our psychological schemas, sociological structures, and ecological systems. On the flip side, we must censure all of our deviations and derogations that render us complicit and complacent in our participation in and perpetuation of the nosogenic ways of the world that rule and ruin the world. The nosopathic symptoms of which play out through us and plague us through and through. These we must denounce and renounce, the inflammatory inferiority of just as Jesus did. In their stead, we announce and pronounce the salutary superiority of the communalism and agatho-legalism of Christ that exalt and exhort into our extant being our values of our virtues of ‘sharing is caring’ and ‘one for all and all for one’. Resolving through throwing these evaluative and vituperative stones of inter-modal ad-rem denunciation and renunciation on the one hand, while on the other hand, refraining from throwing stones of judgmental and penal stones of inter-personal ad-hominem conviction and condemnation, is the mark we must hit and the line we must walk if we are to succeed in forgiving one another for follies of our ways. For we either know not what we do or to the extent we do we are doing the best we can to correct course. Or, better yet, forgoing all such judging and begrudging of one another for our trespasses in light of the truth and in delight of the way that reminds and remands us to affirming in mind and performing in deed that we are all one love manifestly manifold infinitely times over as an infinitude of individuated permutations experiencing our essentially monistic self as our manifestly pluralistic selves. All of whom at all times and in all places are always doing the best we can to be well in all that we are and all that we do as personifications and pontifications of love that is our will to be well personified as us and pontificated through us. This either consummates and consecrates our love or deprecates and desecrates our love, insomuch as our dispositions and dispensations as persons and pontiffs of love are either amenable to or antithetical to our incarnating and incantating our enactment and enrichment of our omnibenevolent sentiment, intent, thought, and act contra our impoverishment and intransigent iniquity of inequity and inanity. Towards the end-all-be-all of our being that is our consummating and consecrating our life and love, our life of love and our love of life, to the greatest extent imaginable and practicable, so as to maximize our well-being and minimize our ill-being, it is incumbent upon and prudent for us to pay heed and pay homage to the pearls of our ideals that the better angels of our nature beckon and beacon our honoring and honing of in all that we are and all that we do as incarnations and incantations of love the dispositions and dispensations of which are to be devoted to and developed into a reverence of and perseverance in attaining and maintaining the sanctity and integrity of our living love and loving life to the fullest across the fulcrum of the spectrum of loving intrapersonally, interpersonally, and transpersonally, that we do well to traverse and transverse in a cogent and coherent way that involves and revolves around our flexing between and flowing within these modes of our continuum of consciousness in as bespoke and beloved of ways as conceivable an achievable to our mutual benefit in general and to our mutual hearts delight in particular, enforced in our sociological structures, and enhanced in our ecological systems, as a theoretical model and therapeutical modal that is cohesively and comprehensively integrated while being adaptively and effectively balanced through our holistic identity paradigm and holarchic family system that reminds and remands us to recognizing and actualizing our loving thy self intrapersonally as one of everyone and transpersonally as one with everyone between which inspires and transpires our loving one another throughout our holarchy of beloved family of spiritual beings, living beings, human beings, and all of our nuclear branches of origination and procreation thereof, that compound together and cascade from one to the other, altogether brought into a symbiosis of allostasis that homeodynamically equilibriumizes each polarity of the plenary of our psyche that are our monism, idealism, and eternalism on the one hand along with our pluralism, materialism, and ephemeralism on the other hand, that are holistically harmonized and symbiotically synergized to work hand in hand in cosmic complementarity to go about composing and conducting our bittersweet symphony of life to render it rife with the sacred opportunity to love and to be loved, to give and to receive love, to share love with one another in light of this truth and in delight of this way, for, more so than anything else, the heart of happiness is this sacralization and actualization of our reigning and running the gestalt gamut of our trove of love that encompasses all of our minds and compasses all of our mends towards our becoming our best selves, leading our best lives, and creating our best worlds, wherein we will be all rights reclaim and redeem our stewarding all of Creation as The Commons of The Church congregated and congressed by our shepherding all of the Creatures therein and Creators thereof, so that we may experience our appreciance of a love well lived and a life well loved, by virtue of our living in loving communion and cooperation with one another and the world as whole, of which the seeds are sown and grown of the deeds which work to formulate and facilitate our salutogenic self-actualization and life-optimization, with the fruits of our labors of love being our cherishing of and relishing in our flourishing, the nourishing of which will work to bring into fruition a sanctuary of synergy as our oasis of symbiosis, that we will bring to the fore of thy mind and bring to bear in thy world as Heaven on Earth as our Haven of Hearth, for thine is the resplendent beauty and gestalt glory of God's love personified as us and purified through us omnibenevolently attuning to and aligning with The Law Of Love as it is written in each of our hearts and minds that invites and invokes us to take into account and take care of everyone and everything involved in and affected by the decisions we make and the actions we take so as to incorporate and instantiate the will to be well of all throughout all of our decision-making and action-taking processes to bring about as much benefit of nourishment, fulfillment, and enjoyment and as little detriment of malnourishment, impoverishment, and discontentment as we can, so we can enjoy the journey to the utmost while bringing joy to the journey for all, by going in love, with love, and as love, for the journey is the destination and this sagacious intellectuality, gracious affectuality, and efficacious actuality is The Truth, The Way, and The Life.