Let’s stop distorting the meaning of subjectivity by situating it within an essentially objective world.
But that objective world within which we understand ourselves to be situated is produced by our subjectivity, through its own participation in reality.
It is reality within which we are situated. Objectivity (and the objective truth we know about it) is merely what we instaurate — discover-create — through this participation in reality.
To confuse reality with objective truth — and nearly everyone does this to some degree — is to succumb to misapotheosis: the confusion ourselves and our objective comprehension of truth, with God and God’s own comprehension of reality within Godself. We are a mere image of God, a finite incarnation of infinite more-than-being.
The objective truth we can talk about is a tiny subset of the objective truth we experience; the objective truth is a tiny subset of the subjectivity we experience; the subjectivity we experience is a tiny subset of the subjectivity a person can potentially experience; and the totality of subjectivities a person can potentially experience is a tiny subset of reality. And reality is a subset of God’s infinite more-than-being.
The reworking of ontological topologies within a panentheistic enception changes a soul and its enworldment in inconceivable ways. This reworking is religious insight.
Yet again, Arthur C. Clarke’s famous maxim comes to mind: “Any sufficiently advanced technology is indistinguishable from magic.”
Religion is the most advanced technology, beyond all technological advancement.
It’s not that religion rejects or denies magic. It’s that religious insight renders magic boring and it’s that “spiritual” magic-mongering (more often than not) stunts religious insight.