The hermeneutics of truth, as presented here, reveals itself as an unavoidable unity—truth itself as a single, indivisible entity—resisting any division into multiple parts. Within this unity, every propositional statement contains an inherent essence that is not only demonstrated through rational argumentation or dialectical testing but also functions as a metaphysical counterpoint, clarifying the ultimate purpose of ontological precision. This singular truth echoes the Johannine concept of the Logos—"I am the way, and the truth, and the life" (John 14:6)—and divides into two fundamental modes: one being the rational process that produces conscious images or representations on the cognitive level, and the other the bodily fullness that attracts through the appeal of alterity or otherness. The bodily aspect evokes Aristotle’s concept of hylomorphism—where form and matter unite—culminating in a teleological completion where matter is fulfilled through form, achieving a harmonious whole. Therefore, truth follows a logical progression: from the efficient causes that bring it into being, through the intermediate instruments that mediate it, to the ultimate ends it aims for—resulting in a comprehensive understanding of worldly changes and events. In this view, even the apparent hardships or deserts of life are transformed into a higher, eschatological truth—an official belief (doxa) that leads to glory, which is reflected and refracted through the divine prism of divine glory itself (Romans 11:36: “to him be glory forever”). This divine architecture frames our perceptual understanding of truth as a chain of reasoning—linking cognitive processes to their causes, tools, and ultimate goals—creating a mirror-like ontology where the individual perceives their essence amid the flux of phenomena. Yet, this pursuit of veritas faces a challenge: the irrational, tumultuous flow—an unrestrained tide of illusions—that leads toward the abyss of darkness, a chasm filled with phantasms that forge false communal bonds through superficial security, which I call the "reconstructed inner child." This concept is reminiscent of Paul’s depiction of inner conflict—a divided soul (James 1:8), wavering and unstable. It suggests that truth is shadowed by its opposite: an illusory semblance masquerading as genuine truth, a false appearance that mocks authenticity. The inner child symbolizes an unmediated, immediate encounter with self-truth—an experience of autos-verity—while its reflection involves a dialectical process of reconciliation. Both elements converge in an inner dialogue that seeks noetic satisfaction through self-image, which, however, is infused with apophatic mystery—an aesthetic technique where metaphysical causes underpin the conscious journey of self-knowledge, similar to Plotinus’s idea of henosis—union with the One achieved through contemplative introspection. Complete understanding, or totality, within the mundane world thus includes veritas as part of a broader fullness of accessible knowledge—an arena where worldly events unfold while secretly nurturing an internal image of self-truth within the limited, comparative shadow of finitude. This movement—from the outward, mirrored totality to the hidden limits of reflexive understanding—embodies the quest for self-truth (autos-alētheia), echoing Augustine’s restless heart (Confessions I.1.1: “Thou hast made us for Thyself, and our heart is restless until it rests in Thee”). The self-image becomes true only through full participation—by exhaustively integrating truthful ideas—tempered by the unavoidable mystery of finite knowledge, in which humans grapple with the approaching horizon of divine infinity. In this dialectic, the inner reconstructed child is not a sign of regression but an eschatological anticipation—a healing of inner fragmentation in divine union—where restlessness gives way to divine repose in the highest good, and the shadow of falsehood is dispelled by the uncreated light of eternal truth.