The ‘deity thought’ is pugnacious and critical, it is embedded in the skull and takes advantage of the brain’s exceptional plasticity, it lives in the nuances and dark corners of the mind, and becomes an insistent ‘headache’ that splits every human being in two. It divides, it hurts the brain because it creeps in to disrupt what is certain and what has already been given, to muddle every assurance and break every prejudice. The thought of deity, therefore, makes every human being ‘desperate’, i.e., divided in two, hence multiple internally and externally, because it is constituted by an otherness that is only waiting to be discovered, illuminated, described and incarnated. Undertaking or giving birth to the thought of deity means learning a ‘transcendent’ mentality that becomes a sudden, strong and unnerving migraine affecting the brain of contemporaneity, so much so as to succeed in breaking every singularity in order to open it to its complex beauty to reality. It means rereading every sphere of life with Athena’s gaze, as the attentive and combative guardian of existence, its responsible and powerful caress is due to its frailty. This thought must be the ‘overriding’ guide of every cognitive process and action, to enable humanity and reality to change course and be transformed.

This thought is characterised by three steadfast principles that derive from Athena’s characteristics and it transmits them to anyone who takes it on as a new mind set in order to be reborn as a pugnacious maker of a new mentality. These principles are contemplating, essaying and using the sword.

Contemplate derives etymologically from the union of the words cum and templum, so, it literally translates as ‘by means of the heavens’ and indicates both the instrument and the horizon: hence, it represents a moment in which, by means of a suspension, one is able to clarify the profound meaning of what one is experiencing. Contemplation is the suspension that leads to a clarification. Divine thought is, therefore, contemplative because, by splitting the skull of a contemporaneousness adrift of itself in two, it succeeds in making this ‘shipwreck’ a useful moment to suspend, to return to thinking, to switch off the light, and then start again. Like Athena, who combines the spirit of battle and wisdom within herself, it thus gives way to a space for contemplating reality first within oneself, and then outside oneself through action.

Essaying, on the other hand, means to assess thoroughly, to probe carefully, and to fathom details like a chemist going to the root of every element. A central verb that indicates the ability to address any practical situation by means of ‘looking into depth’, looking beyond and act on reality. Like Athena who is born ‘disrupting’ normality, making herself the image and instrument of a new mentality that shatters the mind of humanity, essaying is also the attitude of one who continually ‘goads’, who arouses doubts, constructively criticises, questions every commonplace and certainty. It, therefore, uses thought as a weapon of the profound and becomes a warrior who, like Athena before embarking on any battle, first contemplates the inside and then the outside, in order to know him or herself and his or her enemy.  After wisely weighing up dangers, limits and potential, and shattering every detail with the ‘profound gaze’, captures the ‘beyond’ and turns it into material to forge his or her sword and thus set out towards the battle of existence.

Ultimately, the thought of divinity in fact introduces each subject to the art of the sword, which derives strictly from the previous characteristics, contemplation and essaying. This sword, in fact, represents the intellect, its multiple and complex meaning and its power that invades every element of reality, the only weapon to untangle the world and transform all its spheres: the physical and spiritual world, biology and psychology, ethics and technology, relationships and distances, human and digital. If we pause and consider the investiture rites of knighthood, the sword with its blade embraces and, at the same time, threatens the individual: the intellect both protects and kills, in the sense of penetrating and disrupting an established order by splitting it into two in order to revive it. Hence, from intus-legere (to read in depth, to capture) and from the Greek word nous (power that arranges chaos, that gives meaning), the intellect is, therefore, the sword of divine thought that, by piercing, contemplating and essaying, learns the art of combat for the existential revolution of today’s mentality.

Hence, contemplating, essaying, and the art of the sword are the characteristics of deity thought, which must be embodied in order to learn a ‘transcendent’ mentality that, like the goddess Athena, becomes the phoenix of a change that stems from a deep injury. A painful but necessary one to restore the database of the minds of every single person and hence of the entire human race. In doing so, it gives new form to today’s mind, splitting it into two, confusing and transforming it through a mixture of existences that become wise and contemplative warriors of change.