The human being is a being through language. The world of a human being is a world in language. In meditation, by allowing thought to move into focus and pass on without capture, the human being can experience a slight sense of the world as it is, without meaning, without language. This is a fleeting but important sense, an affective space that the world exists as it is, without meaning. This sense creates the possibility that the world can occur in language, and therefore, BE, in diverse ways.
In realising that the world of the human being is a world through language, we can see that reality is something else, something inaccessible behind language. While we can experience something of reality, immediately we are aware of it, immediately our mind focuses on some aspect of it, it becomes described with meaning and story. that relates to our own sense of ourselves. This focus through language and its reiterative story, rather than exposing reality, builds layers of artifice upon it. Yet it is possible that, in recognising reality is not accessible, we recognise the layers of story and meaning and the built landscape that veils reality.
Now there are some premises I think can be said of the relationship between humans and reality.
Premise one. It is not for the human being to have direct access to reality. The human being is a vehicle formed to build a landscape of story. Yet, as I have shown, we have the capacity to know that there is a reality hidden behind the landscape of our language, description, story, meaning, and action.
Premise two. It is not for the human being to know that their story is not reality. While the human being is capable of recognizing the story as a mere symbol, a code, helping our limited minds in dealing with reality, access to that knowing comes from the teachings of a few special human vehicles spread across vast millennia. These special vehicles have been called prophets or Manifestations of God. Indeed, my own capacity to recognise this premise has flourished only through the teachings of Baha’u’llah. While some philosophers have written discourse on the same seeming without direct influence of the manifestation of God, the increased philosophical insight into the symbolisation of reality through language follows the advent of a new Manifestation of God whether of Moses, Krishna, Buddha, Jesus, Muhammed, and recently, Baha’u’llah. Among a hundred volumes of work, Baha’u’llah identifies the condition of existence and His role, “Know ye that by “the world” is meant your unawareness of Him Who is your Maker, and your absorption in aught else but Him. The “life to come,” on the other hand, signifieth the things that give you a safe approach to God, the All-Glorious, the Incomparable. Whatsoever deterreth you, in this Day, from loving God is nothing but the world.” “Bereft, however, of the essence of the mysteries of His wisdom, which We have imparted unto thee beneath the veils of these blessed and soul-stirring words, thou wouldst fail to attain unto even a sprinkling of the oceans of divine knowledge or the crystal streams of divine power, and wouldst be recorded in the Mother Book, through the Pen of oneness and by the Finger of God, amongst the ignorant. Nor wouldst thou be able to grasp a single word of the Book or a single utterance of the Kindred of God concerning the mysteries of the beginning and the end.”
Premise three. The Manifestation of God does not provide direct access to reality. Moving in the world of human language, the Manifestation of God provides a story of reality called the Word of God. The Word of God does not provide direct access to reality which might be called the worlds of God. Rather, the Word of God is the most powerful guide for the human society towards unveiling reality. Baha’u’llah (1817-1892) has provided the most recent access to the Word of God. He declares, “By God, the True One! I am Trustworthiness and the revelation thereof, and the beauty thereof. I will recompense whosoever will cleave unto Me, and recognize My rank and station, and hold fast unto My hem. I am the most great ornament of the people of Baha, and the vesture of glory unto all who are in the kingdom of creation. I am the supreme instrument for the prosperity of the world, and the horizon of assurance unto all beings.’ Thus have We sent down for thee that which will draw men nigh unto the Lord of creation.”
Premise four. The Word of God, has, at it’s heart, a covenant. The Covenant of God is the mightiest instrument for human society to reach for reality, the worlds of God, through the veils of meaning. It is the great attractor for all human knowing and action, for a period of human existence. All humans are in agreement with the Covenant of God. Some are unconscious of the covenant, yet all are moving by choice of language, being and action in diverse pathways, tangential to the reality hidden by the language of the covenant. The Covenant of God minimizes the story layers representing reality while optimising the possibilities of the human landscape. In this, the covenant of God provides the greatest possible liberation and power for all humans.