II What is the truth ?
It is that which supports the entire tangible and intangible domain, that exists by its own potency and cannot be contradicted. It is everything material, physical, mental, psychological and spiritual … all that are perceived to exist of their own accord and power. It is existence that comes to be, whose being cannot be denied in its moment or eternity, through which it continues to be. It is the substratum with which the unmanifest subsists, of which forms are manifest, into which all being de-manifest and subside.
We could have an idea of the truth as an all-inclusive sum of facts and the history of each over time, if we knew. Whether in respect of objects, the subject, or both in their relatedness, truth is a realisation that is over and above what we know, that circumscribes and permeates all we experience and perceive, and is hence transcendental. It is inseparable from its knower, forever preceding it, constituting and illuminating it, casting its light upon the mind and all things in our sense and perception. In the absence of the knowledge of this truth, our sense of the self is without the eternity at its support and the truncated awareness remains in its individuated in-itself emptiness that we abhor or its transient for-itself preoccupations that take us through respective existential cycles of will and want, emotion and thought, idea and vitality.
An objective fact is a local truth of the moment that excludes us. Clearly, it is impossible for us to be objective about a being, person or thing, with which we already relate. If it isn’t the thing, then our subjectivity would be found in the act, the need of being objective or drive behind it. The most unrelated of facts or object is perceived with its form and nature, its causes and effects, while our attention is led to the dark domains of ignorance within us. It makes us dream of horror, romance, profit or sheer disinterest, while our perception of the image in our awareness changes in tune with frame in our dream. It might take years for the mind to clarify, and ages if the intent is to purify.
Truth arises when we are aware of being as it is, without our least interpretation of it. It may start with anything phenomenal – physical or mental, but soon extends to include our self and the universe. It takes a while, a long while from the start, before the mutating interpretations of being die down and give way to the unchanging perception. We then know the truth.
However wide its scale, the knowledge of the fact remains formal, leaving the knowledge we have of ourself untouched and instead prompts us with emotions and drives that lead us to action, with a profit in view. It doesn’t become intimate and informal until our enquiry expands to discover how the fact, its sources and effects, subserve our environment near or far, or directly impact our body, senses, mind and being. Inclusive extension and interpretive absence – nothingness, if we will – transports awareness past the veils of ignorance upon it … when there is no distance or separation, and cognitive mediate, between ourself and the truth : we then know ourself as the truth and the truth as our self, and find in ourself the capacity for perspective that includes both the fact of being and the being in truth. As a corollary, we then assign to the object being the same importance we reserve for ourself, and every fact is owned subjectively with the same regard as the body-mind bing assumes in our sense.
All existence, beings and things, including our body and thought, are matters of fact. The material ones are gross; the mental forms we sense are subtle. We may have a degree of intimacy with our material possessions and with bodies that please us, that we use frequently or sensually interact with, but the sense of that intimacy is subtle, within us, as a form of mind-stuff = feeling or emotion, thought or knowledge. The sense we have for each object is a historical reduction of experience subtly impressed upon our mental being, as a drive of one kind or other – desire or revulsion, hatred or want, or any other in between.
Infrequently, in evolved minds, the urge would transcend the desire – hate spectrum of vitality and will, and lead to curiosity, awareness of a gap in our knowledge that bothers, causing an irrepressible need to know. It is the hallmark of a refined human being.