What is Truth?
Throughout history, we humans have sought out the meaning of life and have longed for insight into matters beyond this physical world. We have developed metaphysical theories to explain the realm of the spirit — a realm which cannot be seen with our eyes but can only be sensed within our souls.
Although we cannot travel into this realm of the spirit with our physical bodies, yet we long for an eternal experience of the glory which we sense is ours in some future time after we have cast off the chains of this material world.
We live in two worlds at one and the same time — one physical, the other spiritual. And there are two natures which make up the human condition — a fleshly nature, which lives in the physical world, and the human spirit, which lives within the realm of the spirit.
We cannot prove the existence of this human spirit with science or philosophy or metaphysics, for it defies reason and description — yet the human spirit surely exists. We sense its existence deep within our beings, and in our continual experience of conscious awareness we witness an awesome truth.
But how can we prove the existence of something which cannot be seen or felt or known and which is denied by many? And how can we consciously experience something which exists outside of the space-time continuum and within the realm of eternity? How can we know the nature of truth in its essence?
All knowledge and understanding comes through faith, for it is faith which gives substance to the spiritual realm and which gives us cause to hope that, yes, we will partake in a glorious communion with whatever it is that lies beyond the grave.
Yet we catch glimpses of this spiritual realm in our dreams, and yet we cannot express the laws which govern this realm. So then what is the human spirit and how do we come to know of spiritual things?
Throughout history, many have attempted to describe the workings and laws of the spiritual realm, and as many as have attempted these descriptions, such is the vast number of religious and philosophical systems which have come into existence. All who dare to speak about such matters have attempted to define a thing which is by nature undefinable, and thus the spiritual law which is created by we humans becomes a thing unto itself and remains set apart from the truth it is attempting to describe.
We sense a Divine purpose, a Will, and a Creator who created all things according to some Divine plan, yet who can agree in their descriptions of this plan or in their understanding of the direction and purpose of this Will? As we try to understand with our minds exactly what this Creator had in mind at the instant of the creative act which brought all things into existence, we can merely stand in dumbfounded amazement as we shake our heads in wonder and shrug our shoulders in disbelief.
Who can understand the Divine purpose for creating all things? Who but the Creator, Himself, who, in order to create it, must first have had the Will to create it and then the volition to do it.
Though we disagree concerning the spiritual laws with which the created universe operates and the Divine purpose which rules all activity within this universe, yet we can agree on one thing at least: The human spirit does not operate in the same manner and with the same laws as the material substance of which the universe is composed. Yet through the understanding of the human spirit we can, indeed, see into the spiritual realm beyond — a realm in which the miraculous is commonplace and God's presence is near.
And we can agree on at least one other thing: The testimony of those who have spoken and taught about spiritual matters in past times are clearly in disharmony with one another. For how can there be no God but yet one God and many Gods? And how can the human spirit at the same time survive death but yet also perish forever — both schools of thought having ardent supporters? And how can humans reincarnate into non-human forms of life if, as many believe, non-human future lives are forbidden? Who can we trust?
Such contradictions are simply not possible unless we are willing to believe that imaginary things are real, that foolishness is wisdom, and that nothing actually exists. The spiritual wisdom of those who promote such ideas is clearly lacking.
We are sincere seekers of Truth, and we have a heartfelt desire to delve into the mysteries of the spiritual realm and to discover the Truth that may be known, and to know of it intimately. In observing that every teacher of Truth follows a vision which is, of necessity, only partial, incomplete, or simply mistaken, we must conclude that the testimony of a sincere seeker, although pleasing to the ears, cannot offer any useful insight or understanding into the world beyond.
Where, then, do we obtain our knowledge of Truth? Certainly not from humans, who have demonstrated their fallibility over and over and over again through futile activities and misguided conduct. We are forced into only one conclusion — if Truth be known, it be known only to the Creator who is Truth in essence and to those in whom this Creator has chosen to reveal it.
The Truth is true, there can be no mistake about that. The Truth is not a lie, rather, the Truth can be trusted, just as the Creator can be trusted as He maintains His creation according to His Divine Will and purpose. This trustworthiness of Truth leads us to an inescapable conclusion: The teachings of human teachers, in that they disagree in content and intent, are clearly untrustworthy for we who sincerely seek the Truth.
And let us for a moment consider these human teachings upon their own merits, contradictory as they are. Three possibilities come to mind: 1) Either all of these human teachings are wrong, save one, or 2) They are all wrong and therefore our spiritual quest is absolute folly, or 3) The process of communication and understanding is flawed, and we therefore cannot trust in knowledge and in the conclusions based on reason. If this be the case, if we add one plus one with a result of two, we cannot trust this two, for it becomes slippery and unreal.
This fallibility of reality is certainly not in keeping with actual experience, for who among us lives in a world where we are not often required to trust in this two, even with our very lives. As we drive down the highway in our shiny new chariots, we must trust in the auto designers who have themselves trusted the truth of one plus one equals two, and in so doing have created millions upon millions of toys for our pleasure.
Many will simply and glibly deny that reality has any existence at all, as if by denial they can avoid facing the hard questions which a sincere quest for Truth will pose. Yet we must admit that reality does, indeed, exist and that human nature in some unexplainable way prevents us from figuring out the nature of this reality without Divine assistance.
Some would deny that reason and clear thinking have any part in the quest for Truth. They would say that these aspects of reality are simply too primitive to use effectively in the search for Truth.
Yet if reason and clear thinking is flawed, then the Creator Himself must equally be flawed.
For how can a Creator-God create out of nothing such an impossible, perfect and awe inspiring creation if He be flawed? And how can a loving, living and all-knowing Creator-God purpose to create such a marvelous creature as the human race, and yet human reason be wrong? For what was human reason created for but to extract understanding and knowledge from the observed universe?
If we trust the Creator we must trust His creation, and as we trust His purpose we must trust that the system of reason He has created is valid within the realm in which it was created to operate. We must believe that reason can be trusted to sort out all kinds of false conclusions which have their basis in faulty assumption.
Why did God choose to create the human race and why did He choose to give us a mind? And what is the nature of Truth?
Much has been written about the subject of Truth throughout the ages, and many answers have been given. Does this imply that Truth does not really exist unless we can all agree on the answer? Rather that Truth is hard to understand. If the masters of Truth cannot understand Truth as is evidenced by their lack of agreement, then who can we trust on the matter?
Would the being who created us and who lives in all things be unwilling that we should know of Truth? Why would He? — after all, the nature of this Creator is in Truth and the creative act itself was Truth.
Truth is all-encompassing and all-embracing and is absolute. But Truth is a harsh master. For we know that black is not white and evil is not good. When we allow that contradictory statements agree, then communication becomes for naught and we may as well stop trying. But when we read a great story we sense in our spirit that ideas are being transferred from the mind of the author, through the words, and into our minds and that we understand at least some of what this author had in mind while writing.
Words are the medium of communication, of the same essence as the Creator who created all things, seen and unseen. And only through His words can we understand Truth.
If only God would tell us about Truth, if only the magnificent Creator who knows all things would share with us some portion of His knowledge. But why wouldn't He?
What words would He use? Would His words be merely in the form of abstract ideas which cannot be perceived by us created beings here on this earth? What useless words these would be. God's words to us must come to us in the same form as the words we use with one another if His words are to be of any value to us. Is God so foolish as to think that He has communicated with us, His created, when He has in fact not communicated anything?
Are we so foolish to believe that we can talk to an ant in articulate English, making many clever points and that the ant will hear and understand us? Surely not. We must be as an ant to speak to an ant. How, then, could God be so foolish?
And what would God tell us? What would He have us to know? Would He bother to talk with us at all? Or are we as ants to Him, for His amusement as He wanders endlessly about His creation?
We should rather think that God's purpose for us humans is for a purpose as glorious as He is, that whatever was purposed in His mind as He chose to create us, that this purpose is truly alive and full with power and joy. And certainly He would wish to commune with us.
Certainly he would stoop down and share with us from the wellspring of His being. And when the child stoops down to shower affection on a new puppy, doesn't the puppy receive it with wagging and excitement? Surely God must desire that we receive affection from Himself, and that we commune with Him in a deep and meaningful way.
Yet how can we commune with a God who we neither know nor see nor understand? Where is this affectionate God who desires our fellowship? How do we reach Him?
Every religious system has attempted to answer such questions as these, and the answers, if all put together into one book, would make up a very confusing book indeed.
This one world religious book would speak of a God who created living creatures who feel and care, yet it would deny that God Himself feels or cares. Thus we become even greater than the God who created us. Such overconfidence in a human.
The book of human knowledge and experience would speak of a multitude of gods who rule the universe with the same petty squabbling that we humans observe amongst ourselves. Surely this cannot be.
The book of the wisdom of the world would speak of no God after all, that this whole show is merely an illusion — a cosmic joke, and that we are not really here to even see the humor of it all. But how can nothing be even aware of its nothingness?
The book of human knowledge about God would teach us that there really is no God after all, that this universe is just here for no reason at all and that the experience of consciousness is just something that happens once in a while for no apparent reason. But can purpose be a thing which is created merely by accident?
The book of human knowledge about God would reveal to us that God used to be just like us, but that as He improved Himself through various disciplines and practices, He evolved into a being with sufficient power to create new creatures, such as ourselves, and that if we work hard enough and long enough, we too can become a god. But from what did the first man-God evolve?
The book of human knowledge would reveal to us fantastic states of ecstasy where we can experience eternal union with God in His essence — but only after we realize that we are not what we thought we were in a burst of cosmic realization. This happens only after wandering about the physical and spiritual universe for age upon age, discarding old, worn out bodies in place of new ones which better express our new reality. But why is there no mention of God, the Creator, when such things as these are discussed?
The book of human knowledge about God would teach us things that simply cannot be. On one page it would demonstrate that after death we will transmigrate into a new body and that this body must be a human one. But on another page it would teach that we may also become a worm or a cockroach.
Around and around we go, gaining knowledge and understanding, working off our bad deeds, spiraling ever downward as we notice that the bad deeds far outnumber the good, and that there is no hope of having fellowship with a God who isn't even worth mentioning except in passing. Who can we trust?
In the end we must rely on the testimony of those who have been beyond death's gate. We must rely on humans who have been truly anointed of God as authorities in the field of spiritual wisdom. This wisdom can only come from God Himself, for man's wisdom continually results in slaughter and murder, rape and child abuse, depression and despair. These are the fruits of human knowledge.
I am compelled to speak out against the utter foolishness of human wisdom and knowledge:
I have earnestly sought after human wisdom.
I have submitted my life under the guidance of a Guru.
I have diligently practiced meditation, and the holistic New Age lifestyle.
I have listened to my inner guiding, and have tried countless of other human paths of knowledge.
Yet all these ways of knowledge were doomed to utter and complete failure. I looked on in helplessness and sank deeper and deeper into spiritual despair and hopelessness until I ran out of things to try.
In desperation I cried out to the heavens and to God, whoever or whatever He was, with a prayer that He show me the Truth and save me from the lies of human spiritual wisdom and knowledge.
God answered this prayer before I was born and sent His Son, Jesus the Messiah, to rescue and to save me.
For there is no one like him, for he is more than a mere human. He has the healing anointing of God and will give hope and sanity to those who seek him. For it truly is as he himself said: "I am the way, the Truth, and the life. No one comes unto the Father except through me."
I have seen the Truth, and He is Jesus.