{Truth for a Teller: and Symbols}[30th June 1984]

[Redbook2:339-340][19840630:1315c]{Truth for a Teller: and Symbols}[30^th June 1984]

19840630.1315

[continued]

The symbols which and with which I describe are with* my intellect understood to be symbols, a way of viewing the World, and therefore arguments as to the use of the word 'Truth' (such as in The Times today) do not greatly perplex me: I must speak the truth as I can perceive it, but others will perceive it in other ways; it is still the truth (if they speak truly) despite different appearance, as reflecting in one or another manner the Truth beyond, which is singular and all-embracing. So there are three points:

(i) the manner (or garment) clothing the Truth (the Truth which cannot absolutely be perceived without absorbing the perceiver) must depend upon the frame of mind and reference, etc. of the perceiver;

(ii) the ability of the perceiver to perceive clearly what is, as it were, projected 'from beyond' as distinct from what is projected from in front, his own side, depends upon his own development and awareness;

(iii) the inclination of the perceiver to tell the truth as he perceives it is, of course, the first vital point, and this includes not muddying the perceptions by (for example) using them to support arguments arrived at by logical reasoning (e.g. in political matters).

The three points or step are outlined here from the inside outwards, i.e. in the reverse order to the by which the explorer approaches the matter.

The problem is that intellectual knowledge of the matter of symbolism can only take the traveller so far: at a certain point the symbols must cease to be 'mere' symbols of the intellect and must live in the imagination if matters are to proceed further, or else they will never have the freedom to guide the perceiver. That is not to say that he cannot be aware of their intellectual status; but during exploration the imagination must lead the intellect, and not vice-versa.***

*{i.e, using}

**[Underlining added later]

***This piece, I think, sets me against every living philosopher and novelist of whose work I am aware (– not a vast number!), in one of those separations of ways across whose divides there is simply no meeting-point. <930119>

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