World as the totality of all existence, both in its form and content, is nothing but a symbol. It is a symbol because it always points to something other than itself, to an origin that is itself not in or part of the world, to an origin that is itself other-worldly. Even modern science has secretly come to this same conclusion though it does not explicitly admit it: They claim that the physical world came into being without the need for something outside itself. If we ask why and how, their answer is ” according to the laws of physics!”
However, if Big Bang occurs simply due to these laws, then these laws must preexist the Big Bang itself, if not temporally but surely logically, in order to make it begin; these laws must in one way or another transcend the universe or else our world could not come into existence. On the other hand, laws of physics are not themselves physical entities; they are not made of matter and neither are they tangible worldly phenomena; rather, they are Ideal, invisible forms that can be grasped only through intellectual intuition.
Thus, we see that science too cannot help but explain the universe by recourse to a set of ideal and other-worldly beings that must necessarily both precede and transcend the phenomenal world. If modern science only apparently succeeded in omitting God from the picture it was also simultaneously forced to replace God with universal laws enjoying an absolute and Godly status. Scientists only renamed that transcendent ground of the world from “God” to “scientific laws”. Apart from the name, the traditional God of religion and the modern laws of science both have the same role and authoritative voice in explaining the phenomenal universe: Without them our universe could not be, and now that it is its every moment and phenomenon is sustained only because the Godly laws keep being what they are without themselves being in need of anything else for their existence.
It is in virtue of its symbolic character that world is a questionable phenomenon, something always in need of explanation, and it will always remain so until we realize that world as symbol cannot be explained in terms of world-phenomena themselves but only in terms of a transcendent principle.
Adi Shankara, the great Hindu philosopher and theologian of the early 8th century CE, expressed the necessity of a transcendental understanding, and origin, of the world in the following sentence:
“Trying to explain the phenomenal universe without reference to the Divine is like trying to explain day and night without reference to the sun.”
The advent and development of world’s three greatest intellectual traditions all aimed at understanding the phenomenon of world, namely religion, philosophy, and science, is itself the most obvious indication of the always insufficient, and hence questionable, character of this phenomenon. If world was self-sufficient and had no ground outside itself, then we would never question its being and appearance in the first place; we would simply take appearances at face value and as they present themselves to us in immediate experience without even the idea of a cause or origin, and the need for explanation, coming to our minds.
But man was never satisfied with mere appearances; he believed, and even now secretly believes, even subconsciously knows, that there is something behind appearances, that appearances must stand on something other than themselves, something itself not an appearance, something transcendent to all appearances. This is the always present but often concealed presupposition that initiates and drives all inquiries. This intrinsic referencing of phenomena to something behind themselves, this pointing-beyond which is the root cause of the sense of wonder, this referencing-beyond is always there in all phenomena precisely because this world-phenomenon as a whole is nothing but a symbol. A symbol is a pointer, and world insofar as it points to some ground of existence is nothing but a symbol. The very fact that man can raise questions, that he/she can doubt, and in general the very phenomenon of questioning, is possible only because world-phenomena-in-themselves are by their nature insufficient and questionable, and that man knows from the depths of his heart that there is something above and beyond everything that appears, and thus by his struggle to know he is in fact yearning to return to that absolute ground in which no question and no desire can creep.
Man can raise grand questions and move toward their final resolution because as spiritual being he is equipped with a spiritual instinct, the instinct to scent the truth and return to it: For man the knowledge of truth is always a matter of return to that knowledge, for if man were not somehow intimately familiar with truth he/she could not even begin to form, let alone assimilate, the idea of truth in the first place, and hence he/she could not scent and find it. Thus, man’s questioning is a sniffing around of the divine perfume that is meant to intoxicate him out of the world and into transcendence, namely deliver him from world-bondage.
If man can question the world it is only because this world by itself does not have the character and quality of a final answer. In other words, a self-sufficient and self-contained world cannot develop an organism capable of questioning the existence and adequacy of that world; a world cannot by itself develop and house other-worldly ideas.
Man questions because this world is not the answer
More precisely, world is a transcendental clue. If we take it by itself and in itself, and then set our hopes and interests with reference to world itself, whether these interests are material or spiritual, then we have missed the point. World must be viewed as a means and not as an end in itself. It should be seen as a hanging thread from which we must ascend to the divine instead of descending further down into its inevitable emptiness. A symbol by itself is always empty and devoid of meaning if we overlook its symbolic character and fail to see that it is pointing to something other than itself. The primary cause of the meaninglessness of lives in modern era is that the end toward which this world points is omitted from the picture. We have taken the symbol as that for which it stands and that to which it must lead us. Hence, our lives point to nowhere; we are not anchored in anything transcendent and permanent. We are not anchored at all.
“In the beginning there was Word.” This Word refers to the world, world as the incarnation of meaning, world as word as symbol. But a word must by necessity point to a transcendent referent if it is to mean anything at all, a meaning that is produced when consciousness confronts the symbol, a meaning that is grasped only if consciousness transcends that the word, namely the world, and enters into the realm of pure meaning, naked truth, God Himself. As a symbol without referent is meaningless, our world too without reference to the divine is meaningless: God became flesh so that flesh becomes God. In the present condition in which we are totally forgetful of the Divine Principle we have nothing to become; we have nothing worthy of becoming except what lies beneath and below ourselves; instead we see ourselves as nothing but the becoming of a chimpanzee.
World is a sacred symbol descended from above; world as a mundane phenomenon ascending from inert matter makes no sense at all, and this is so besides the brute fact that the ascent of matter to consciousness is both logically and empirically impossible and by all means an irrational position. We could all see this if we used the aid of the infallible intelligence instead of letting ourselves being bullied into irrational opinions by what is intellectually fashionable nowadays.
Facing the truth regardless of public opinion and intellectual prejudice demands courage and refined intelligence. Only a coward accepts anything stupid and irrational simply because it comes out of the mouth of academia or because it is intellectually fashionable. Being intelligent and open-minded is no synonym for blind faith in evolution and the claptrap of the sort. Being intelligent and open-minded has nothing to do with believing and babbling incomprehensible gibberish under the guise of fancy and pseudo-intellectual names and forms and theories. Being intelligent and open-minded has to do with seeing things as they are and regardless of the pressure and the judgmental squint of the prevailing untruth.
Being intelligent and open-minded has to do with seeing pure and simple.