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Karl Jaspers Truth and Symbol 1959
Karl Jaspers Truth and Symbol 1959
SYMBOL
'.
'an
TRUTH
SYMBOL
and
from
KARL JASPERS
Translated with
an.
Introduction
by
Jean T. Wilde, William Kluback and William Kimmel
TWAYNE PUBLISHERS
NEW YORK
Von
is
taken from
R. Piper
&
(c)
1947
MANUFACTURED
TRUTH
and
SYMBOL
Introduction
Since Descartes, the subject-object dichotomy in consciousness has been one of the central problems (per-
German
of
overcome the dichotomy which arises from Kant's disbetween the reflective and determinant judg-
tinction
ments.
The undermining
Hegel and Schelling and the attack upon posiby Kierkegaard and Nietzsche prepared the way
tions of
tivism
new
Munich and
by the
later
"positive" philosophy, in contrast to his earlier Objective Idealism, emphasized the existential rather than
the
essential
(rational)
character
of
the
subject
in
subject a mere
own
by a
rational examination of
structure.
Kierkegaard
which
as
selfhood. This
movement
of transcendence
5*
The
attack of Schelling upon Hegel and the Kierkegaard-Nietzsche attack upon positivism provide the back-
ground for
Jaspers* thought.
how
to discover
and Kierkegaard had attempted to overcome the subject-object dichotomy on the basis of subjectivity and
transcendence alone and so lost the concrete and empirical world.
cypher in phil-
osophical thought, which is here presented in translation, constitutes the final section of his monumental
work,
1.
It is
is
Some
clarifica-
of this text.
In his Reason and Existent he develops his method of dealing with the problem of reason and Being. The oldest problem
for philosophy, and the one which is always and continually new,
is the search for Being, for that which is the essential reality
of the self and its world. It is the search for that toward which
8
INTRODUCTION
an examination
in
illuminating the
subject-object
polarity.
The
limits
empirical world
[Grenzen]
of
all
is
knowledge and
self
all
objects
of
as the subject of
thought, in its never ending reflection upon the nature of the self
and the world continually moves but which it never adequately
grasps. It always disappears just beyond the determinate forms
of our knowledge, encompassing it while not being fully encompassed by it. As the source, basis, and condition for all
particular beings and modes of being, for both the objects of
reflection and for reflection itself, it is never exhausted by them
and, therefore, never becomes an object for knowledge. As the
foundation of all that thought encompasses and can encompass,
it yet encompasses both thought and its objects, thinker and
his world, as the all-encompassing and all-comprehensive. "The
Encompassing [das Umgreifende] appears and disappears for us
,
feeling through
self
becomes aware of
its
Death, suffering,
finiteness
conflict,
and
and
on the other, are symptoms of the limits of finitude on which the self and reason founder [scheitern].
tivities,
final
ing the self and its world and that there are possibilities
that transcend the limits of empirical knowledge. The
limit situation
form of Ideas,
may
its
and
history.
We
2,
distinguish here between two uses of "reason." As used
above, "reason" signifies the discursive, ratiocinative activity of
thought. On the other hand, for Jaspers "reason" functions as
that which binds together all the various modes of Encompassing.
10
INTRODUCTION
negative form as the limitation upon which the mind
founders and beyond which it cannot proceed, but also
in the positive form of boundaiy or horizon which opens
into
new
possibilities
The
and dimensions
and
for
reason.
self.
finite
authentic selfhood
my
Transcendence the being of the world appears authentically and ultimately real.
represented by the
subject-object dichotomy hovers in a state of suspension
Empirical experience
[Realitat]
When
its
this structure
finitude
and
itself,
at-
there
multiple forms of demonic distortion, such as superstition, tyranny, and anarchy, and various forms of nihilism.
When, on the
of
of
its
mere objectness
11
The
object-as-cypher cannot
become an
object of uni-
suously concrete.
However, the essential reality [Wirklichkeit] of the
world of phenomena appears not in its sensuousness as
such, but in
its
transparency,
which encompasses
it
at all
its
its
this
parency of
its
On
loss of
abso-
the trans-
cypher-status, the
reason.
To adhere
is
of Being
is
always
unique, that
is ?
is,
and
communication
There
is
no direct
It is
historical.
of the encounter
INTRODUCTION
various forms of religious, philosophical, and artistic expression, that is, through the cypher-script of man. Religious
and
artistic
Being embodied in the forms of human thought and expression which themselves become occasions for further
encounter with Transcendence. This
ever, only
is
possible,
how-
of
have
their source.
They
by the
or
allegories,
self-sufficient
objects
of
aesthetic
Jaspers describes this situation in the realm of philosophy. The ancient formula, "all philosophy begins in
be recogmzed as cyphers and become, for the philosopher, mere tools or mental operations, he ceases to philosophize. When, on the other
hand, the philosopher claims ultimate and final validity
he
falls into
metaphysics.
In reflective thinking the philosopher does not merely
IB
Philosophy
is
arises
Jaspers,
world-view, has
a world-view.
No
torical position.
The claim
of
own
his-
its
its
own, his-
INTRODUCTION
torical position leads to a
as
of
the phi-
does, break
he recognizes
its
cypher-character.
moment with
its
world-view. Nor
is
useless,
script of Being,
one
is
at
its
is,
to an
source. Listening to
thinking
Being
this
is
itself
He
cypher-reading in thought
is
cumulative, that
its
is,
reality
in the multipli-
is
pro15
But
it is
not at
all
some
until,
encom-
passed Being.
In his last work, Die grossen Philosophen, Jaspers
undertakes a world history of philosophy. Socrates, Buddha, Confucius, Jesus, Plato, Augustine, Kant, Anaximander, Heraclitus, Parmenides, Plotinus,
Anselm, Spinoza,
common ground
in the Encompassing.
such a never-ending dialogue
of person with person from out the depths of their his-
The
history of philosophy
torical situation
and
is
of thought and its encounter with Being itself, a dialogue in which all great men have participated and continually
do
participate.
of history
and
is
in the
communication of Being,
in-
INTRODUCTION
sof ar as the
transcends
all
Cloaked in an
script of
he
encountered by Being.
man has read the cypher-
is
historical garb,
is
the realization of a
communicative path encompassing mankind. The structuring of this path is determined by the specific historical situation in
which Transcendence
is
encountered
he discovers that
is
grounded
addressed
(his
Being
from outside the historical situation by Being itself
in
itself
is
(Transcendence), but also horizontally in that his historical situation is open toward the future for the actualization
and communication
of
he
is
new forms
lies his
in
which Being
situation
transcendence.
of his
freedom
as this possibility
but
also
as
his
would say
that
man
is obligated to be free.
In temis of the vertical dimension of the encounter,
the Self is metaphysically free from all absolute claims of
the
life is lived,
Being.
Objectivity as Cypher
Reason
(Symbol)
in something objective,
or metaphor.
We
should like to
For
this, it is
necessary
first to realize
jectivity for
is
which
this is
an
object.
and
1. Jaspers' distinctions between "Objekt," "Gegenstand"
"Ohjektsein" and between "Objektivitat" and "Gegenstandlichkeit" present difficulties
full
and complete
in translation.
Where he
objectification of Being
we have
the
retained the
refers to
19
The Grasping
of Being in the
Subject-Object Polarity
It is
which was
ever
we
are and
know
consciousness,
edge
is
we
and
are standing
object.
Knowl-
other.
Knowledge
standlichkeit]
of
first
all
requires
(for without
it
is,
in fact, no content,
no
stuff,
no
there
is
it
[Gegen-
objectness
no thought
it
in fact,
there
is,
differentiation); thirdly,
no certainty
of conscious
knowledge).
Objectivity, therefore,
separable moments:
it
objectness
first
(being-an-
object), perceptibility
come
present.
And
in general [Erfahning],
therefore,
[Erie-
Being be-
is,
which we
It is in
first really
become aware
accordance with
this that
of
we
it.
desire to possess
would have
tent
torical subjectivity
own
its
which obtains
ment
of the subject.
On
the one side stands the corporeality of the empirical world, the solidity of an observed and accepted
To
respectively.
On
when
it is
Being
must
and
that
shine
is more than a sense
perception of
the eye. It is an event of the entire subjectivity whose
mood, ardor, and rapture feels the soul of a world radiant
see
is
shining. I
it
with sunlight.
In point of fact, however, there
is
no separated duality
and
subjectivity
objectivity. Both are inseparably
bound together. The presence of Being is in the movement which grasps and permeates subject and object
of
Each Encompassing
one side
not solely on
restriction to one side
in the polarity
as object or subject.
The
is
bound together
The "Encompassing"
It
is
lie
in any
way
animated soul in
all
the
thought
The
of,
but which
is
it
is,
itself.
always
subjectivity., the
the awareness of that which it is.
certainty that
its
The
the
first
instance Being
is
Whenever,
actual
in the objective
meaning
interest, cease,
of Being,
is
sought in a
Transcendence. This
24
in
the
The polemic
A.
will
other.
When
the
its
and
when
reflection loses
its
ground
is
anything whatsoever,
then thoughts revolve around themselves in endless circles, without content, in spite of every effort of the tor-
upon
validity of
the moralist
law as against
relativity,
The everyday
we
it is
empirically real
are
and are
must be
quietly
The
it.
Experience proves
it.
is
empirical reality
conclusively
presumed
is
it
to
be wholly and
it
must be
it
assumptions of common practicein each case a perspective into man's capability of objectifying. Such knowledge
is
correct
and
incorrect,
is
verifiable
reality,
although
it
is
different.
is
action
is
though again
in
What I think, is reality, if I do so not as a merely unconcerned play of intellectual possibilities of meaning
which, in the process of thinking, I keep removed from
myself, but if I think in such a way that what I have
thought produces an effect in me.
declare any reality of man as essential reality itself,
signifies a neglect of the Encompassing. Kant rejects
the "rabble of experience" at that point where the object
To
of this experience
26
is
Nature but
Is
man
in his
freedom and
his possibilities,
Here thought can bring forth and make what did not
yet exist into an object of experience, that is, into reality.
2.
The moralist insists upon the validity of laws,
and what
is
is
cor-
right.
The
to
the
of
unconditionality
Existenz which
of
is
can
upon obedience
of heedlessness.
3.
An
is
in the
the urge towards objectivity in form, towards Being in a substance which can be possessed,
towards the changeless over against the becoming.
In
it
there
is
In
becomes
aesthetic
enjoyment of
contemplation,
Then
action becomes
life
the
feelings.
tion in
its
is,
as
it
observation.
27
an
infinite
number
of the subjective
as
opposed
be
to
to subjective validity. It
is
Being
be and
to
is
remain as he
of change.
self.
The
He
He
wants himself
resists
any
as being-
possibility
"I just
to question.
is.
be immutable,
am
like that"
He can become
different.
wards
off
every tendency
can be destroyed, but he
is a psychological question
ill,
It
who
not,
human
beings
but in such a
This
man
faction in his
life
what he unalterably
into
28
is
framework
If,
is
into
to accomplish emotionally
with
and
4.
how
its
The
it is
in itself.
the essential, of
what Being
its
He
itself,
unfoldment,
its
distortions.
He knows
is.
unquestionability of
modes
of thinking in a transcending
manner
in
which the
29
robbing of essential
batics in thinking.
Whether
it is
and
acro-
what
being there as
is
known is always
The ontological
itself.
all
satisfying simply
by
something
common
to
all.
What
is
otherwise highly
belong together:
when
detours of genuine cognition); the just-wanting-to-belike-that of the individual; the materialism of absolutized
contents of knowledge (such as, of the "unconscious''
of the psyche, or of biological facts, or of technical economic processes, in so far as they are regarded as Being
itself), etc.
To be
30
sure,
they
all
same
B.
The polemic
In the en-
is
solely in the
movement
of
not allowed to
exist as such. It is
considered to be repre-
as
having any
bound
subjectivity.
is
lost
The path
will
and
alliance
its
categories.
We
The
opposition
to
1.
The one
side:
The
lationship to seizing
From
object
it
is
itself.
It is in
direct re-
which
The
immovable
In truth philosophizing
is
an accomplishment in the
The consummating
of knowledge.
frontier
beyond the
limits of reflection
essential reality,
reality.
2.
The one
Being
To
side:
The passion
for substance:
it
wants
itself,
this
way
it
seizes
To
terminates seeking. It
mind which
is
is
no longer knowing.
fulfilled in infinity.
not in what
is
Being
itself is
not substance;
it
is
is
6. Jaspers' term, "Grenze," points to the limit of being and knowing and at the same time to the possibility of transcending the
limit in the direction of Being itself.
33
work
truth, as
is
something existing
is
it
which
possible for
is
is
me
only through my
of the knowledge of Being,
to perceive
D.
The problem
of
even
in itself,
an encompassing
it
were,
Objectivity.
is
accomplished
through movements from the
one to the other, through operation of one upon the
other, through dialectic changes of one into the other.
in all knowing. It occurs
Now there
is
finally the
way
Nothing that appears in the subject-object polarity provides a ground which could be Being itself.
do,
indeed, clarify the world in the polarity, allow definite
We
w orld
r
idea of
34
its
But
it is
Being
itself.
now
ject. It is objectivity
and
in such a
way
which
is
is
permeated by subjectivity
that Being becomes present in the
whole.
35
The Consciousness
in the
of Being
Cypher
quiet; in flaring
ment.
And
this
up
it
mystery
becomes revealed
is
essential; in
in
it
an unfold-
Being
itself
speaks.
All of our investigation grasps empirical reality. But
investigation we can despair of encountering
in this
Being in
its
we have
we
passed by Being
itself.
37
We
become aware
we have
moved
not to
fall
We
ticular
and of their restriction, in the symbol we become open to Being and at the same time filled with
categories
Being.
Our astonishment
would, without
B.
it,
The cypher
but rather in
into
the
least
of
us.
cypher.
all
only
bcing-an-object is already no
all
an
like
other specific objects. As a
longer
object
cypher the object is, as it wore, in suspension. In the
object,
its
is
objective,
which
only its
not a deis
finable
be a cypher.
It
mode of being-an-object in the act of transcendence. While the formal transcending occurs through
tion of the
all
objectivity disap-
transcending is a consummation of
in
which
the concreteness, stability, and
cypher-reading
definiteness of what is objective vanishes at once in the
if
it is
simply regarded as
Being itself;
however, becomes emptiness also in subjectivity. Only
in the polarity of subject
and object
is
our
life.
In this
which at
and elevates it. This
it
to exist
From
this
irre-
placeable meaning.
The object is not destroyed but is transformed in the
mode of its being an object. This means that the object
which
itself
is
flat
itself
in the transfor-
the power of things to communicate ceases, then they sink back into the lovelessness of
if
indifferent uniformity.
C.
is
com39
Being it is the enkindling in which Being acquires communicative power. In this respect comprehension of the
symbol is knowledge of Being; however, it is not a
scientific knowledge of objects but a philosophical awareness of Being.
Being
is
empirical
realities.
is
hidden behind
itself
the
of existing things we
the symbol. There
of
the
essential
reality
experience
takes place a turning from the everyday thinking about
concrete things toward an actual consciousness of es-
sential reality.
The symbol
with
it
still.
No
is
infinite.
But communication,
all
essential reality,
Being.
and
infinity be-
remain in the
become
world,
we
again
7. Jaspers*
distinction
to a beach, a
beach of
40
false corporealities, of
as
them
deceiving
illusions.
The symbol
it
is
present of whatever
wardly more
sion.
In no
way
is
God
it is
a dif-
is
absolute.
The cypher
it,
is
more
its
is
already mistaken in
roots. For this reason the character of the cypher
clearly in communication,
is
if,
in metaphor,
we
call it speech.
The
characteristic of the
we
call
is
signified in
it.
signifi-
This separation
is
itself
for something
metaphor
quite different
is
no longer translatable
nothing
when
To
it is
call
articulated
Language
by a
is
cypher-status a language
a metaphor only
cypher-status.
corresponding to
metaphor
a signification which
only a meta-
is itself
else. Signification
for being-a-cypher.
phor
is
into knowl-
its
is,
to
be
sure,
an
With such
clarifica-
we
cypher. But
is
itself
number
a metaphorical
of
act,
has significance
is itself
all
again.
That which
Being.
only a metaphor,
the transferring of a relationship in the world to this
Finally,
being-a-metaphor
is
itself
it.
The cypher
which
is
is
is
metaphor.
It is hopeless to
make the
themselves
What
We
edge.
circumscribe
it
D.
re-
has the characteristic of sensuous presence. Senits borders the darkness of the un-
ality
suousness shows at
hardness of stark
reality.
We
Here
We
lose
have to
is
Being when
we
which
results in self-revelation
by becoming
transparent.
Being of
objectivity into a cypher, creates free space for the movement toward Being itself. In it arises the unfettered, the
infinitely possible. This,
its
for the
ment
is
in such a
must
this historical mothe now and Being
sensuously present.
to
in
It
in the disappearing.
It
is
merely disappearing,
ence of Being
itself.
show
its
content.
as I experience
were, doubly
and through
it
The past
in
its
is
real for
me
concreteness. This
transparent as directed
only in so far
is
then, as
it
The grasping
of the content of
without
this depth.
depth of Being.
without foundation
if
(Since
become
existence remains,
his
capricious
it
is
and
now
vitality, suggestion,
arbitrary.
unreasonably
blind obedi-
To
makes
At any
rate,
meagerest of sensuous
fective
and
for those
For
is
who
the
whom
realities, is so
unconditionally ef-
is
mode
of
45
power. That
man
God
is
and now
in
the
Jesus
Church demands
this belief.
it
all
other
itself
emBut
what
there might possibly be in the origin of true religion through such corporeality, or what the cult actually
E.
is,
this is
The transparency
thought. There
are
philosophical thoughts which, with a minimum of representation, bring about in the most extreme abstraction a full
of
presence of the thinker: in thinking, despite the disappearance of the contents, Being is joined with Existenz precisely through this disappearance.
Thought
itself
sensuous, but in
this
no longer as
is
sensuously present
is
man
to
is
is
be able through
is
itself
of consciousness
up
to
the
is
where
am
what
decisive.
is
to render
which
is
And
more conscious
the restless
yet
it
this that
movement which,
is
yet unconscious
unconscious. It
is
thought
attains at times a
moment
becoming transparent,
which
hidden what
carries thought.
speculation there
lies
is
is
its
it,
in
It
In
cannot grasp in
movement.
47
3
The World
is
Being
of the Cyphers
The symbol
is
suspended when I grasp essential reality in it. If it becomes fixed and definite and turns into an object in the
world, then
it
ranged according to multiple points of view. They constitute the world of cyphers which, as an object of consideration, bears the
same
we have
Only when in
thinking we proceed from the symbols in them [the cyphers], are we dealing with the essential reality which
speaks out of them. In detached talk about them, howcompleted
this transformation.
ever,
symbols
Two
veil
movement. 2) Sym-
as to their
im-
times but they appear only in his transformation. They are that in which
the whole man has a comprehensive understanding of
thing which
is
what Being
is.
at
man's disposal at
all
Therefore, cypher-reading
is
the primary
all
at times
man
mental knowledge.
If we inquire about the source of the symbols, we
obviously discover their original essence to be without
not possible to get behind them. The question of their source is answered in a penetrating realsource. It
is
is
and of
investigated,
conceivabilities.
50
be
is
of sensuous observations
them.
to
however,
The
What
is
to
But
to
misunderstand
dissolves
menin
great
Thought
is
discovery of the symbol, never reaches the end but always sees itself encompassed in the symbol. Thinking
for the meaningful realization of the symbol's
content. It falls into error through a finite determinate-
strives
new symbols
place simultaneously in
possible.
There took
its
heights.
is
To
discover symbolism as profoundly, as truly, as inclusively as possible, to adopt it from the poetic viewpoint and grasp it in its own thinking, is the concern of
philosophy. Thought
itself
becomes a symbol.
To make
The
is
is
the highest
a cypher. This
is
Out
of the manifold
On
the other hand, in merely fabricated philosophical thought-images, the showing up of these errors
actually causes the dissolution of this attempt at thinking,
purely.
is
is,
tween the genuine unity of the cypher and the simultaneously logical and existential confusion of false philosophizing.
B.
Meaning of the symbols. Thinking of the symbols
through an "other" explains them genetically and dissolves
On
and
illuminates. It
becomes
understood, but
meditated upon.
The modes
The symbol
is
it
participates
by being
enhanced
and
by being
deepened
is
as to their meaning,
itself at
be tested
by penetrating.
explaining interpretation leads symbols back to
confusions, transpositions, to error. While interpreting,
The
53
it
it
meaning
of
phenomena
of the
are really
verifiable, no genuine symbols are any longer in question,
but rather either the first mentioned definite intraInsofar as interpretations of the symbols
illusions,
dreams, or
on the contrary,
but only the
verifiability
criteria
of
symbolic
is
appropriate as a
tinual interpretation
whenever
this
movement
of con-
inappropriate form
movement through an
orderly meaning-sequence in
with
the
cancellation
of every particular
interpreting,
54
infinite interpret-
the form of empirical interpreting in the direction of unconscious vitalistic events, becomes precisely
ability, in
the distinguishing
mark
analytical interpretations
into a grimace
faith.
landscape, then I find no empirical meaning for expression (as in the expressions of the human soul), but
even more no absence of essential reality but rather the
pres-
ence of an essential reality in their own language (whereby "language" is used metaphorically only by analogy
with our language). Already in the "sign"
essential reality
is
as a
symbol
implicit.
becomes
in the fullness of
The
sign
com55
pels
and presents
On
is
lying
in definite, preg-
readiness
in
within.
perceivable content.
of the symbols
The meaning
is
that in
them
encounter
shown
in
to
The
fullness of reality
is
to
man who
The question
is
how
what
ranged in
levels of being,
I experience
itself in
is
it.
manner
known. At
a definite
scientifically
the ungraspable. It
is
ar-
In contrast to
immediately present
them appearance and being are tinEssential reality under the forms which it
in the symbols. In
separated.
revealed to
me
according to
my
nature.
Whatever
am
am
bols. I
its
but
my
experience
it
I,
on the basis of
my
own.
first
was
that
soulless,
unfree,
all
and,
at
first,
indeed,
even
lifeless.
prehending what
man
capable of being, for comprehending his love, his thinking, or his knowing. This informs of
terpretation is ultimately reduced always to
is
the
movement
tradition
and
of
philosophizing which,
bound
possible
to
fulfill-
ment
in symbols. It
itself
by simultaneously
is
its
veiling
and revealing
itself
in
57
The interrelation
of the symbols
is
the pres-
periencing essential reality, even in the sublimest speculations of philosophy. The oneness of essential reality and
intellectual certainty,
of
immediacy and
reflection,
of
symbols
is
what
is
generally visible.
in the
Ob-
jectivization in poetry
ously pursued,
is
random emotions,
play
in
It
is
for the
enjoyment
The
The attenuation
or of unlimited possibilities.
reality.
dissolve.
Slipping into conceptualization (dogmatic metaphysics): The thought contents of philosophy tend to
4.
make comprehensible that in the symbol which is essentially real. They lose their source when they have
abandoned
many
forms. In particular,
thought
something cognizably real, as
though it were an object of research, like things in the
world. Then a construction of thoughts is regarded as
of
is
Being
as
the outline of this Being and is justified and proven without, however, the possibility of attaining in this way
in the cyphers
is
which speaks
values and demands remain, a wealth of not only nonexisting, but of unreal values.
moment
into rationality
reason,
59
The
dialectical
tion.
What was
phrases.
The
of
Ages).
5.
Slipping to what is intentionally wanted (magic):
In cypher-reading surrender is achieved. To will to
achieve it, or to pursue certain ends with them as a
Cyphers are not at one's command, are not means to an end, and cannot be produced,
but they are accepted, found, and unconsciously exthere
is
no
real magic.
quered by them.
D. Classification of the symbols. If we ask about the
extent of the realm of the cyphers then the answer is:
everything objective can be a cypher. Cyphers are not
new
objects,
it
is
with an accompanying
in
loss
their
content.
is
is
raised as to the
manner
in
split,
which one
that
separated from it. If I speak of the cypher as an interpreting, then this interpreting is itself a metaphor; beingis a metaphor for the original
of the revelation of Being in the cypher.
a-metaphor
phenomenon
I participate in
itself
Every
level,
is
still
what
different,
parability, a
mere
encountered in the
is
sign,
are
without
referral)
in the
entis}.
In the cypher
lies
in itself:
analogia
a transcendental model (pattern,
essentially real, or
is
perceptible or conceptual
less.
The mass
have to be
elucidated as single steps in the process of the maniof Being. The universal gives a foundation
festation
and
is
what
actually
The
takes hold.
(b)
62
realities or
What
is
is
given
the
symbolism of
all
things themselves.
would lead
to the typol-
sequence of thought-consummation.
(d)
Cyphers are abstract in their general structure
and acquire living form in personal encounter the former,
for example, as the eternal feminine or as the Divine
of
Christ,
the
latter,
Francis
of
realities
thrown into
Assisi
for his
disciples.
(
e)
which make
it
relief
is
how
it
is;
character
of
becomes manifest,
circle
is
closed:
out
essence;
the
An
Trinity of
to
God
be found in
is
all
intellectual development.
These phenomena
are,
however,
sumed knowledge
of
God
as in a reduction into
em-
64
The Ascent
to the
Reading of
the Cypher-Script
totality of philosophizing,
totality.
In
which
ticipate in the
knowledge of the
creation.
65
We
such a
in
(cypher), nothing
that
way
is
is
everything
a metaphor
is left
to
and
all
stages
would
subjectivity,
at
grounded anywhere.
In this state the knowledge of reflection
is
unrestricted*
know
that every stage or mode of Being, that the sensual present, and that deception and
appearance are
I
requisites for
such, as that
come
life
life;
but
which they
but
decisive factor:
it
am
able to recognize
them
as
whether
are.
am
knowing that
all tangibility is
suspended
beyond
am
who
inwardly shackled to it
not able to do this, then I lose both
is
empirical reality and cypher, for if I permit the transcending to turn into impotent scepticism, then the tangible with
me
Through such a
slipping of philosophizing I
but only
no longer
at the loss or
disappearance of
life. I
The building up
Being is
with its
It
can lead
Being so
of simple
immediacy.
This building up of the awareness of Being may be
clarified by a comparison. I can observe my physical
tion,
logical function,
and can,
as it were,
adopt them as
my
earlier
Cf. Introduction.
67
disturbing.
of
what happens
Knowledge leads
to painful apperception
to
with
so. If it
should
it
would disappear
it.
It is
a fundamental feature of
fail,
which depends on
it.
He
in
or
can become
beyond
must
it
or into
it.
edge
will take
my body
in hand,
will
improve
its
put them
The question is, how far can a body be ruined by unreasonable knowledge on the part of the soul; and secondly, how far is the management of physical life able to
enhance the
and
how
finally,
far
68
ASCENT TO READING
OJ?
THE CYPHER-SCRIPT
make
others.
point which
is
is
are
standpoints
seen as
standpoints
or
as
stages
for
getting here.
For
this
objectivity
support in
B.
are
Because
all
of all objectivity.
and again
mode, and to
every presence what is essentially
in every
trait of
seize methodically in
real, is
a fundamental
itself.
philosophizing
Philosophizing began with astonishment. Astonishment
turns into questioning.
An answer
or
reflection,
is
objectivity arises.
Research:
(a)
my
training
organs
activities,
ability to see
to observe.
With
scientific
people, in technical
I
and
experience
into
skills,
and
I try to raise
consciousness,
it
whatever
transform
to
it
into
as
are
better.
(b)
istenz
Illumination:
and what
compassing,
is
is
What we
present to us as a
illuminated
by thoughts which,
since the
which
philosophy of
call to us
[as
full consciousness.
(c)
Reflection: I seek fundamental knowledge in
the totality of the sciences, in the illuminations and
affirmations,
and
thinking in
all
breadth of
its
of its
possibilities
mental knowledge
as
at
my
knowing con-
sciousness.
of research,
of illumination,
of reflection
moment
myths
insofar as
of untruth
and
first
its
superstition. It
way
however,
towards a true
is,
cypher-script. Cypher-script without research is deceiving. Universal research must lead to the boundary where
become
possible.
The
and
religion,
of philosophizing.
The ascent
C.
all
to
for inner
consciousness,
action,
for
is,
is
but almost
Him,
We
way
Him, or by plunging in
of God, we miss the way.
to
We
We
the "forces";
we obey
beautiful, true,
we
believe that
we
an ultimate,
must serve
it and
ought not deny it. This ultimate cannot
be reduced to a denominator. There arc the many gods
which are
other.
72
in competition and in conflict with one anThere are the demons which rule the world. In
mode
we remain
stranded
God
place
of
because there
when we
categories as a basic
become
in
These
like the
latter ideas,
and
their value
as growth,
etc.
false
its totality
their truth as
meta-
Then they
dom and
force
man
God
into a corner,
be forgotten.
rob him of his freeto
of his nobility.
life.
However,
we manage
One
to get to the
phenomena
becomes empty. Abstract monotheism becomes a negative concept and a negating action in the
it
directly
it
insight,
Himself to
is
nothing. However,
become nothing
if,
God
it
the fulfillment.
Our
to
possible fulfillment
the one
God
lies
in mediation.
The
ascent
The transformation
and the one God is its transformation into being~acypher. That essential reality is itself the one God we
us
We
is,
everything
we
encounter, everything
we
our-
meanings, not one of which conclusively fulfills a meanshould always hold ourselves open
ing knowably.
We
Striving
would
beyond
like to
attain in this
Divinity. Yet
74
all
we
What we
form an image
of
God
Himself.
God
imaging o
is
it
which
believes
it
can grasp
Him
We
mark.
to discover the
speak in cyphers.
If I renounce
cyphers, then such cyphers fail without exception, Whether I think of God as the One and its emanations; as the
seed, the source, the ground of the development of all
things; as the overseer or the architect of the world;
One and
as the
as
Him
addition, I
add
in
my
if,
in
God
himself.
if
It
would be
different
is
having
common
men.
as
cannot be denied
It
men
everywhere. But
men
Even
name
themselves as
The
own
truth
and
to
its
representative.
contents of claimed revelation,
their absolutisms
and
when
stripped of
form of cyphers.
myth
is
we
Christ
God
has to become
there
man
in the Christ
myth the
human
has in
it
the world
be determined human
our historically to
nature, and not by-passing the
reality of
is
faith
God
is
to
which can
actuality of the
consideration.
like
control of
added
come
to himself, so that
He would
have to be invented.
Such thoughts are, however,
destructive.
(even
if
An
invented
God
they are
cannot have such an effect
as senseless as
this.
invents
God and
does not
believe in
robbed of
meaning and
its
essential reality.
its
acquired in a definite
totality,
manner
out of historical
who encompasses
the world
which everything, through the fact that it is in reHim, can be elevated to its highest potentialities.
There are no directions as to how the ascent may be
lation to
Here
accomplished.
it
is
as
in
all
essentially
philo-
foundation and
mode
of philosophical
movement a
ful-
fillment
It
is
would be a
such indications
mediation of substance.
78
The
from
origin lies in
Him
The
begins to perceive
communication of philosophy does not give es-
sential reality
of
how he
but makes
it
possible to
become aware
it.
way
for a while,
79
this
book
was
presented
to
the people
of
Kansas
as a
f
from
City
gift
Mr*
FAi ?
124112