Hidden Evidence in Plain Sight


A famous « mystic », possessed by « transcendence », – Ludwig Wittgenstein – , once wrote: « The meaning of the world must be outside it. In the world everything is as it is, and everything happens as it happens; there is no value in it – and if there were, it would be worthless. If there is a value that has value, it must be outside everything that happens, and outside any particular state. For everything that happens and every particular state is accidental.

What makes it non-accidental cannot be in the world, because it would be accidental again.

It has to be out of the world.

That is why there can be no ethical proposals. Proposals cannot express anything superior.

It is clear that ethics cannot be expressed. Ethics is transcendental. (Ethics and aesthetics are one and the same thing).

How the world is, this is for the Superior perfectly indifferent. God does not reveal Himself in the world.(…)

There is certainly something unspeakable. It shows itself, it is the Mystic.”i

Terre, eau, feu

Starting from these radical phrases, I come to aspire to a kind of exit, an exodus of thought from the world, a rush to the elsewhere – not a suspension of belief, like Husserl and the phenomenologists, but a sudden plunge upwards, an incredible angelic leap, a Pascal-like flight (« Fire! Fire! »).

The Unspeakable interests me, like a higher point. Of the Unspeakable, nothing can be said about it. But one can at least say that it cannot be silenced. We can at least say this: « It shows itself ».

It’s meager, but it’s a beginning, tiny, and somewhat tangible.

You have to hold on to this hold, start climbing, initiate the climb, without a guide or a rope.

All religions, all of them, are based in their origin on something that, one day, « showed » itself.

It is useless to prioritize today the ancient outpourings of meaning, which made them so confident in their destiny. It is even more useless to use them, these same outpourings, to justify long afterwards the hatred and the self-stated difference that their followers « show » to “others”.

However, in order to show what was « shown » then, and what is still « shown » now, words are not completely useless.

But words are not enough. To attempt an anthropology of the sacred, which would cover a vast space of time, we must also rely on the clues found in the caves of the Palaeolithic, add to them the concomitant revelations of Akhenaten, Zoroaster, Hermes Trismegistus, Moses, Buddha or Jesus, and integrate in addition the dreams of a universal religion, the intuition of the emergence of a “Noos-sceneii.

If nothing unspeakable is indeed to be found in the world, humanity as a whole has, however, for at least a million years now, been welcoming in its bosom continuous evidence of the subtle monstration of who cannot be designated otherwise than by this epithet.

Reality is therefore not « nothing », it is not « empty », without any « value ». It is, to be sure, very short of its own meaning. But it is also capable, fertile breast, warm belly, of welcoming what is decidedly not speakable. Reality is easily pierced by the presence of an absence, or only its signs.

Karl Barth once had this rather arrogant formula:

« I hold the analogia entis for an invention of the Antichrist.”iii

To refuse the « analogy of being » is to refuse the essential principle of medieval theology, that of believing that an « analogy » between nature and the supernatural, the lower and the higher, is possible.

Karl Barth thus reveals the essence of his own soul: he is a « Gnostic », – like so many other so-called « modern » thinkers, moreover.

A brief reminder: for « Gnosis », the world is separated, divided. The « good », the « evil ». The « chosen ones » who know, and the « rest », blind and doomed to nothingness. No links, no possible analogies. Relentless cut, a metaphysical wall.

I, myself, am not a Gnostic. I don’t believe in Gnosis.

On the other hand, it seems to me as clear as a thousand Milky Ways, as luminous as a million Orions, that if the world does not contain any meaning in it, and does not seem to have any, it nevertheless incarnates, in spite of itself, by its existence and its entirety, a hidden evidence.

i Ludwig Wittgenstein, Tractatus logico-philosophicus (6.41, 6.42, 6.432, 6.522)

ii Cf. The work of Pierre Teilhard de Chardin

iii Karl Barth. Dogmatique de l’Église protestante. T.1 (1953)

Leaving aside Joy and Sorrow


All religions, all beliefs, play their part in this world.

They are all quite different in a sense, But they all play a role in the current global, political and moral crisis.

Whether Vedic, Egyptian, Zend, Chaldean, Jewish, Buddhist, Hinduist, Christian, Islamic, all religions have something essential in common: they all have some kind of responsibility for the misfortune of the world.

Whether they say they are « outside » the world, or « inside » the world, they are responsible for what they say or let say, for what they do or let do on their behalf.

They are part of the world, taking on the most eminent place, that of judge, master and sage.

How could they not be linked to the actions and speeches of their followers?

How can we not judge them as much on what they say as on what they don’t say?

How can we not bring their great witnesses to the public arena and ask their opinion on the state of the world, as we would on election night or on a day of disaster?

We don’t really know where the chain of prophets began or when it will end.

Is the seal of the word sealed for eternity? Who will tell?

Will the Messiah return? Who will see that day?

Will eschatology come to an end? Who will hear the final Word?

If ten thousand years is not enough to lower the pride of the presumptuous, let us give ourselves a hundred centuries or a million millennia, just to see what will remain of the dust of words once tables, once stones, once laws.

Lists of names can be listed, to stimulate memories. How far back do we go?

Agni, Osiris, Melchizedek, Zoroaster, Moses, Hermes, Buddha, Pythagoras, Isaiah, Jesus, Muhammad…

In a few million years, we will see that they all shared their differences, their aspirations, their visions, their breaths, their ends.

What does the « religion » of these prophets have to do with « entities » now called Palestine, Israel, Saudi Arabia, Kuwait, the United States, Afghanistan, Iraq, Iran, Syria, Egypt, India, Greece, China, France, Germany?

Will History teach us some day the essence of the difference between the « religion » of the Khârijites, the Zaydites, the Imâmites, the Ismaili Shi’ites and the Sunni ‘majority’ of Islam?

What was really the origin of the « religion » of the Nizarrians, and that of Hassan ibn al-Sabbah’s Assassiyoun?

What is the « religion » of the Taliban?

These questions are pointless, useless, apparently. There are better things to do, as it seems, such as fighting, killing people, bombing cities, beheading bodies, murdering children.

The religions of the past illuminate the wanderings of the present and those of the future with a special light, a premonitory aura.

Their slow epigenesis must be observed.

Their (implicit, slow) convergence must not be excluded, in the long run, beyond their differences.

Memory is necessary for understanding the present, as time takes its time.

But who still has time to remember?

Religions highlight, with words, curses and targeted blessings, much of the world’s misfortune.

They reveal the fragility, weakness, instability, irreducible fracture of Man.

They encourage us to take a long and global perspective, to observe the events of the day, to understand them, to anticipate their consequences, and to overcome pain, anxiety, fatigue and the desire for revenge, the drive for hatred.

For more than fifty-five centuries, several religions have been born and deployed in a limited geographical area, it is worth noting.

This privileged area, this node of beliefs and passions, extends from the Nile Valley to the Ganges basin, via the Tigris and Euphrates, the Oxus, and the Indus.

Geography changes more slowly than the hearts of mortals….

Between the Indus and the Oxus, which country best reflects today the past millennia, the erased glories?

Pakistan? Afghanistan?

How can we forget that Iran and Iraq (like Ireland) take their names from the ancient Aryas, attesting to the ancient Indo-European ties of Persia, Elam and Europe?

The Aryas, long before they even received their « Aryan » name, founded two major religions, the Veda in India, and the Zend Avesta in Iran.

Colossal forces! Immaculate memories!

Antoine Fabre d’Olivet reports that Diagoras de Melos (5th century BC), nicknamed « the atheist », a mocking and irreverent character, discredited the Mysteries by disclosing and ‘explaining’ them. He even went so far as to imitate them in public. He recited the Orphic Logos, he shamelessly revealed the Mysteries of Eleusis and those of the Cabires.

Who will dare to unveil today, like Diagoras, the actual mysteries of the world to the amazed crowds?

« Religion » is a prism, a magnifying glass, a telescope and a microscope at the same time.

« Religion » is above all an anthropological phenomenon.

Dogma bring nothing to this debate, or rather ignite it without benefit to the heart or the mind.

A global anthropology of « religion » could possibly reveal some constants of the human mind.

These constants do exist. Thus, the latent, impalpable or fleeting feeling of « mystery ».

This « mystery » is not defined. It escapes any categorization. But implicitly, indirectly, by multiplying approaches, by varying angles, by accumulating references, by evoking the memory of peoples, their sacredness, perhaps we sometimes manage to see the shadow of its trace, its attenuated effluvium.

There is also the idea of a unique, principal, creative divinity. It is found in various forms, in ancient times, long before Abraham’s time, before the Zend, even before the Veda.

Constant again is the question of origin and death, the question of knowledge of what we cannot know.

What breath then goes through the pages of the Book of the Dead, the manuscripts of Nag Hammadi, the hymns of Ṛg Véda or the Gāthās of Zend Avesta? What breath, even today, runs through the world, in a time so different from the origins?

This breath, it is still possible to perceive it, to breathe its smell.

A world of ideas and beliefs, distant, astonishing, serves as a foundation for today’s world, filled with violence and lies, populated by « saints » and murderers, wise men and prophets, fools and crooks, death cries and « divine winds » (kami-kaze).

Who, today, thinks the world’s destiny?

When reading the Upaniṣad, let us also think of the « masters of the world », the « gnomes » enslaved to the banks, the political « dwarves » governing the peoples, perched on the shoulders of centuries?

« Those who are agitated in ignorance consider themselves wise. They run wildly around like blind people, led by a blind man. »i

It is a fact that we often observe, at the highest level, hypocrisy, lies, baseness, cowardice, and much more rarely wisdom, courage, truth.

But it is also a fact that anything can happen, always., at any time.

Anything is possible, on principle. The worst. The best. The mediocre. The unspeakable. The unheard of.

The world is saturated with ideas from all ages. Sometimes, from nowhere, new forms are born, shimmering above the rubble and catacombs, relics and hypogoria, crypts and hidden treasures.

Who will see these incredible visions, yet to appear?

Those who will be able to « meditate on what is difficult to perceive, penetrate the secret that is deposited in the hidden place, that resides in the ancient abyss ».

Those who « leave aside the joy and sorrow. »ii

i KU. 2.5

iiKU. 2.12