Divine Illumination and Language

Illumination and Language


It is almost universally understood that language and words are representations, or signs, of objects or states of objects (i.e. “if” represents a state of mind), yet interestingly enough we define these signs with other signs, or words. It is, by all means, a loop in language. If words are signs used to define objects and states of objects, then how can we ultimately define a sign without proceeding to enter into this twist? One could identify a sign with a sign, naturally, but it is rather contradictory. Consider the example wherein one man is asked to define what the term “ball” means: the man responds by defining the word as a circular object, but then how did the man establish what the word “object” means etc. etc.?

It is also understood that language is merely the verbal or written expression of thoughts, and that we intuitively give meaning to particular words when we are born. No man could have thought of verbalising an object, for neither thought nor producing sound via the vocal cords are instinctive mechanics; so there must have already been an intuitive understanding of the language of thoughts in order to be capable of expressing it via verbal/written language. Then how is it that we were given this understanding of our thoughts without any input by the external world? Could there be a divine being illuminating predisposed knowledge on us?

One could argue that, when one observes an object, one is naturally compelled to express a nonsensical word which is then given familiarity to the object at hand. For example, if a child’s first words were “Mom”, then the word, in the child’s mind, would essentially have no meaning unless their mind intuitively familiarises the enunciation “Mom” to their female parent, who is their Mother. But how is it that such a thing could be expressed mechanically? Surely the mind is distinguishable from bodily functions in the sense that the latter possesses an actual will to do. Just as the mind has no hold over what the body processes, the body has no will to control the mind.

In this sense meaning itself could be the epitome of Christ, divine nature or divine knowledge. Perhaps man is intuitively granted knowledge of the world, and merely recognises it when provoked by the external world. For example, a child could attend school and already know language and mathematics by predisposed illumination, and when they claim to have learned something at school from the Teacher, it was merely the Teacher evoking recognition of the subject in the Child’s mind. This theory essentially claims that intelligibility is already known by man before he perceives the world, and the actual interaction of the external world provokes recognition of the predisposed knowledge embedded in their minds, and subsequently provoking a firm memory of the knowledge. Essentially, man merely recollects and recognises, rather than learning. This paradoxical fallacy of language is currently only known to be logically resolved by such a theory. It is presumed that, in this theory, a God of sorts is responsible for illuminating the mind of man with this knowledge before they incarnate into the world.

“What parents would be so foolish as to send [their child] to school to learn what the teacher thinks?”



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