A few thoughts.

(The following ideas are repackaged. I will mention by whom I am repackaging them from at the end of my writings).

Could it be that both absolute truth and God are two differing although both valid perspectives?

Could it be simultaneously the case, that our interpretations of absolute truth and God can be more fleshed out by the very deepening of our worldviews and perspectives of the cosmos?

That’s what I will try to argue here in a very simplified form.

So how could absolute truth and God be two differing although valid perspectives? In all languages that (I am aware of)there is a subjective, intersubjective and objective way of describing reality (namely, ‘I’, ‘WE’ & ‘IT’).

Through deepening the meditative position one may begin to Witness absolute subjectivity. The recognition that “before Abraham I am”. Or, put in another way, the direct recognition that your Original Face existed before the big bang (if there ever was a big bang).

Ones relationship to the absolute may also in a sense be an intersubjective one. Wherein, one falls to their knees in awe through the experience of compassionate embrace or all inclusiveness of the supreme personality of Godhead. As Teilhard De Chardin aptly puts the humans relationship to the absolute “…Mankind is not a simple state. It is on the contrary a vast, directed movement, bound up with the very structures of the Cosmogenesis. So with the profound relationship to “the ultimate source of all energies” one is pulled to express oneself more consciously ever reaching for this Mind of God with a rapturous devotion (like that characterized by Bhakti yoga perhaps). Or in healthy forms a relationship to Christ.

Although, as you point out the images of Christ or Krishna is not what one ought to attach oneself to… It is rather the absolute truth expressed through the human vessel (Like guru yoga).

Perhaps there is a third way to express God. As the ultimate It. The dance or Lila of everyTHING that is. The outer expression. The shallowness that contrasts with the deep.

Here… perhaps we have three eyes through which we can experience the absolute. The eye of spirit (unmanifest, suchness or isness) as experienced in deep dreamless sleep. The eye of mind (the Bhakti devotional, mind in all representations). The eye of flesh (the nature mystic, that all physical manifestations too come from the one).

(Most of these ideas come from Ken Wilber). I do not have access to these profound states, but thought I’d put this out there nonetheless.

Thanks for this erudite and concise presentation.

CNd NYC