Man receives, and he receives not a specific “content” but & Presence, & Presence as power. This Presence and this power include three things, undivided, yet in such a way that we may consider them separately. First, there is the whole fulness of real mutual action, of the being raised and bound up in relation: the man can give no account at all of how the binding in relation is brought about, nor does it in any way lighten his life—it makes life heavier, but heavy with meaning. Secondly, there is the inexpressible confirmation of meaning. Meaning is assured. Nothing can any longer be meaningless. The question about the meaning of life is no longer there. But were it there, it would not have to be answered. You do not know how to exhibit and define the meaning of life, you have no formula or picture for it, and yet it has more certitude for you than the perceptions of your senses. What does the revealed and concealed meaning purpose with us, desire from us? It does not wish to be explained (nor are we able to do that) but only to be done by us. Thirdly, this meaning is not that of “another life”, but that of this life of ours, not one of a world “yonder” but that of this world of ours, and it desires its confirmation in this life and in relation with this world. This meaning can be received, but not experienced; it cannot be experienced but it can be done, and this is its purpose with us. The assurance I have of it does not wish to be sealed within me, but it wishes to be born by me into the world. But just as the meaning itself does not permit itself to be transmitted and made into knowledge generally current and admissible, 8o confirmation of it cannot be transmitted as a valid Ought; it is not prescribed, it is not specified on any tablet, to be raised above all men’s heads. The meaning that has been received can be proved true by each man only in the singleness of his being and the singleness of his life. As no prescription can lead us to the meeting, so none leads from it. As only acceptance of the Presence is necessary for the approach to the meeting, so in a new sense is it so when we emerge from it. As we reach the meeting with the simple Thou on our lips, so with the Thou on our lips we leave it and return to the world.
That before which, in which, out of which, and into which we live, even the mystery, has remained what it was. It has become present to us and in its presentness has proclaimed itself to us as salvation; we have “known” it, but we acquire no knowledge from it which might lessen or moderate its mysteriousness. We have come near to God, but not nearer to unveiling being or solving its riddle. We have felt release, but not discovered a “solution”. We cannot approach others with what we have received, and say “You must know this, you must do this”. We can only go, and confirm its truth. And this, too, is no “ought”,, but we can, we must.
This is the eternal revelation that is present here and now. I know of no revelation and believe in none whose primal phenomenon is not precisely this. I do
11l not believe in a self-naming of God, a self-definition of God before men. The Word of revelation is I am that I am. That which reveals is that which reveals. That which is is, and nothing more. The eternal source of strength streams, the eternal contact persists, the eternal voice sounds forth, and nothing more.