Furthermore, while experience classified as external to the self operate within the mechanical limits of the physical (NATURE), experiences classified as internal to the self, our desires and ideas, TRANSCEND the physical (dreams and imaginations do not follow physical limits); Since existential contentment/satisfaction depends on a correspondence of external experience to internal experience (”reality” matching expectation), we must then TRANSCEND the limits of the physical, NATURE, adjusting it through our desires, to achieve this satisfaction; this TRANSCENDENCE can however be achieved only within the limits of the physical, within the NATURAL order; thus creation/technology: the capacity to reorganize the physical into new patterns; the process of creation however implies a break of the previous order, since a new pattern (a TRANSCENDENTAL pattern) exists within experience – any break of the NATURAL pattern has as its consequence existential discomfort; in order to heal this discomfort, creation must be readjusted to fit within the NATURAL. For example, when we create mechanical technology, its form breaks the previous order, and seems to us uncouth; we make it beautiful through design, by readjusting the raw mechanical form to the established – the NATURAL rules of composition. Thus we achieve happiness by TRANSCENDING NATURE, while adjusting this TRANSCENDENCE to NATURE. —-
After several years of neglect, I am returning to my Philosophical work. I will begin by a short restatement of ‘Transcendental Naturalism’, as a philosophy-religion (atheistic in terms of creed), which conceives existence as the search for a state of transcendence within secular living.
This endeavour to establish a sense of existential transcendence operates in two main levels:
The material level, where nature is transformed into a transcendental object through design and technology; the psychological level, where nature is interpreted as a transcendental system through a semiotic interpretation. The material level is sustained on the work of Emerson as concreted architecturally by Wright; the spiritual on the theories of Salvador Dalí and the literary conceptions of Jorge Luis Borges, filtered through a Jungian analysis.
Upon the question: “Is it possible to empirically verify a metaphysical truth?”
I (J.F.), responded:
“Then it wouldn’t be ‘metaphysical’…
Unless experience is accepted as metaphysical, which establishes a duality…
But if experience is accepted as the physical 0 of the singularity, then the basis of existence is thought, and thus it is not metaphysical, but the basis of the physical, which is sensation…”
By which I mean that thought itself is the only knowable ontological truth, and what we call ‘the physical’, is knowable as an aspect of thought, and not it’s totality (imagination is experienced as separate from the physical, the ego-experience as separate from the world-experience) ; thus thought is not ‘metaphysical’, but the epistemo-physical; the knowable mechanism of physical manifestation…
Pre-Enlightenment Natural Philosophy (Science), was seen as bound to theology: Servet for instance discovered the pulmonary circulation of blood as part of his research towards the idea that the soul resided in the blood, and thus needed a mechanism to be distributed through the body…
“Natural Philosophy” was the science of the day… today’s “Science” is a practical religion, ontologically committed to atheistic materialism; I prefer in Science an epistemological commitment to agnostic mechano-idealism.
Transcendental Naturalism is a philosophical system sustained on Epistemological Experiential Monism; the notion that knowable reality is equivalent to the contents of experience, (mental content). Thus metaphysics is rejected as an invalid exercise, since no knowledge or claim of ultimate reality beyond experience is possible. Physics, then, is understood as a description of the mechanical behaviour of experience.
As a practical system, Transcendental Naturalism stresses that objective material reality is an aspect of subjective psychology: Thus material wellness/bodily health, relative to the individual’s will and desire, are the aims of living.
– Jósean Figueroa
The Spirit has been understood as an extra-corporeal entity which gives vital-emotional-transcendent functionality to the Human Being, transcending its ‘’inert’’ material structuring. An “atheistic” view at this concept would conceive the Spirit as an inherent vital-emotional functionality of the human organic system, an organizing energy. Matter in this model is not ‘’inert’’ but the manifest of this ‘’spiritus’’: the perceivable aspect of existence; thus, when we feel/think, we call the feeling and the thought ‘material’, meaning it has been codified into a memory form. “Form” denoting that it has a permanent recurring pattern ingrained within human memory. Thus Spirit can only be perceived as matter; body denotes the feeling of existing.
Matter is thus the manifestation of the Spirit; as the only aspect of Spirit knowable to us, matter needs to be accorded the dignity of ‘’Spiritual”, that is, as belonging to the category of subjects deemed ‘’sacred’’. The psychological construction which constitutes human consciousness-action.
Historically, these ideas have an ample development: They are seen in various forms and variying levels of development and clarity in Alchemical Lore, the Mystics, in Bruno and Bacon, in Calderón; Descartes, Spinoza, Berkeley, Schopenhauer, Emerson… It’s technical philosophical basis can be describe as Epistemological Experiential Monism, the equivalence between awareness and knowable existence; associated with Epistemological Solipsism and the negation of ontology. In this sense, the material ‘’Natural” World is an aspect of the mind, and all the Universe is an aspect of the psychology of the individual.
Materialistic Spirituality searches for the feeling of sacredness in every action, understanding sacredness as a feeling of Exalted Life-Joy. It sees matter as the concrete manifestation of the divine, that is, as the ambit of manifestation of knowable wholeness. Materialistic Spirituality thus searches for a perpetual state of emotional stability, bliss, to be achieved through the manipulation of the environment towards pleasant perpetuation of the body and the need of entertainment; aesthetics.