Teleology and religion
MU, The mecaniqueuniverselle
From the beginning, the work on the “MU” joined in the philosophy of history.
Starting from the first intuition: "humanity is destined to reach its perfection", we try to demonstrate, and most concretely possible, that there is a meaning in the human evolution, an attraction of this one towards a precise purpose.
According to us indeed, our evolution (nevertheless sometimes chaotic and declining), guides inexorably the man towards the accomplishment of its ideal values. In other words, we evolve gradually towards charity, brotherhood, world peace, equality, etc...
But let us not deceive ourselves. The key of the world will not be given to us. The ultimate secrets of the universe will not offer themselves to us, after having remained unsolved to the biggest thinkers and mystics. We shall not show irrefutable, no concrete proofs of god's presence nor of the sense of the humanity.
Our effort, as the previous ones, will guide us at least at feet of the inaccessible tops of the real world, in front of the heavy door of the authentic enigma. We just hope to be able to provide some new arguments to the teleological and religious conceptions. We just would like to suggest other relevant elements at the idea of the sense and the idea of god.
The quest of the divine
The spontaneous life and the questioning life.
to consider the existence.
From the moment we put the head up to the sky, or we look into the origin of the matter, into its constitution, from the moment we realize the height and the power of the enigmas of this world, the nihilism retracts, it shows to be a simple failure of reflection. Believe on the contrary becomes an evidence. I think there are two general ways to consider the existence. The first one asks questions on the creation, and the second does not question and contents with living. Neither of the two is superior to the other one. Both are necessary to build this world. Asking oneself questions permits to develop the human consciousness, but it very often means to lose the sense of the common realities.
Not questioning permits to concentrate one’s existence on the concrete things of the life. It certainly permits a better adaptation to the world, therefore a better efficiency in the construction of the humanity.
If we ask no question on the creation, we can express then superficially the idea according to which god or his equivalent does not exist, the idea that the world, like the humanity, does not make sense... But as soon as we wonder seriously about the world, we meet fatally the presence of a creative principle.
In the case of the natural primates, most of the actions are controlled by the instinct. Living without a superior objective and without consciousness of the sense perturbs then not at all their life or that of the group.
It is not any more the case of the aware humanity.
Nowadays, the human drivings are not supervised any more by the laws of nature, but by those of the culture, God's idea and the values which it conveys (like the principles that bring sense to the life), are fundamental for our psychic health and to avoid absurd drivings.
Between the idea that life has a sense and the idea which it does not have any one, the humanity, in its majority, chose the first idea because it tries to improve (therefore it tries to aim at a superior purpose, and that makes sense) and to understand (and that is the opposite of the fate).
At least, until the science succeeds in giving us the certainty which there is, or which there is no divine existence at the origin of the creation, the anguished and curious human mind will persist in resolving this powerful source of anxiety.
The interest of the philosophy
Saint Anselm, Boece, Descartes
The philosophy, ideal intermediary
between the religious and the scientific fields, seems to be the actor the most involved in the rational study of what the divine can be. At least, it is what it makes since its origin, in two ways:
Some philosophers (Saint Anselm, Boece, Descartes and Spinoza) considered God a priornd this way, tried to demonstrate that he is necessary. It is the ontological proof.
Others looked for God a posteriori, by establishing the limits of the phenomenal world beyond which is situated something unknown and enough intriguing to be considered as the divine... This way of proceeding could be called "phenomenological proof ".
Kant is certainly the first one to have separated the phenomenological world (the reality such as we perceive it) from the metaphysical world (God, the hereafter, such as we conceive them).
Let us not be mistaken about Kant and about the phenomenology. His first motivation is not material but spiritual. He does not aim at explaining us the visible mechanisms of the phenomenal world, but at marking the limits of the territory beyond of which is situated the enigmatic. The enigmatic, in other words: "the divine" (even if this divine is called empty space, or nothingness, like in the Asian cultures).
God reveals himself through the flesh,
not through the mind
By choosing God or the phenomenal world as point of departure to explain god, has no big importance. None of these ways are able of becoming clearer this mystery. The divine is unattainable by the mind and by the scientific experiment.
It only reveals its fullness through the sensation, through the personal, intimate and silent experience. And even if the man succeeds one day, as we think he will, in demonstrating that “HE IS” (“m the one who is”, says the Bible about this matter), neither the philosophy nor the science will succeed in reporting its authentic reality.
Only the one in raptures, the blissful one, the bright one, whether he feels this way through the faith (touched by grace), by chance (through an experience of imminent death, for example) or by the will (ascetic, monk, Sufis), is able to understand the real qualities of what we call the divine. In any case, all the descriptions of the unknown (god, empty space, substance, the being, etc.) made by all our predecessors, I mean Judaism, Christianity or Islam, Hinduism, Taoism, or Buddhism. I mean Plato, Plotin, Saint Augustine or Spinoza, Kant, Hegel, Bergson or Michel Henry, become clear and obvious,
To the one who felt the delights of the rapture, all the relevance of the sacred texts offered by the Judaism, the Christianity, the Islam, the Hinduism or the Buddhism, is quite obvious.
Therefore, all the explanations of God meets themselves in front of two unbridgeable limits: the impossibility of the words to equate with the sensation of the rapture they are supposed to describe, and the colossal difficulty for an individual, to understand what is the mystic awakening without having lived it.
This difficulty also includes a sort of impossibility to establish the formal and inexorable proof of a "something” that concerns our intimacy above all, the flesh about which Michel Henry talks. Let us repeat it again: Our claim here is of the most modest. We do not claim to prove God here, just like it was an elementary calculation, we just would like to bring more bricks on a building begun for a long time. We would like to give evidence in a thoughtful way, a new stone on the old ford built by the man to come always more closer to its big mystery.
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