What is metaphysics ? The one and only meaningful definition, and why traditional academic philosophy is unlikely ever to embrace it

‘Metaphysics’ is the quest to find the ultimate meaning and purpose of existence. It is about trying to find a decisive and conclusive resolution to the human condition, such that the human condition is fulfilled in some absolute way, and no longer at the mercy of meaningless suffering, or a dreadful sense of uncertainty. All other definitions and determinations of metaphysics are trivial, and irrelevant; and, given the critical importance of the quest for human fulfilment – our lives are not infinite, after all – really quite bewildering. Western philosophy has never understood this, and its entire intellectual history has been characterised by a persistent debasing of any simple, straightforward and direct quest for objective metaphysical self-knowledge, preferring instead always to indulge either in pedantic squabbling over definitions, distinctions and conceptual manoeuvrings, or in flatulent ‘system building’

Krishnamurti explained: a critical study

The acclaim accorded Jiddu ‘Krishnamurti’ (1895-1986) – as an apparently major figure in our modern understanding of all things spiritual – shows just how shallow western popular culture is when it tries to extend its reach beyond science, materialism and celebrity. Krishnamurti liked to portray himself as a wholly independent thinker, and as someone who encouraged similar independence of thought in others, yet he milked the role of an oriental guru tirelessly, discoursing from on high in an autocratic and commanding manner. At best his vast body of transcribed teachings is diverting nonsense; at worst he’s wasting our time. keywords: criticism critical analysis critique Jiddu Krishnamurti assessment evaluation appraisa

Psychotherapy, psychological health, & self-fulfilment: a Buddhist Perspective

The science of psychology is believed to consist of objective and meaningful knowledge about a realm of our own direct experiencing with which we are all intimate and familiar, yet about which we also feel we have very little understanding, and no real insight, and so feel inclined to submit to psychology as if it were revelatory and definitive. Society’s default attitude to psychology is one of deferential, if occasionally grudging, respect. The quasi-medical arm of psychology – psychotherapy - is accorded a similar authority even when it appears to employ questionable methods and dubious reasoning. Yet our submissive, compliant attitude to these disciplines is deeply counterproductive to any serious quest for authentic metaphysical knowledge and self-fulfilment, because it effectively neutralises sceptical enquiry and intellectual self-reliance, both of which are essential precursors to, and indispensable features of, any meaningful commitment to metaphysical gnosis. And if one is to achieve clarity of thought and observational accuracy, it is especially important to approach one’s psychological capacities directly – without intermediary - in an independent and self-reliant spirit, free of the misguided and inappropriate interventions of psychology and psychotherapy, however well intended they might be. One should never allow one’s judgement to be distorted by specious theories formulated by people who can never know more about you than you can know about yourself

‘You may kiss the bride, but you may not open your mouth when you do so’: policies concerning sex, marriage and relationships in English forensic psychiatric facilities

In 1996, the Royal College of Psychiatrists recommended that all psychiatric facilities in the UK develop policies concerning sexuality and sexual expression for persons contained in those facilities. This paper analyses the prevalence and content of such policies in English forensic psychiatric facilities. While the College recommends an individualised approach to sexual and emotional relationships, most hospitals in fact either prohibit or actively discourage such expression as a matter of policy. The paper considers the advantages and disadvantages of that approach. The paper also considers the legal issues surrounding these policies, and in particular the legal authority for governing the sexual and emotional expression of hospital residents and the relevant human rights implications

Spiritual metaphysics #2: the mysterious truth about experiential ‘interchangeability’

A study in the ontology of perceptual ‘meaning’, especially with regard to the fact that any particular meaning is always potentially replaceable by its polar opposite. We’re picking up a thread here from where we left off in the previous article (Spiritual metaphysics #1) and taking another look at an aspect of the features of any basic perception. Disregarding (for now) the fact that all perceptions (of whatever kind; mental or sense perceptual) are always, as it were, ‘illumined’ by their knowability, there is another remarkable (not to say astonishing!) ability inherent to perception which, though we are all well aware of it, yet we strangely refuse to entertain and explore its implications seriously. This prevents us from reaching a stage (in our thinking) where a kind of ‘transformative insight’ might occur. We seem to prefer instead to remain in a blinkered ‘mode of thought’ — a way of thinking and conceiving — which condemns us to remain in a type of straightened normality and ordinariness which, with a bit of sustained exploration and inquiry and intellectual analysis, we can actually ‘transcend’. Whether or not this is something we would want to do, is a question for each individual. It should be stressed again and again, however, that this supposed ‘transcendence’ has nothing whatsoever to do with meditation, mindfulness or any altered state of consciousness: it is wholly and purely a matter of coming to a ‘mental’ (meaning intellectual) insight

Does God Exist?

It shouldn’t be beyond the wit of human beings to come up with a few clear thoughts on this topic. If nothing else, we can treat this as a basic exercise in sceptical spiritual exploration. But how exactly do we ‘take a look’? What ‘capacity’ do we use to do this? In other words, and to put it more crudely, which of our organs do we deploy in this (presumably important) quest for (presumably important) facts and answers? Do we use our hearts, or our minds, or some other capacity? If not our hearts, or our minds, then which ‘bit’ of ourselves? Maybe something we haven’t yet thought of? Invariably, in a discussion like this, there are going to be a number of twists, turns, dead-ends and open-ended question marks along the way, but as far as can be intuited right now, they’re all going to have ‘good value’

Spiritual metaphysics #1: square 1 of 1

What follows is going to be an exercise in elemental metaphysical observation and reflection. No special mystical, devotional or intellectual powers will be required: merely the ability to think slowly and carefully and clearly. This short series is for anyone who wants to explore some simple lines of thought based in objective and sceptical self-observation at the most elemental level possible. Some paragraphs might occasionally be written in formal philosophical language, but if so these will always be followed by explanations in the plainest of everyday terms such that anyone with an interest in the subject will be able to understand them