© 2006 Jean Royer
© 2006 Olga López, for translation
© 2006 Urantia Association of Spain
What metaphysics fails utterly in doing, and what even philosophy fails partially in doing, revelation does; that is, affirms that this First Cause of science and religion’s God of salvation are one and the same Deity. (UB 101:2.7)
We have all read the first sentence of this text, but how many have stopped to think about what it means? In other words, what is to be understood by metaphysics? (This word can be found 22 times in the Book.)
“Metaphysics” is one of those polysemic terms that you have to try to analyze from at least two angles, the human point of view and the one in The Urantia Book.
The term is made up of two Greek words, “meta” meaning “beyond” and “physis” meaning “nature”; It is therefore what comes after the study of nature and is the treaty that, in Aristotle (although he himself ignores the term) follows that of physics. Aristotle calls it “first philosophy.” It is the search for the first principles and causes, as well as the study of being qua being. Well understood, the meaning has changed over time. Let’s take some examples:
However, since the word is an English translation, it would be appropriate to see what Webster says. For this dictionary, in sense 1, it is the branch of philosophy that deals with first principles and that seeks to explain the nature of being and reality (ontology), as well as the origin and structure of the world (cosmology); it is closely associated with a theory of knowledge (epistemology). In sense 2, it is speculative philosophy in general.
There is no definition strictly speaking of the term “metaphysics” in The Urantia Book. However, there is an explanation of metaphysics as practiced on the third of the mansion worlds: Surviving mortals now achieve practical insight into true metaphysics. This is the real introduction to the intelligent understanding of cosmic meanings and interrelationships in the universe. (UB 47:5.3).
Concerning this planet it is said:
When man approaches the study and examination of his universe from the outside, he brings into being the various physical sciences; when he approaches the research of himself and the universe from the inside, he gives origin to theology and metaphysics. (UB 103:6.2)
Furthermore: [The Greeks] searched for the pleasure of the soul in deep thought - philosophy and metaphysics. (UB 98:2.2). Although it is clearly said that metaphysics is powerless.
Metaphysics has proved a failure; mota, man cannot perceive. (UB 103:6.8)
. . . the failure of metaphysics to bridge the morontia gulf between the physical and the spiritual. (UB 103:6.12)
. . .Metaphysics stands for man’s well-meant but futile effort to compensate for the absence of the mota of morontia. (UB 103:6.7)
Being the morontia mota: the supraphilosophical sensitivity that allows discerning the truth and perceiving unity, or a sensitivity to supermaterial reality that begins to compensate for incomplete growth; its substance is knowledge-reason and its essence is faith-discernment. Mota is a superphilosophical reconciliation of divergent perceptions of reality (see UB 102:3.2 and UB 103:6.7).
Worse yet, metaphysics disturbs philosophy:
When philosophy is so unfortunate as to lean upon metaphysics, it unfailingly becomes skeptical, confused. (UB 103:6.14)
Why does human metaphysics fail? The answer seems relatively simple; simply because their reasoning is based on false or insufficient foundations, or on a global ignorance of reality. This can only be corrected by disclosure:
Revelation authoritatively clarifies the muddle of reason-developed metaphysics on an evolutionary sphere. (UB 103:6.8)
The highest attainable philosophy of mortal man must be logically based on the reason of science, the faith of religion, and the truth insight afforded by revelation. By this union man can compensate somewhat for his failure to develop an adequate metaphysics and for his inability to comprehend the mota of the morontia. (UB 103:6.15)
Concluding: intelligent understanding of cosmic meanings and universal interrelationships, search for oneself and the universe from within, deep thought; Thus we find a good part of Webster’s definition.
Published in no. 32 of the AFFUB bulletin “Le Lien Urantien”. Translation by Olga Lopez.