A Series of Thirty Axioms
On Establishing An Experiential Transcendental-Phenomenological-Hermeneutics0
[With a Parallel Auto-Commentary in the Form of Footnotes]

0. Index

1-5	Preparation
6	Definitions
7-22	Theory
23-25	Critique
36-29		Practice

0	[This set of axioms was written in 1995 to give a theoretical basis to a type of counter-argument that argued against the argument that ‘to be completely relaxed was to be in a position where one could be insightful into the nature of the human constitution, etc’. This counter-argument has its corollary in Buddhist meditation that argues for the parallel need of both relaxation (samatha) and insight (vipasyana) in the production and re-production of insight. Otherwise a sleeping body in a state of profound relaxation should re-produce a more insightful state for that person, or, that for the body the state of death should be profoundly insightful for the person because of its profound state of relaxation (before and after rigour mortis) (when not invoking any other reasons for insight consequent upon that state of death), or, that sheer relaxation in an of itself would merely reproduce only a loss of consciousness resulting in a state of sleep! So, if one claims to be relaxed and insightful and awake, and not dead, one cannot argue for an insightful depth purely on the grounds of an immanent ‘relaxation’ alone. Hence this paper’s polemical interest in the counter-argument that ‘immanent relaxation and transcendent insightfulness need to co-exist in order to become more aware of one’s own embodied psyche’. This ‘insight’ being shown to have an importance in the formulation of a philosophy that takes into account an equal co-opting of phenomenological and hermeneutical components (along with an existential appreciation of experience) in the ambit of a transcendental philosophy. To begin the paper looks at the very concept of models and their relationship with metaphor (and the rhetorical nature of the meta-text that controls the reading of the textual aspect of the metaphor). Please note that material inserted in between square brackets has been added at the time of editing this text as instanced in this particular footnote, e.g. I would also like to change the above title to reflect the fact that I see a transcendental philosophy as being neither just phenomenological nor hermeneutical, nor, just a phenomenological-hermeneutics, but, rather, collectively as an existential-phenomenological-hermeneutical philosophy (although not necessarily practicing these three disciplines on a equal basis as the topic to hand in the critical light of our investigations should determine the appropriate mix in our adoption and adaptation of these three transcendentally interrelated disciplines).]

I. Preparation

1. If one model is invoked [in the explication of our philosophical research] its metaphorical-rhetorical structural-functions need to be invoked along with its applicational limits [by virtue of the fact that no metaphor can be treated literally].

2. If more than one model is invoked those individual metaphorical-rhetorical structural-functions need to be invoked along with their individual applicational limits, and, how these analogical worlds can interrelate and be harmonized along with an explicit recognition of the limits of such systems in resolution.

3. Complex metaphors have a composition brought about through the rhetorical meat-textual manipulation of relatively more simple metaphors which in their ultimate metaphorical simplicity cannot be broken down further through their identity with the phenomenologically discrete repertoire of functions that universally constitute the human psycho-physical being of the individual in their universal intersubjective generality.
4. Metaphor is a conjunctive suspension of cognitively analogued material, whereas [meta-textual] rhetoric is a disconjunctive suspension of cognitively analogued material.

5. All forms of text are the simulation of an experiential process that is effectively 'about' that experiential process until that moment of time the experiential simulation and the textual simulation are critically identified and discriminated simultaneously in the full transcendental simulation of that re-simulated simulation.

6. 'Transcendental' by virtue of suspension, 'phenomenological' by virtue of reduction and 'hermeneutical' by virtue of reconstitution of the simulated context or field, and, that these three polarities negatively co-define each other through their mutually dependent contra-positionings.

7. The transcendental constitution of phenomena is examined in a suspension of textualization, and, this is conducted through the existentially engaged psychic balance of all modalities and levels of organization in the functional hierarchialization of the psycho-physical organism of the apparently individualized monad.

8. All productivity and end-products reflect this monadic constitutional formation in its entirety actively and passively; actually and potentially; pre-conditionally, conditionally and post-conditionally - the most actively differentiated aspect(s) of the psyche finding itself/themselves in the extensional reflection of that apparently under examination.

9. This transcendental research allows us to approach the phenomenon in question with a qualified degree of apodicity from the sides of the intentional object, its field of presentation and the subjectivity entertaining the same (regardless of whether that subjectivity is subjective and/or intersubjective in orientation).

10. Because there is one-world-of-life and only one-world-of-life, and, the 'merely' phenomenal nature of this absolute [transcendental] dimension is revealed through the [auspices of] an informed, properly conducted suspension.

11. The so call 'external object' and the 'self', the 'intentional object' and the 'inner realm of consciousness', etc., are improperly and impossibly seized polarities within this one world-of-life or life-world.

12. Through the simultaneous door and exit of the transcendental [dimension] the immanent modality and the transcendent modality must be in a state of harmonious, fully informed equilibrium lest the trans-intentional privilege of the transcendental be lost to the same degree.

13. Otherwise there would be no relatively non-distorted entrance and exit from that under phenomenological examination, and, hence, by implication, the emptiness of all phenomena because there then would be no interaction within nor between the same.

14.An absolute reductionist program in immanent analysis could not differentiate between deep sleep and the possibility of enlightened states of psycho-physical being; between a sleeping person and a sleeping dog; and, between a corpse and a person in a deep state of sleep or some other similar psychic state of being.

15. An absolute reconstitutionalist program in transcendent investigation[al synthesis] could not differentiate between harmonious and non-harmonious forms of value; between one person and another; and between a particular world of agency and its particular agents therein in this one-world-of-life.

16. But no one polarity can be seized, only states of harmoniously resolved balance or states of relatively non-suspended formation can be simulated, and, that contrast determines the degree to which that research is existentially performed.

17. Higher, more organized states of consciousness emerge from the synthesis of lower states of consciousness like the layers around an onion, and in the same manner, without an absolute, non-contextual reduction in definition.

18. Thus there is the implication that through synthesized forms of advancement there is a field of presentation  and a focal point of characterized by the nature of that particular gestalt field, and, a state of dynamic equilibrium between these two polar levels of psychic organization.

19. That point of dynamic equilibrium must itself be a polarity by virtue of the fact that all levels and modalities of consciousness, what ever their characteristics, cannot be absolutely defined with respect to other polarities except practically and provisionally, and, therefore, can never be absolutely engaged.

20. A sole focus on an immanent/reductionist orientation can only realize an existential loss of value to that same degree.

21. A sole focus on a transcendent/reconstitutionalist orientation can only realize an expression of value empty of existential content to that same degree.

22. Qualified forms of reduction/reconstitution will, however, assist in the qualified analytical examination and synthetical investigation of phenomena.

23. But, their mutual correlativity correctly, and auto-critically, imparts a [sense,] meaning and meaningfulness to all forms of focal examination and global investigation.

24. Psychic integrity is reflected in the degree to which there is an active organization and harmonious unification of the psycho-physical organism of the monad.

25. Loss of gestalt integrity, and its corresponding degree of auto-criticality, moves us closer to the states of sleep and deeper sleep, whereas, an advancement in the same gives us a greater freedom to range over the phenomenological nature of our examinations and investigations.

26. This extension of our freedom is realized through the transcendental door of a thorough, fully pre-informed and processed suspension of cognitive material and finds itself reflected in a[n expanded relational] state [of existential surplus] characterized, among other things, by [its reception in] an 'absorbed-detachment' or a 'detached-absorption' [where immanent and transcendent modalities harmoniously co-write each other in an ongoing harmonic balance].

27. At the same time the metaphorical and experiential depths and heights of our examinations and investigations is limited by the degree to which there is a corresponding control of physiological fluctuations in the psycho-physical constitution of the monad, and, this is productively achieved through their balanced suspension and not their absolute physiological relaxation (because all structural-functions are mirrored by anti-structural-functions as demonstrated neurally and synaptically, theoretically ignoring the model of individualized muscle-complex-aspects in this regard).

28. Hence we walk along the experiential street of existential research when our two legs of examination and investigation are themselves in a state of ongoing [cooperative] transcendental suspension and balance.

29. This sense of 'experiential surrender' to the existential itself is manifested through an informed letting go of all polarities encountered in our research be they focalized, fields or moments of apparent suspension [of a balance between the former, etc.].

30. Hence the necessity for the suspension of the suspension wherein is realized our freedom to encounter all types of manifested phenomena within the entirety of the life-world, in effect all that ranges between the [actual-potential] trans-theological-like being of the transcendental[ly oriented] world and the very experiential, relatively discrete [apparent] atom-like elements of its materialized [and simulated] expression. 

Noël Tointon, Sydney, 12.3.95; re-edited 31.3.02.