To understand what appears to be meaningless, there must be some transcendental reality to which the laws of nature do not apply. The existence of God provides this transcendental basis for understanding the world and allows us to recognize that we do not know the nature of reality at best.
We use our senses and think about experience in a way that completely avoids the rational aspect of our brains. The ancient Greek philosopher Aristotle in his work «Physics» argued that our perception of the world does not reflect external reality. His view of consciousness and our mental processes was that they do not reflect external reality. In his work, he has developed a body of knowledge related to a subset of the natural world, including the composition of matter, the movement of celestial bodies, the study of the growth of plants and animals and so on. His «philosophy» was based on his understanding of how these processes work and their implications for human existence. His view of the world was empirical, since he believed that our observations of the natural world can only be explained by reference to physical processes. The problem was that he could not explain why our observations of the world did not reflect the external reality of the world in any objective, scientific way. His explanation of consciousness, based on external reality, was also unsatisfactory.
Aristotle argued that the reason things seem to us to correspond to external reality was because we are unconsciously influenced by other beings we perceive, but this cannot be the reason that we observe things in the same order. The problem is that we are usually unaware of these influences, and therefore we have no way of knowing how the forces that act on us affect our perception. Thus, although it seems that we should see something this way because we experience it in this way, we do not. Moreover, we cannot use our senses to analyze how we perceive the world. This is the case where the explanation for perception must come from some form of externalism, in which our experience is not controlled by our brain, but rather determined by other external factors. For example, imagine that we are in outer space and look at the Earth, which for our senses seems like a distant star. In this case, we would be in an alien and alternative reality, and our experience would not have a basis in the nature of reality.
Another problem with the experience system, which must proceed from external reality, is that it cannot explain the diversity of our experience. We are in a system that gives us multiple and different experiences. While externalism gives us an explanation of why our experience is like this, it cannot give us an explanation of why our perception of these things is different. Thus, some externalist views argue that it is simply how differently we perceive things; others argued that different experiences could be explained on a more primitive or psychological level.
The philosopher William James developed an important doctrine to justify his view of the externalist theory of experience. This teaching is known as the law of similarities. James argued that each of us associates a stimulus with a certain object with which it has no physical connection, but is an object with which we can interact. We can imagine this object as having a different physical form or appearance than the object we originally responded to.
