The Transience of the Transcendent : Part One

We make a mistake every day.  We think we know certain things that are eternal and unchanging. They last forever.  We call these things transcendent values.  They are a deep and fundamental part of what makes us human.  They are the basis for our mythologies and religions, reflecting thousands of years of human experience and storytelling.  They certainly appear to be eternal, at least the stories seem to be.  

Carl Jung articulated the seemingly perpetual and universal in his insightful, landmark work The Archetypes of the Collective Unconscious.  Eric Neumann pointed to many eternal symbols and experiences in his classic The Origins and History of Consciousness.  These books essentially make the case for the transcendent.  Transcendence is, in fact, assumed and taken for granted by both psychologists.  No doubt humans have created and borrowed symbols from each other for countless generations.  It is hardwired in our brains to weave symbols into stories and to apply storytelling to our lives.

But that is precisely the mistake most everybody makes every day.  The fact we are storytellers does not say anything metaphysical about the universe at large.  There is no connection between our brain's need for stories and the way the universe works.  Moreover, the same story told across countless generations will slowly, gradually, sometimes even abruptly, change.  The transcendent message we hear in old stories is not the same transcendent message that they felt.  The story may (or may not) change through time but the meaning of the message absolutely changes.

Over time a shifting landscape shaped by cultural, scientific, and philosophical evolution alters transcendent messaging. Near-death experiences, for example, were once explained through religious narratives but now incorporating medical and psychological insights, we see them in a completely different light. The same holds true for mystical encounters, which historically aligned with specific doctrines but today interweave diverse spiritual traditions, and prophecies, treated with skepticism today versus the past acceptance.

Even practices like “channeling” have transformed alongside New Age thought and interdisciplinary perspectives. Religious texts too, formerly static, now benefit from literary criticism, historical research, and comparative religion.  It becomes apparent that transcendence is an imaginary human construct versus an eternal reality. Human contexts mold interpretations of transcendence over epochs, revealing the fluid nature of comprehending these messages.  But this doesn't just apply to spiritually derived experiences.

People experience love and beauty as if they are perpetual, splendidly transcendent.  But, while universal, love and beauty are ever-changing through time.  Our love today is not the love of, say, 200 years ago.  Or, put another way, our love today was experienced as we do by only a few adventurous people 200 years ago.  The assumption that love is precisely the same is actually rather arrogant and naive.  What's more, 200 years from now, what humans mean by love and beauty will likely seem strange to most of us today.

This the way of things.  

The Divine Transcendence in ancient Egypt was expressed in the pharaoh, who was believed to be a god and was seen as a link between the gods and the people. This connection between the Divine Transcendence and right of kings was later adopted by other cultures, including medieval Europe.

In ancient Greece, the gods were seen as beings with human-like qualities who lived on Mount Olympus. Later, during the Hellenistic period, the idea of a single, supreme god (known as the Monad) became more prominent.  This change happened quite naturally in the course of things.

In Christianity, the concept of the transcendent has evolved over time, with different interpretations of the Bible leading to different ideas about God and the afterlife.  Some Christians believe in a literal interpretation of the Bible, while others see it as a metaphorical wisdom.

In Buddhism, the idea of the transcendent has evolved from the early teachings of the Buddha to the various schools of Buddhism that exist today. Different schools place emphasis on different aspects of the path to enlightenment, and some even reject the concept of a transcendent reality altogether.

More recently, the concept of the transcendent has manifested in philosophical, scientific and technological advances. Some people now view the universe itself as a kind of transcendent reality, while others see consciousness as the key to understanding the transcendent. George Fredrick Hegel, for example, viewed history itself to be a revelation of spirit through time, giving history a transcendental quality that it simply no longer possesses today.  In fact, the western world has never cared less about history than it does today.  No one gives much thought to historic events outside the span of their personal lifespans.

The idea of humanism emerged out of the Renaissance, which placed greater emphasis on human reason and potential. This led to a shift away from the strictly religious understanding of the transcendent toward human-centered values and ideals.  The Enlightenment furthered this shift, with thinkers such as Immanuel Kant emphasizing the role of reason in understanding the transcendent. Kant argued that the human mind is capable of understanding only the natural world, and that the transcendent is known only indirectly, through reason.

The Romantic movement of the late 18th and early 19th centuries placed greater emphasis on emotion and imagination, leading to a renewed interest in the mystical and supernatural. Raw spirituality was in vogue again, with writers such as William Blake exploring the transcendent through poetry and art.

In the 20th century, the development of quantum mechanics and other scientific theories challenged traditional understandings of the universe and our place in it. This led to a renewed interest in the transcendent, with some physicists arguing that the universe itself is a kind of transcendent reality.

New technologies such as virtual reality and artificial intelligence raise novel questions about the nature of reality and our relationship to it. Futurists and transhumanists believe that humanity is on the cusp of transcending our biological limitations and achieving a new level of consciousness and understanding.

This is the way of things.

No matter how things seem today, it is not the same as the way things seemed to humans in 1400 nor will it seem the same in 2200.  The seeming disorientation and chaos which I call the coming of the Modern, the present disruption and actual fear of the future will inevitably change through time.  Change is the only constant – and an opportunity for learning.  Learning is not about making the world the way you want it to be so much as seeing the world for what it actually is and then working within that.  You will discover that things will change in ways you don't expect and don't necessarily even like no matter what you do.

This transient nature of transcendence creates both opportunity and uncertainty.  The opportunity lies in anticipating and taking advantage of change, but no one really knows what is going to happen next.  Most people prefer the certainty that their transcendent stories give them.  For this reason, they traditionally gather in religious herds, as they have for hundreds of generations.  It is hardwired into our brains.  So be merciful with the naive.  Their (our) brains are designed to work that way.

If we consider America's mainstream religion for a moment, we can easily see the actual transient nature of what most of us would prefer to hold as transcendent.  One concept of transcendence among many that has changed within Christianity since its inception is the idea of God's relationship to the natural world. In the early Christian period, God was often seen as separate from the world, with the natural world seen as corrupt and fallen.

However, during the Middle Ages, theologians such as Thomas Aquinas developed the idea of natural theology, which emphasized the idea that God could be known through reason and observation of the natural world. This led to a greater emphasis on the harmony between the natural world and God's plan.

In the Protestant Reformation, the concept of transcendence continued to unfold, with theologians such as John Calvin placing greater emphasis on the sovereignty of God and the idea of predestination. This led to a more austere and inward-focused approach to religion, with an emphasis on personal piety and individual salvation.

During the Enlightenment, some Christian theologians began to argue that reason and observation could be used to understand God's nature and the natural world. This led to a renewed interest in natural theology and a greater acceptance of scientific inquiry within the church.

In the 20th century, the concept of transcendence within Christianity continued to change, with theologians arguing for a more “inclusive” understanding of God's nature and a greater emphasis on social justice and human rights. This led to the development of liberation theology, which emphasized the idea that God is present in the struggles of oppressed peoples.

Of course, those of us who are evangelical or orthodox change at a far slower pace, a pace that is exclusive, inwardly focused, isolated from contemporary influences.  They hold true to fixed values and proclaim themselves to be the only correct path.  Everything was settled generations ago.  The world cannot improve upon it.  But these people become less relevant and ever-more marginalized through time, becoming victimized by the passage of time itself.   It is a simple fact of history.   

This is the way of things.

So, if religious values are not transcendent what else might be considered a perpetual, eternal truth?  “Love” is certainly a concept that many people view as transcendent, as I have already mentioned. In many cultures and religions, love is seen as a powerful force connecting people across differences of race, religion, and nationality. Love is often seen as a force that transcends the boundaries of time and space, and that can bring people closer to the divine.

Nevertheless, love has also evolved over time and can have different meanings in different contexts. The ancient Greeks had several different words for love, each with its own distinct meaning. The concept of romantic love, as we understand it today, is a relatively recent development in human history, and is closely tied to more liberal cultural and societal norms.  I respect the fact that, for most people, the experience of love is a powerful and transformative force that feels transcendent in nature, even though they are all mistaken.

If love itself changes through time then perhaps an application of love is more universal.  The concept of “love your neighbor as yourself” is often viewed as transcendent. This idea is found in many different cultural and religious traditions, and it emphasizes the importance of compassion, empathy, and kindness towards others.

But even loving your neighbor as yourself has shifted over time and takes on different meanings in different cultural and social contexts. In some cultures, the idea of selfhood is viewed as the physical body and material property.  To others the self is an essence that is essentially immaterial.  Meanwhile, neuroscientists and master mediators will tell you there is no constant self at all, so how can you love something that isn't even there?

The idea of loving your neighbor as yourself is certainly powerful and compelling, but its meaning and application are still experienced within a cultural and social intersubjectivity of interpretations.  The lifeworlds enacting this concept vary widely.  The way that people understand and practice love or compassion is expressed within a nest of cultural and social factors, and these factors alter through time.
 
Buddhist and Taoist philosophy refer to “impermanence” as the idea that everything in the world is constantly changing and in a state of flux. This includes both physical objects and intangible concepts like compassion and brotherly love.  Transcendent concepts or ideas that are seen as unchanging and timeless are illusory. Rather, everything in the world is subject to change and impermanence, and our understanding of concepts like love or compassion must take into account their changing nature through time.

This is the way of things.

As I have posted before, I consider myself an accidental Taoist.  In true Taoist fashion, I have always loved and favored the natural world.  I built my home surrounded by nature and have lived the past 30 years in nature as much as possible.  Before that I backpacked and camped a lot in nature.  Growing up as a child on my family farm, nature was part of my everyday experience.  Beyond that affinity is the simple fact that I prefer a religion or philosophy that teaches skills over dictating worship and ritual.  Though Taoism can certainly be pursued that way (theistic Taoism recognizes many deities), it is primarily a skills-based religion.  Unlike most religions or philosophies, Taoism seeks to advance itself through the learning and mastery of Tai Chi, longevity, martial arts, meditation, prepared inaction (wu wei), I Ching, yin/yang, Feng Shui, QiGong and/or the art of aimless wondering.  

By comparison, Islam and Christianity offer only worship, asceticism (or its opposite, vast wealth sanctioned by Divine Providence) and prayer.  Outside this shell of blind faith, there are no real skills to be learned in either of these religions.  A Taoist seeks to master meditation or slow aging or doing nothing at all.  Such concepts are foreign to Muslims and Christians alike.  To me, this is another insight into how supposedly transcendent concepts are shaped and differ.

Practicing Taoism is usually a combination of these skills-based practices.  Taoism teaches you to develop specific skills for living instead of worshiping something or bathing yourself in some sort of “holiness.”  Nothing tops the natural world, even as artificiality emerges in the human sphere of the Anthropocene.  But even this is subject to change.

The idea of impermanence is closely linked to the principle of "wu wei" or non-action, which emphasizes the importance of living in harmony with the natural flow of the Earth.  According to Taoist philosophy, everything in the world, including ideas, objects, and even the self, is subject to change and impermanence.

This makes impermanence an essential aspect of the natural world.  One key to living a fulfilling life, according to Taoism, is to accept and embrace this. Rather than resisting change or trying to perpetuate old stories or to control the world around you, Taoist philosophy encourages you to flow with the natural rhythm of things good and bad, accepting change and impermanence as a fundamental part of life.

The Taoist concept of impermanence emphasizes a constant state of flux. This concept helps us to understand how the expression of ideas like love, compassion, and treating others as brothers and sisters changed over time, as different cultural and social factors have come into play.

The rise and fall of empires, the emergence and evolution of cultures and societies, and the changing nature of ideas and concepts are all part of the natural flow of the Earth, and are shaped by the interplay of forces that are ultimately expressed by the Tao.  Everything that happens in the world, especially human history, is not just a reflection of the underlying forces of the natural world but of human nature as well.

Through human nature, the contemporary world is characterized by many systems and structures created by humans, such as technology, social institutions, economies, and political systems. While these systems seem to be at odds with the natural world and the underlying forces of the Tao, they are still part of the natural flow of the Earth, and are ultimately shaped by the interplay of forces that are expressed (in history) by the Tao.

But, you are shouting by now, “The Tao! The Tao has to be transcendent!”  True, the Tao is often described as a transcendent force that exists beyond the material world. It is seen as the underlying principle that governs the natural world, and everything that exists.

Yet, the Tao is not necessarily a fixed or unchanging entity. Rather, it is a dynamic force that is constantly becoming and adapting to changing circumstances. This means that while the Tao is transcendent in the sense that it exists beyond (and inclusive of) the material world, it is also immanent in the sense that it is present in everything that exists through history.

The expression of the Tao in the world changes over time, as different cultures and societies interpret and embody its principles in different ways. This is reflected in the natural flow of the Earth and humanity upon the Earth.  The Tao is basically whatever happens, which historically seems to be ever-changing into greater complexity.  The Tao is constant becoming.  Everything is transient.  Nothing is transcendent in perpetuity.  Again, transcendence only seems that way because of our limited lifespans.  What we label as transcendent is actually an example of subtle-arrogance, projecting the interpretations of our comparatively brief lives onto all of eternity.

This is the way of things.

(to be continued)