Transcendentalism across its varieties claims that experience, including thought, imagination and perception — in other words, inner and outer and everything between — has some necessarily a priori structure by which it is given, which conditions that given world.
I am what could be called a transcendental pluralist.
The psychic order by which experience is given can legitimately vary, sometimes radically, but these various orders are not arbitrary. Only some transcendental orders are possible.
An authentic transcendental structure clicks and crystallizes into an articulate sense of everything, to which experiences are given and conceived together. This is what a subject is, when understood properly, that is, nonobjectively.
The conditions of any possible transcendental order are the metasubject of metaphysics, and its truth is the furthest thing from objective. It is the source of subjectivity, and subjectivity is the condition of objectivity and the phenomenon of objects.
Transcendental orders can be induced to change. Such changes are conversions.
The event of conversion — whether a minor insight on some aspect of one’s life about which one (literally) changes one’s mind, a scientific paradigm, a philosophical turn, or a religious conversion — these are all top-down reorderings of transcendental organization.
Conversions are hard to understand and talk about. They are impossible to understand without reference to an actual experience of conversion.
But those without such experience go ahead and understand them anyway, by whatever understanding of everything they already have. These misunderstandings are the stuff of religious and antireligious fanaticism.
The strongest opinions on religion — for and against, alike — are held by people lacking all religious experience. Some have altered their belief systems, but only the irreligious can confuse belief systems with religion, or strength of conviction that these belief systems are true with faith. There is fervent emotional passion about beliefs — pro and con — but this fervor is not religious, but in fact the diabolical opposite.
Faith is transcendental organization, and faith “in something” is a function of fit between the articulate organs of faith’s essential organization and some conceptual, material or practical system.
What constructivists (and relativists) miss is the question of responsibility.
Any construction that aspires to truth must respond to matter and it must respond to transcendental authenticity. This does not mean that it must obey matter or transcendental authenticity, just that it must respond to them in good faith. It means that our belief systems are only authentically believed to the degree that they articulate what we actually experience both inwardly and outwardly. Mismatches can and always must exist, but good faith requires candid confession of confusion, unclarity, doubt, even local disbelief, and these mismatches are rarely clear or easy to pin down.
We tend to ignore or suppress these mismatches, because they all threaten to destabilize our transcendental order. They seem to be existential threats to truth, to our sense of identity, to literally everything — because they, in fact, are. But there is more to reality than any particular everything. And precisely this moreness is the essence of religion.
These perplexing mismatches between faith and system are where the light of infinitude shows through the cracks of finitude and threatens to submerge it in holy reunification.
Now I will speak religiously to the religious:
Yetzirah responds both to Asiyah — what materials will and won’t do — and to Beriah — the simultaneous plurality of all possible transcendentalisms.
In Yetzirah, we are Ruach, the transcendental formation to whom the world is given as an articulate, exteriorless whole, and by whom its given world and all its given truths, possibilities and entities are received in Asiyah.
In Asiyah we take what is given as given objects of perception and truth and construct from them. To the best of our ability, we construct systems that combine into interoperating units with emergent systemic wholeness.
These systems may or may not correspond with the articulations of Ruach’s articulate everything. If they do, they are experienced as meaningful, natural and might resonate with Ruach’s sense of personal purpose and at-homeness. If they do not, they will feel unnatural and alien.
When “modernity” is used pejoratively, often this refers to refusal to seek transcendental ratification for systems. If a system functions, that is sufficient. This fills the world with unnatural and alien systems, and makes reality itself feel overwhelmingly meaningless and complicated. When people stop expecting meaning and lose sight of meaning as a goal, or even possibility, when we stop expecting to feel at home and no longer believe we have a right to personal purpose, we succumb to nihilism.
Organism is the intersection of articulate everything without exterior and every thing systematized without interior.
Thing without interior is empty shell, klippah.
When we see an image of a tzadik, saint, bodhisattva or angel with a halo, it is natural to assume the light is radiating from them into the world around them. It is important, though, to understand this radiance a second everted way, for in Beriah relationships evert, and in Yetzirah, Asiyah and Beriah interpenetrate.
From Beriah, light radiates into its focus, centripetally. The halo radiates into the soul, before radiating back out into Asiyah.
The angels on Jacob’s Ladder ascend and descend, and this is the respiration of light.
The circular sefirot is sometimes depicted with a flame-like perimeter. It is a macrocosmic halo, and the flames are actually descending into finitude ex nihilo from the infinite Ein Sof, the infinite One.
Angelic being invites infinite light to concentrate ex nihilo in Ruach in order to reflect and refract into the world.
Diabolical being blocks everything from beyond Ruach and has only darkness to reflect or refract. Ruach envies the Infinite One and wants its quasi-infinitude to be absolute. It casts whatever defies it into nonexistence, and whatever will not perform nonexistence for it will be annihilated and made nonexistent.
Eversion reverses relations.
Totalitarianisms seek to displace and replace Neshamah (transsubjective selfhood Beriah) with themselves.
In Asiyah, you objectify reality. In Beriah, reality subjectifies you!
The Russian reversal joke performs this truth. In Soviet Russia, for example, television watches you.
Diabolical means thrown across. Dia– “across” + –bolos “thrown”. Diabolical means both throwing part of infinitude out into nothingness, and being thrown out from infinitude into quasi-infinite finitude without interior: klippah.
Being chosen, though, also means choosing to take one’s given place within infinitude.
Exnihilism is annihilation everted. Exnihilism prays epiphanic irruptions through the veil of nihilitude from inexhaustible infinitude. Birth is everted death; birthpangs and deathpangs are crossings between infinite and finite being.
One profound conversion may seem like a crossing from a false world to a true one.
Two profound conversions may seem like a crossing between two contingently true worlds.
Three profound conversions, something truer and realer than any true world may reveal itself.
