Applied Transcendentalism

Thoreau heard that voice when he spurned the mediocre and the thoughtless habits and activities of so much of normal life. Spirituality is not to be found in numbers, in the masses, in possessions, in meaningless work, nor just in special events or places , but is within us at all times. When we become conscious of and align with this higher or true Self within us, we are ready to take our place in a society where peace, cooperation, justice and freedom can prevail.

The transcendent is like a river deep within us reminding us who we are and why we’re here. Its message marks our individual gifts and our uniqueness. But the transcendent is also that which is common to and connects all people. It manifests itself to us as the universal as well as the individual, two complementary and often paradoxical ways, usually irreconcilable to our normal way of thinking. We encounter this incongruity in other areas such as the opposition between unity/diversity, subjective/objecti ve, science/religion, individuality/community, and so on. Applied Transcendentalism brings clarity and discernment to these ambiguous and complex issues.

Foundation of Applied Transcendentalism

1. There exists a transcendent reality variously called the Good, Life, God, Truth, Absolute, Divine, Tao, etc. which forms the backdrop or ground of our existence and gives it substance and meaning. This reality is not able to be fully expressed in term s of words but we all have our own sense of it, although usually unconscious. It gives us our sense of right and wrong, of meaning, the reason for being, or purpose for living. It is that which drives us to do the things we feel are important. It gives us enthusiasm, joy, meaning, hope, purpose, life. If this reality is not accepted, there is no reason to do anything, and we are left in a state of total meaninglessness or despair.

2. With due respect to Moses, this transcendent reality cannot be set into stone for all eternity. For any particular circumstance, we can know what is valid, true, just or good, but to take this insight or wisdom as being universally true or valid is mi staken. Each situation needs to be discerned separately.

   The application of these assumptions gives rise to a rich variety of possibilities such as the reconciliation of unity and diversity. Diversity is important in the world. People have to be who they are. But where do we find unity in all this diversity? Diversity is based on differences. Where does understanding come from w hen all we have is differences? If we base our understanding on what we have in common then we will have to do away or leave out many of our differences.

   Union of Differences

   So the critical question is - how can we create a unity that honors our differences (rather than exists in spite of them)? Based on differences and not just what we hold in common, how can we come to understand and make a place for each other? At the present time we do not know enough about the nature of difference to make th is possible. We know very well the notion of sameness or likeness and opposites. We know a little about the positive and negative aspects of something. But we know little about the nature of the relationship we call "complementary." And we do no t know about what could be termed "vertical" and "horizontal" polarities. Until we come to know about the different types of differences and the relationship and dynamics between them there will be little progress in this area.

   Applied Transcendentalism can convey us to a more comprehensive way of being, where it becomes possible live with and relate to those whose ideas and very being were previously unacceptable. It does this by supporting the development of a new and t ranscendent way of thinking based on the new principle of Complementarity. This way of thinking goes beyond the rational, reductionist, "either/or" mode we now generally use. But it does this not by adopting a unitive, inclusive, "bo th/and" thinking which is pre-rational and regressive. Rather it incorporates both the rational and the unitive modes. The principle of Complementarity acts as a catalyst for the presence of the transcendent to separate the positive and negati ve aspects of both sides of an issue. Two of these are complements and two are excesses, distortions, or fabrications. Holding the complements in tension and allowing them to interact in the presence of the transcendent creates the possibility of converge nce or resolution.

   Unity & Diversity

   A society needs unity to maintain continuity and stability. We currently give much lip service to diversity but often find it is sacrificed when and where it conflicts with unity. Where diversity is chosen at the expense of unity, this often promotes soci al disintegration and fragmentation. This issue is the cutting edge of any renewal of society, which will not happen without our ability to lay the groundwork for their reconciliation.

   We all have our own ideas about the meaning of words and concepts. Unity and diversity mean different things to different people. For some unity includes the concept of sameness or alikeness. Others reject this and take it to mean what is coherent, integr ated, whole. Diversity is normally understood in terms of what is unique, different and individual. But the practice of embracing diversity covers a wide spectrum. For some it is so narrow that there is almost no place for diversity. For others diversity includes even extremist groups.

   Complementarity

   The principle of Complementarity helps us to resolve this difficulty. Just as each person's own concept of what they call "good" contains aspects that are valid and elements that are not, the same is true of unity and diversity. Comple mentarity separates the concepts of unity and diversity into two parts each. One part is the essential core of the idea, and the other is the negative, flip side or extreme. In this case, unity is separated into a) uniformity, sameness, likeness, homo geneity, and b) coherency, integration, wholeness. It also divides diversity into c) uniqueness, variety, originality, difference, and d) difference for the sake of difference - an extreme, degraded or distorted picture of one’s uniqueness. By eliminating the negative, flip side, or extreme aspect, each side is now able to make room for the positive side of the other.

   There remains a thorny question. Who is to decide where to draw the line between the positive and negative aspect of unity and of diversity? Who is to say what is extreme and what is not? To appoint or elect an arbitrator is again to impose an individual and biased understanding on what only the transcendent can discern. But without a clear division between what is beneficial or essential, and what is negative or extreme, leads to an interaction and fluctuation between the two that ends up in irresolution and instability.

   The way to an awareness or knowledge of how to parse both unity and diversity comes from allowing them both to interact and fluctuate in the context and understanding of the principle of Complementarity. Complementarity understands that for any perspective, thought, idea, world view, or paradigm, there is a complemetary one that is often unacceptable on the rational, common sense level, but which is upheld on a transcendent level. An ability to keep this dynamic and tension between the two c omplements alive enables both sides to interact in a such a way that convergence or resolution can and will eventually occur.

   Conclusion

   Much more can be said about the aspects and tools involved in making the transcendent accessible to the everyday world. It is a journey from confusion and complexity to harmony, wholeness and peace. There is, for example, what is known as the Trinity C ycle, which depicts the process of evolution and growth as starting starting with an initial unity and going through division, complexity and conflict to a final integration. There is also the connection to, maintaining, and applying the wisdom of the heart. All these are part of what is here seen and termed as Applied Transcendentalism.

   The spirituality that emerged out of Transcendentalism is potent! It has within it the seeds of a new way of thinking and being with each other - a new society. Our task is to mine its lodes for the rich ore, refine it, and shape it into a form that is su itable for the needs of our increasingly meaningless and de-humanized age. How urgent it is to affirm the worth of each person’s unique being, and to assist in helping it manifest! We need to feel as individuals that we have some significance and that our existence can make a difference to others and to our world. And we need to be able to secure a society in which this can take place. Transcendentalism embodied in a powerful way the spirit that led to the American nation. Applied Transcendentalism brings that spirit to a new level where it can again serve as a light to the world.

   At this time, Applied Transcendentalism is still in the developmental stage. It presently seeks specific areas and situations where it can be implemented and subsequently tested so that any necessary modifications and adjustments can be made.