What Is The Transcendent?

The Transcendent claims some otherworldly status to significant portions of the human species. Something of a sense of the beyond the external, trans-external. By external, I would merely posit the evident, as in the evidence given by the senses to primitive peoples; the evidence of the sciences provided in centuries prior in its clunky manifestations; and, the modern sciences with more robust methodologies or operations, and sensory-enhancing tools, to come to ideas about the world.

In all, this “external” means an external to the cogito of the individual; the most essential part of the person as the core of the soul, as such, eventuating as in an evolved armature, material framework, for its potential to manifest outwards. 

The soul, as the cogito, is the true internal, natural self, as in the knowingness of the self and the existing self: knowing that you know, and knowing that you exist as a being in the world. There is a fundamental distinction between these two while part of the unicity of reality, its unique unitary property. 

When speaking of the Transcendent, two ideas come to the fore of the conversation. One of these is in the formulation of the transcendent beyond the previously defined external. Another aspect is the formulation of the transcendent as an extended external, as part and parcel of the external given before.

In the former, a sense of the ways in which the internal self connects to the external in an ordinary sense, as in the five senses. While, at the same time, a sort of extension into a transcendent realm with hidden powers, marvels, and beings.

Yet, quite necessarily, these are unnecessary constructs. The Transcendent, in this former sense, represents something of the mind, as, when tested in a modern stringent scientific sense, something outside of the bounds of the reasons given the normal externally.

In the latter, somehow, the external becomes something of the superphysical. In that, there is some beyond the world evident to the senses, even accessible to the experience of the senses in principle because of the nature of the “transcendent.”

The “latter” can tend to come with definitions of the supermaterial powers of individuals. In the light of these reflections of the Transcendent, one can find philosophical notions of a transcendent being, while, at other times, a process of a superphysical reality connecting all as a medium by which supernatural powers are claimed. 

Whether the sense of some far beyond “being,” or a literal transcendent being, or human beings with supernormal capacities bleeding into the supernatural, the prime focus should be on two things. One, that which is self-evident; two, that which is evident.

To the self-evident, human beings exist to themselves individually, as beings who know that they exist and know that they know. There is a knowledge of self-existence and a recursive knowingness, as in knowing that one has the capacity to know without or with regard to having knowledge in the first place.

Beyond these, the probabilistic become the centerpiece, as in knowledge of Existence amounts to a statistical affair past the sole cogito. Which is to say, the senses as an extension into the natural world of the cogito, itself. 

To speak of the Transcendent beyond these domains outside of mathematical principles or established scientific truths, one is in the position of a person explaining the dimensionality of something in mind rather than in the world, where those lines in the mind do not have an independent existence from the mind and, thus, exhibit no dimensionality and so comprise no space and no time as in the mind; whereas, that which exhibits an existence in this external existence from the cogito, generated independent of it, comprise true dimensionality, so finitude. 

These in mind dimensions, rather ‘dimensions,’ exhibit dimensionality and spatiality in mind, while, since of the mind, comprise no real space and so no real dimension, thusly exhibiting neither infinitude nor finitude of dimensionality, but only nothingness. 

While the Transcendent claims exhibit this in-mindedness, similarly, once removed from the canvas of the mind, they no longer exist, while forever exhibiting no properties as the dimensionality of mind exhibits neither finitude nor infinitude. 

In this manner, the Transcendent is neither finite nor infinite, but a word claimed for something in the trans-external, the extended external, or even of the mind, while simply and purely being of the mind and then derived as truly nothing.