Transcendentalism and Collective Intelligence

Carl H. Flygt

September 2006


The logic of the emotions is a transcendental logic, and the exercise of Collective Intelligence a transcendental exercise. Collective Intelligence is a product of universal and ideal desire, of the self-sentient impulses at the outermost periphery of the feeling life, the impulses for recognition and knowledge, for contact with reality and for a tangible unity of mind and body inside a radiant cosmic field. In occultism, these ideal impulses and desires are attributed to something called the astral body. What Collective Intelligence demonstrates is that this sort of emotion and desire can be satisfied, moment to moment, in the presence of other people, so long as these others possess some modicum of understanding of how astral laws work. To understand Collective Intelligence, it is necessary to apply logic to transcendental (astral) premises, and thus to begin with a will and an understanding that stand outside the sense world entirely, in a world we begin to see in our dreams, in moments of meditative vision or under the influence of powerful psychoactive substances like peyote or ayahuasca.


It is this will and this understanding descending out of supersensory dimensions which in all probability constitute our original, cosmic nature and which determine the possible range of our individual experience both during life and outside of it, in the super-terrestrial sojourn among the stars and planets, that must be marshaled in favor of Collective Intelligence. Collective Intelligence is a coordinated interaction, a simulacrum, an artificial world, an imaginative conversation between and among individual exemplars of this transcendental will and this transcendental understanding. As such, it represents an entirely new domain in nature, neither plant nor animal nor even merely human, but something transhuman, recognized and to an extent willed by human intelligence, but standing outside it, independent of it, autonomous and conforming to laws of its own. It is the function of Collective Intelligence for human beings as living, self-conscious entities, to produce, to settle and to populate this transcendental, astral domain.


Causality is the great principle of all change and development, of all process, creation and discovery. Individuals in conversation cause one another to change continually according to laws which will only be understood and described decisively under Collective Intelligence. The fundamental law of this change is the individual need for unity of the mind and the body, and all moments of real Collective Intelligence are exemplifications of that law. The living mind and body, moreover, are constituted by relationships among some rather subtle cosmic components working on some rather extended cosmic scales, and this extended subtlety, in all likelihood, is the real substrate of the emotional life. In reality, the emotions are a spectrum of cosmic glory and color, cast across gigantic distances, which readily collapse because of the universal solipsism of terrestrial conditions, into the degenerate forces we experience as joy, anger, sorrow, fear and depression. More likely than not, experience of these emotions is not possible under Collective Intelligence, which depends on a will and an understanding that prevents that collapse, and that exercises a logic in favor of a unity that obtains, from moment to moment, among all of the astral entities in their causal interactions within themselves and with one another.


Transcendentalism, in its classical philosophical formulation, asserts the power and authority of the mind in determining the character of experience and possible experience. In a fundamental sense, on the transcendentalist logic, experience is caused by supersensible elements in the mind brought to bear on a reality in itself unknowable except by those elements. All sentient beings, from earthworms to elephants, bring some disposition of such supersensible elements to bear on the objects which concern them – moisture, quality of nourishment, vibration, heat, extension in space to name a few. Those elements probably come out of the soul world itself, from the pre-terrestrial emotional experience (the astral experience) enjoyed by that species of animal, and determine what it is like for that particular creature to have experience of each of those objects. Clearly we can imagine that what it is like for an earthworm to experience moisture is quite different from what it is like for an elephant to experience it. Experience is given by the constitution of the organism experiencing objects, not by properties of the objects experienced.


Now it stands entirely to reason, even to the point of empirical verification, that if the supersensory constitution of an animal or human being is altered in some specific way, the character of the experience that animal or human being has of the world and its objects will likewise change in a specific way. This is what occurs, in all likelihood in the use of psychoactive substances, or in the sustained conditioning of meditative and spiritual practice. These substances and techniques represent a transcendental (emotional) intervention in consciousness and experience. Death in all likelihood also represents such an intervention, and so for that matter do the habits one acquires in adapting to life and living it, albeit on an extended and slowly changing time frame. In reality, the role played in life by transcendental dispositions and transcendental influences is all-pervading and of utmost importance, but somewhat problematic, before the advent of Collective Intelligence, to subject to scientific methods and critical consensus.


So Collective Intelligence represents a transcendental and even a scientific intervention in human consciousness, and because human consciousness has causal effects in the real world, Collective Intelligence represents a transcendental and even scientific intervention in the world itself. Human beings, moreover, are uniquely responsible for initiating and sustaining that intervention. The way the world is depends causally on us, as any observer of society and culture knows, but that effect need not be indirect or chaotic, as it must be if the terrestrial emotions are allowed to dominate the interaction. It can be direct, controlled and fundamentally unemotional. Collective Intelligence is a way to change the world with material focus and control because it is a way to change consciousness with that sort of focus and control, while satisfying the essential relationships behind the emotions.