Excellent. Well, I'm really glad you asked that because the word transcendence as it's come to be used in lots of different corners of social philosophy, stands for a sense of people being inspired by something greater than themselves. It doesn't necessarily have to include the supernatural, right or something otherworldly. So for example, scientists, even materialistic scientists are, are have a sense of serving something greater than themselves, because they're seeking truth, right. Truth that can improve the human condition and which has improved the human condition immensely, right. So so anything that. A way of understanding is that people have self interest. And then they also have a need as Maslow understood, of serving something greater than self interest. That is, if you pursue your self interest, you're ultimately going to realize that you can't fulfill your self interest, unless you begin to serve something greater than yourself, right. And then these things work together self interest and greater than self interest. So greater than self interest is after something that is transcendent, right, something that is that is bigger. And so this word transcendence comes as an umbrella term, which can define any kind of goal that people have. And it's possible to have false transcendence, right, that the young Jihads that were recruited to ISIS had a sense of transcendence of the new caliphate. But that was obviously, you know, a ticket to their own destruction. So transcendence is politically very important. It's the basis of political will, it's the basis for social aspiration. And it can take long terms, right. But but one of the ways of refining and defining transcendence in positive terms that can improve things, is by making sure that that sense of transcendence is connected to a notion of virtue, and connects to a notion of value, like the primary value is of goodness, truth and beauty. Right. So if there's something greater than yourself, is inspiring you, you know the best way to tap into that upward current, you know, that form of energy, is to really appreciate that the intrinsic goodness, truth and beauty, which is contained into every authentic notion of that which is transcendent, right. So, looking at the history, we see how one of the political significance of transcendence in the great religious civilizations was, you know, God or the flow of the Tao or you know, the ancestors or, you know, whatever it was, that was the, the, you know, the venerated sacred in the great religious, tribal civilizations was the glue that held society together in many important ways. But, of course, that that sense of, while it was civilizing and socializing, it was also oppressive, right. By the time of the Enlightenment, it had, in a sense, achieved everything that it could possibly achieve within that value frame. And, the way forward was to break out of that. To break out of that oppressive communitarianism with an embrace of individualism, right liberal values, right, these these rights that we have, the sovereign space that we you know, we have the protection from the dictates of the collective, at least, you know, in a liberal society. That was an early form of transcendence for modernity that was powerful enough to animate, you know, Thomas Paine's Common Sense, right. That the, you know, the namesake of your podcast or your party is in a sense, you know, a channeling of a sense of transcendence. A new emergence of transcendence that animated, you know, early Americans to embrace a constitutional democracy. And, and of course, there's many forms of, or we could say, currents of transcendence within every one of these worldviews, but because modernity, you know, was tasked in history with pushing off against, you know, oppressive traditionalism, it was able to find transcendence in, you know, the American Dream, the sense of upward mobility, right? If everyone was living on $3 a day, all of a sudden, being able to live on $150 a day, you know, in modern terms, that was, indeed a transcendence. I mean, we can look down on that now, because we have all these, you know, we live in these middle class circumstances, and we have all those things. But if we lived in grinding poverty, and we were able to ascend to a middle class, you know, circumstance that would indeed be a very powerful form of physical transcendence. Now, we can build on that, that that can only go so far, right? You achieve, you know, comfort, you achieve status, you achieve progress, you know, in your upper mobility, you achieve the values that modernity defines as the good life. And you look around and say, Is this all there is? You know, I mean, for a long time, there was a truce, like I said, between traditional, the traditional religion, especially in America, the Judeo Christian heritage of the West, that that's supplied transcendence. So that many, you know, despite the, you know, atheistic materialism, as you mentioned, the majority of people who are in this modernist worldview, were not hardcore atheists. You know, maybe most of the intellectuals or the scientists, but the average person had some notion, whether it was a deistic notion, or a kind of a watered down Christian notion, some notion that there was more to life than things that were material. And so nevertheless, modernity is, you know, leaving behind the intense transcendence of traditionalism and, and finding new kinds of transcendence eventually exhausted itself. And it exhausts itself in history. And it exhausts itself itself in many of the people, in the individual lives of people who have, you know, embraced modernity, climbed the career ladder, and come to the point where they need something more. And so that's something more, that that finding a new kind of transcendence was what it animates every emerging worldview. And it certainly animated progressive post modernist, right. In the 60s, there were many propositions of transcendence that were on offer as part of that cultural agreement. And there were many factors of music, you know, psychedelic drugs, many things that broke the shell of the of the the trance of modernity, and help people see and reach for new kinds of transcendence and define themselves in new ways. And this is one of the most beautiful things about this emerging progressive worldview, right? Let me just say one more thing. And that is, from the beginning, one of the stronger currents of transcendence within this progressive worldview, as we're now calling it, was progressive spirituality, right? Or, you know what, what came to be known as New Age spirituality. Now nats That term has kind of fallen out of favor. But in the 90s, I was a enthusiastic proponent of New Age, culture, right? I started a business whose tagline was Cultural Artifacts of the Spiritual Renaissance, right here in Boulder. It really felt like there was this was an authentic spiritual Renaissance going on. And in the 90s, progressive spirituality lead the way in the progressive worldviews emergence, right? There were that that progressive spirituality was the biggest category of book sales, by far, dwarfing every other category of book. You know, 1000s of New Age, bookstores opened across the country. You know, Marianne Williamson, and Deepak Chopra, rose to national prominence. So progressive spirituality was a beautiful thing. And I was thoroughly committed to it throughout the 90s. And it was only towards the end of the 90s, when I began to become somewhat disillusioned with it, because it was failing to produce the kind of spiritual renaissance that I'd hoped for. You know, it became increasingly prone to magical thinking and intense commercialism. And that was what attracted me to this integral philosophy because it promised to eventually point to the kind of renaissance that I was hoping for and disappointed by you know, in the 90s. So let me just say one more thing about transcendence. So in progressive, to this progressive worldview, although there are many different ideologies within it, right environmentalism, feminism, anti racism, a progressive spirituality, these are all maybe not ideologies, but but but themes within the larger progressive worldview, which does cohere as a worldview despite these different, you know, elements of it. And begin in the the decade of the aughts. Progressive spirituality as a cultural movement between began to lose steam, it began to shrink as a market, it began to become less vibrant than it had been in the previous decade. And that's when many young progressives, especially millennials, they were not attracted to progressive spirituality. It didn't, it didn't deliver the kind of transcendence that their hearts were seeking for. And they began to find forms of progressive transcendence in other movements. You know, in environmentalism and feminism. And now over the past few years, in, you know, anti racist ideology, or however you want to define that. The movement for racial equality, very important, very beautiful in many ways, but also, of course, you know, disruptive and revolutionary and radical in ways that are not helping its political prospects. So that is, there's been a gusher of transcendence. You know, we're in 2020, right after George Floyd's murder, and that's beautiful in many ways, but there's also ways in which it's unconstrained by some of these other very important notions of transcendence. And ultimately, you know, is is, it is ripe for the emergence of a new kind of transcendence which this next worldview, this this integral, or or, or developmental worldview offers. And that is this transcendence of understanding that we can actually heal the wounds of history, we can, we can find a non coercive and gentle way of persuading people to increase the scope of what they're able to value, right? That cultural evolution itself aligns our endeavors to make the world a better place with the trajectory of evolution in the universe that's been going on for 13 billion years. So again, I can say a lot more about that. But that's a mouthful.