The Theoevolutionary Church
Reflections On Theological Materialism and TheTheoevolutionary Church
Friday, June 2, 2017
Thursday, February 9, 2017
A rough idea of the structure of the Theoovolutionary Church (TC), which can be modified around the edges as reality discovers
Central Director: serves ten years.
Ministers: Twelve who work with and choose Central
Director, who can be removed with 3/4 vote to remove.
International Director
National Directors
Regional Directors
State Directors
City Directors
Local Directors (of local churches)
Church Members
Eventually Churches, Research
Institutes, Schools, etc. can be built incorporating more or less these three EC
symbols:
If theological materialism
and the TC Church must have symbols then the circle stands for the Primordial Material,
from which life springs, for all creation. The X or joined triangles
is the Spirit-Will-Within the Primordial Material which activates material life, but the X symbol also relates to the Twofold Path, the
symbolic Involutionary and real Evolutionary Path to Godhood. From
the circle and cross evolves life all the way to Godhood, which is an
ongoing evolution. Evolution is represented by the triangle pyramid,
and Godhood is represented by the square. The variety of Gods is
represented by the eight outside corners of the square and circle.
All of the symbol sections are twelve which is the number of
completion, which forms a whole, a harmonious unit, and corresponds
to plenitude, the completion and integrality of religion, philosophy,
science, cosmos....
Civilizing The Beast: Toward a new Mass of the Twofold Path
Civilizing The Beast: Toward a new Mass of the Twofold Path: If I say that theological materialism and the Twofold Path re-brand religion, to use the modern term, does that transformation retai...
The Inward Path of spiritualism is essentially the same wherever it originated and needs transforming not rejection
Which came first the Hindu Chakra Correspondence Chart or the Kabbalistic Tree of Life? The Tree of life may have come to the Jewish people via the Ancient Egyptians, but they might have gotten it via the Indian Vedas or pre-Vedas and the Chakras, which arrived at the beginning of the Egyptian dynasties as a result of invasions from Eurasia. That at least is the hypothesis.
The point here is that like all
Traditionalism this is only defining the Inward Path of spiritualism
which is essentially the same wherever it originated. That is, it is
abstract definitions of physical experiences as a result of ascetic
discipline of the body to experience what was defined as the God or
Father Within, which were not considered a material or physical
experience but in reality are a material and physical
experience, and not immaterial.
This insight may at first seem to
reject Traditionalism but it does not have to if it sees these
ascetic experiences as preliminary, or as the first human inner
experiences and definitions (only) of God that then lead to seeing
the real Godhood which is reached through material and
supermaterial evolution. This explains the origin of the Twofold Path of
theological materialism
and the coming Evolutionary Church....Long-lasting civilizations need
to be grounded in religion but seem doomed without this supermaterial
transformation.
Wednesday, September 28, 2016
Introduction: Theological Materialism and Philosophical Naturalism Basics
Theological materialism is more or less placed in the worldview of “philosophical naturalism,” with the difference being that philosophical naturalism is generally irreligious, and theological materialism is religious in seeing Godhood as the goal of evolution, first mirrored in the Father-Within of traditional religion.
In a sense it is true that all science
is explained by physics and philosophical naturalism, but unsaid of
course by scientists is that God or Godhood can also be defined by
physics and philosophical naturalism. Causality is part of science,
but causality is also part of religion, in that physical events have
prior causes that can be explained by the same thing in religion or
science. An organism obeys the laws of physics. Life,
consciousnesses, motivations, etc. can be explained both
scientifically and religiously as caused by the same activation by
the material/supermaterial Spirit-Will-To-Godhood within life.
Science needs to discover this sacred activation and then religion
can join science or science can join religion.
Like philosophical naturalism,
theological materialism holds that there is nothing but natural
elements, including consciousness and the mind, but
unlike philosophical naturalism, theological materialism
holds that the activating Spirit-Will and Godhood consist of a
supermaterialism not yet defined by the natural sciences.
This means that nature encompasses the
activity of the Spirit-Will and Godhood, as well as everything that
exists in space and time, and all of this consists of natural
elements, including ideas and mathematics---and they all operate by
the laws of physics, discovered and yet to be discovered. Godhood is
itself in nature, at the zenith of nature. Godhood is therefore not
immaterial but is supermaterial.
This transformation comes not as some
modern physicists have attempted to save religion by turning the
quantum world into the spiritual world, but by the opposite, by
seeing the spiritual world as the supermaterial world. One day a new
theory will reveal the deeper material reality behind the subatomic
world. Quantum mechanics is a form of materialism yet to be defined.
Some form of matter is all, even beneath energy and the quantum
world. Perhaps this relationship of small to big can be better
explained as some electric force working within materialism.
The Revealed Religions center on an
Inward God not an Outward God. The Inward God is the mirror image of
the Outward God (opposite Plato) which can exist as a supreme
supermaterial living object, evolved to in nature. Both Paths are
contained within the Twofold
Path of the Evolutionary Christian Church (ECC). The Spirit-Will
and Godhood are not immaterial entities, as they are in Aristotle,
Aquinas and even Darwin.
Some may be surprised to find that this
worldview does not disqualify theological materialism and the ECC as
being naturalistic. Theological materialism affirms religion as well
as science. The philosophy of naturalism is necessary for both
religion and science, even if science has yet to accept the
supermaterialism of the Spirit-Will and Godhood.
Human nature has the capacity to
perceive some of reality but we will need to evolve much higher to
perceive all of reality. Mental properties are derived from
non-mental properties, which evolved into mental properties. We will
need to evolve higher intelligence and higher consciousness to
perceive more of reality.
The cosmos is arranged so as to be able
to evolve Gods who must evolve in the natural world, beginning with
Primal Matter, from inorganic and natural causes. But those natural
causes include the activating Spirit-Will, which ever seeks eternal
representation, or Godhood, with many starts and stops and backward
goings along the way, shaped by outside selection and natural
evolution.
Evolution is a natural fact but this
does not preclude Gods in the universe or in a multiverse. Evolution
by natural selection eventually creates Gods, Godhood emerges from
evolution, activated by the Spirit-Within, yet shaped by outside
selection and evolution.
Mind concepts exist as computational
constructions in the brain and are not independent of the brain. The
mind is the brain, as naturalism suggests, but the mind includes, at
its zenith, the Soul and the Spirit-Will, but these are supermaterial
and not immaterial. The Soul-Mind is where the mirror image of the
outside God exists, and the Spirit-Will activates Soul, mind and body
as its vehicle to evolve to Godhood. The Spirit-Will carries on
through or within material reproduction, propagation, selection and
outside evolution, potentially all the way to Godhood, which is its
sacred goal of life.
Reason and empiricism are most useful
in discovering truths about the world, but information from the
Soul-Mind and Spirit-Will, and intellectual intuition, also can be
added to the truths found through reason and empiricism. We can
intellectually intuit the activating forces within the life we are
living, and we do that the way the artist uses intuition as the
medium of knowledge, or the way the religious seer uses intellectual
intuition as the criterion for awareness of reality, goodness, truth
and beauty. This is the way the activating Spirit-Will is seen or
understood. After this aesthetic and religious intuitive medium we
can apply the more humanly restricted forms of empirical knowledge.
The post-moderns have trapped
themselves in Kant's blockade of human knowledge, which has caused
them to embrace nihilism as truth. The intellectual intuition
affirmed here allows us to break out of the Great
Spiritual Blockade so that we may continue, consciously this
time, evolving materially and supermaterially toward Godhood. This
leads to the foundational values and morals of our lives... This
helps explain the aesthetics of how we know.
Humans evolved as social animals, and
culture and civilization were evolved as a means to enhance and
advance humans. But beneath survival and reproduction is the
religious goal of evolving to Godhood, therefore culture and
civilization need to take religious values into account, especially
the sacred goal of Godhood.
We do affirm the Age
of Enlightenment because we affirm philosophical naturalism and
materialism. But theological materialism sees the material world
evolving to supermaterial Godhood, which most materialists would
reject. Modern physics has found that matter is energy, but energy
can be supermaterial, therefore materialism as a philosophy remains
religiously valid.
The ECC (the Evolutionary Christian
Church) which I have been planning seems to have one foot in
“analytic
philosophy” and the other in religion rather than in
"Continental
philosophy.” But these distinctions seem to be better
understood as philosophy either affirming naturalism or not, as Brian
Leiter pointed out.
Theological materialism is an
expression of religion in a naturalistic structure, whereas,
as Wiki suggests, Marxism
is an expression of communist idealism within a naturalistic
structure, and Randian
Objectivism
is an expression of capitalist idealism and individualism (contrary
to group selection) in a naturalistic structure. Other naturalists
are secular humanists and moral relativists.
We assume, with science, that new
phenomenon discovered will obey the laws of physics, and we assume
that Godhood has a natural explanation. Nevertheless, human knowledge
is restricted to human capabilities, and as we evolve higher
intelligence and higher consciousness we should discover new natural
explanations beyond present human understanding. It will be difficult
to “measure” the properties of Godhood until we have evolved to
Godhood.
The abstractions of physics and
religion only mirror real objects and cannot fully estimate the truth
and experience of the object itself. Some religions and sciences
consist solely of abstractions and definitions with no real objects
involved, making an idol of abstractions.
When we see two objects with our senses
we may not see all aspects of the objects because we are constrained
by the abilities of our senses. We see the object different than a
frog or an eagle, but we still see the object with our particular
senses, as they do. Only later do humans compare, integrate or
segregate what we have seen with conceptions and memories in our
minds. But our mind's concepts go back to the original object we saw
with our senses, or should. We too often escape in our minds and we
think of the concepts in our minds as more real than the object we
saw with our senses---intellectuals are prone to this. Intellectual's
are best when grounded in the reality of real objects, and not merely
in the conceptions in their minds.
The real object is more important than the definition of the object, and this realism actually reverses many religious and philosophical views of reality, which worship concepts and sacred words and consider concepts and words as real and real material objects as unreal. Spiritualism comes from considering material objects as unreal and unreal concepts as real. Materialism comes from considering real living objects as real. Supermaterialism, as seen in theological materialism, describes material evolution evolving to supermaterial Godhood. To attain Godhood we must evolve along with the laws of real nature. This can bring science and materialism legitimately back to religion. What has come before in religion and philosophy can be retained but considered incomplete glimpses-experiences of real Godhood.
The basic epistemology of theological materialism is the following:
The real object is more important than the definition of the object, and this realism actually reverses many religious and philosophical views of reality, which worship concepts and sacred words and consider concepts and words as real and real material objects as unreal. Spiritualism comes from considering material objects as unreal and unreal concepts as real. Materialism comes from considering real living objects as real. Supermaterialism, as seen in theological materialism, describes material evolution evolving to supermaterial Godhood. To attain Godhood we must evolve along with the laws of real nature. This can bring science and materialism legitimately back to religion. What has come before in religion and philosophy can be retained but considered incomplete glimpses-experiences of real Godhood.
The basic epistemology of theological materialism is the following:
A---The world of objects is actually
out there and real.
B---Our minds developed physiologically
to perceive the real world, instigated by the need to survive and
reproduce successfully.
C---People, animals, different life
forms, perceive the real world at different levels in their varied
minds. Even hallucinations can be seen as another, incomplete, way of
perceiving the world.
D---As we evolve higher consciousness
and higher intelligence we perceive the real world better and better
with more accuracy.
E---At the level of Godhood, which is
reached through material and supermaterial evolution in the natural
world, life will evolve the highest level of perceiving the real
world, and the highest level of the truth.
F---This suggests that idealism not
based in real material objects evolved to in the natural world, and
relativistic postmodern mere definitions, need to change, or fade
away.
Words
and numbers operate as symbols. All of the world can be seen as
symbols of words and numbers. There are
things in the cosmos that we don't know yet and so we may not as yet
have attached words or numbers to them. Like numbers, words have
“hidden” meanings. But living things are not words or numbers,
things are things, objects are objects only represented by words and
numbers.
The
problem is that we soon start to make sense of the world only
through words and numbers, and this is where we can move away
from life and reality. If we are not careful, because words and
number can be seductive, words and number can seem better to us than
living things, or things experienced. This understanding of the world
only through words and numbers can be like a musical drug.
Words
and numbers can symbolize things which do not exist or exist only in
words and numbers in our minds. This can be a fun game and does
little harm as long as it is known only as a game. Problems come when
fantasy words and numbers are worshiped.
So as
not to undervalue words and numbers, it it possible for us to think
of things by way of words and numbers that are at first known only in
words and numbers and later known as real actual things. Theoretical
physics has occasionally done this, or in ancient times the
Pythagorean numbers representing actual or projected musical
harmonies in the world. The problem here is not that words and
numbers can predict future real things, the problem comes in
worshiping the words and numbers without the reality of the thing
itself.
This
is the state of much of religion and philosophy (especially the more
esoteric versions) which often represent only words and
numbers, however sacred, or worship things that are only fantasy
words and numbers rather than real things. Life is undervalued
this way.
When
Godhood is understood as a living object, or objects, living and
continually evolving in this world, and reached through
material and supermaterial evolution, this allows us to become Gods
through evolution, so then we cannot and will not worship words or
numbers alone as God.
This
evolutionary Godhood is at the present time thought and known mainly
in words and numbers but later must be seen and experienced as the
zenith of the evolution of real living things. The tragic mistake of
worshiping only words or numbers that define Godhood will not be made
in this philosophy of theological materialism, because real concrete
life needs to be guided in this world as best we can, through
science, religion, and culture in general, toward evolving to real
Godhood.
The
older traditional words and numbers alone defining God need not be
rejected, they can be seen as numbers, words, and symbolic
experiences within the Inward Path which now are known as real living
objects that we evolve to become in the Outward Path. So conservatism
in this transformation can prevail.
In theological
materialism there is the real world of becoming and the same
secondary world which attempts to define a world of non-becoming, or
being, with principles, equations and sacred words. This secondary
world of definitions is what has been called “being.” It has been
wrongly considered (or trans-valued) as the real world, and the real
world has been considered unreal. The principles defining life do not
come first, actual forms of life come first. Principles, although
important, are vastly secondary. We do not need to distinguish a
world of being from a world of becoming.
There are not “two natures” of
metaphysics, there is one physical order which includes the higher
evolved super-physical order. The split between the material and the
spiritual, between Samsara and nirvana, Heaven and earth, Yin and
Yang, does not exist. The material in reality defines the spiritual.
For example, the experience of nirvana of Buddha, and the experience
of heaven or the Father Within of Christ, were just that, a peak
experience in the physical mind (or the higher Mind-Soul) after much
ascetic discipline in blocking or overcoming material desires. We can
conservatively retain the preliminary Inward Path experience of the
God Within, but it needs to be transformed in the Outward
Path of material evolution to real Godhood.
The physical world and the world that
defines the physical world are not opposing worlds, they are the same
world. It is possible to have, or be, a material object without
defining the object, or without finding a principle which defines the
object, but defining the object can help to better understand the
object, providing the definitions are mainly accurate or real.
Godhood is not a principle. Godhood is a material object or objects
at the supermaterial zenith of material evolution. And evolution
continues endlessly with starts and stops along the way. There is no
first beginning and no final ending, but this cannot yet be proved
scientifically, religiously or philosophically any more than a final
ending or first beginning can be proved. At this point in our
evolution intellectual intuition lets us see that there is no ending
and no beginning.
Priests, philosophers, intellectuals,
and to a lesser degree scientists, have put up a Great
Spiritual Blockade against evolving in the material world to
supermaterial Godhood, which must be unblocked if we are ever to
revive the Western (and Eastern) world, or if we are ever to reach
Godhood.
The naturalist “hypothetico-deductive"
method is an important way to find truths, but the religious Inward
Path to the Soul and Spirit-Will and intellectual intuition are also
ways to find truths. Both methods are applied in ECC. This
presupposes that the mind can do more than process data.
Most likely there is other life in the
cosmos, even if life is rare within the vastness of the cosmos. I
assume that life in other worlds is activated by the same Spirit-Will
to evolve to Godhood. Some life would be higher evolved toward
Godhood than other life. Time and life need to be associated with
nature and the cosmos, which is defined in billions of years.
Those who argue that evolved structures
are too complex to have evolved will surely be skeptical of a higher
evolved Godhood. But when the activation of the Spirit-Will, with the
goal of Godhood, is taken into account, then a form of teleology
and guided or activated evolution can be added to the shaping of
evolution and natural selection, combining naturalism with design.
The Spirit-Will is almost immortal, I
say “almost” because it is virtually a “self-moved mover.”
Both the Spirit-Will and the Soul are material and require survival
and reproduction to live on in succeeding generations.
If the activating Spirit-Will controls
the material body well it may guide material life in evolving toward
its destination of supermaterial Godhood, if not, both the
Spirit-Will and the Soul may die. Life must interact with the natural
forces of evolution, even with devolution and death, while it is
seeking its sacred evolutionary goal. Our mission is to aid life in
evolving toward Godhood.
The Soul is material, existing in the
conscious mind, not unlike Plato's idea of the non-material Soul as
the totality of the inner being. The Soul, or the highest
consciousness, is applied in deeply apprehending religion or art.
Unlike Plato's view, and the Hindu view, the Soul is not a
non-material Idea or Form, it is the zenith of material
consciousness, which can be applied to experiencing the God or Father
Within, as well as the highest Beauty in religion and art, if the
apprehender follows ascetic discipline, such as blocking material
desires in the Inward Path. The Soul can apprehend the Spirit-Will at
the zenith of the Soul, that is, at the zenith of human
consciousness.
This seems to indicate that the
activating Spirit-Will somehow has some sort of recollection or
knowledge of Godhood. This is related to Beauty defined as the zenith
of evolution, or Godhood---the Spirit-Will and the Soul see Beauty
and Godhood as the highest consciousness.
Religion, philosophy, art, science, culture, politics, are superficial without including the sacred evolution of life toward Godhood.
In the Twofold
Path, the Outward Path of the Spirit-Will is how life can reach
its destination of supermaterial Godhood, which was first seen or
experienced in the Inward Path, as the God or Father Within, at the
highest consciousness of the Soul in traditional religions. Now this
is transformed in the Outward Path of material evolution, as
described in theological
materialism.
Can the dynamics of evolution and
natural selection be replicated in voluntarily
improving the biological and intellectual standards of the human
species (eugenics)? Not exactly, so far, but the dynamics of natural
evolution could be followed generally, if we can more accurately
define the dynamics.
The artificial intelligence pushed by
the trans-humanists seems to be grounded in the belief that natural
evolution is entirely random, accidental, for them the evolution of
human beings has little or no real direction or purpose other than
successful survival and reproduction, if they even admit that.
Improving human beings biologically and intellectually is also deeply
politically
incorrect which blocks such talk and makes the advance of
non-human intelligence easier to promote.
The key here for me is that while
evolution can be random, it is not entirely random or accidental.
Life has been evolving toward increasing consciousness, intelligence,
beauty, complexity, and toward the social altruism of
group-selection,
or goodness, and even evolving toward power. Few people ask the
question why are we driven toward success in survival and
reproduction? (Francis
Heylighen has been one of the few modern scientists to examine
purpose in evolution.)
Just as the pleasure or happiness
derived from eating food is driven by the deeper requirements
of successful survival, the drive to survival and reproductive
success is driven by the deeper need of evolving toward Godhood as
the zenith of success and purpose in evolution (so contrary to many
philosophers happiness is a secondary goal). Naturalism in evolution
can therefore include the activation toward higher evolution.
Can perfection be reached? No, just as
perfection in evolution is never final, at least not until Godhood is
attained, and even then evolution continues endlessly with no ending
and no beginning.
The evolution toward Godhood this way
includes religion. We need more than science, we need a religious
philosophy that sublimates science, as theological materialism does.
Raymond
Cattell made a brilliant attempt at including religion in
science, but he rejected traditional religion, whereas theological
materialism retains but transforms traditional religion in the
Twofold
Path. Teilhard de Chardin also
tried to include evolution in religion but evolution for him moved
toward a completely non-material God, which is the antithesis of
material evolution. It seems to me that even wave/particle quantum
change, which some have claimed to be spiritual, is like water
changing to ice and then back again to water---it is somehow a
material change, and not a non-material dynamic.
Life has been evolving outwardly toward
the Godhood first seen inwardly, and our sacred mission is to help it
along the way.
Biological, historical, and
metaphysical law need not be antagonistic. Life can be defined not
merely as living biology but as living biology evolving toward
Godhood.
Political principles can be established
that honor both religion and evolutionary standards. The particular
or historical need not contrast with the metaphysical, both can be
synthesized in theological
materialism.
The metaphysical world is an
approximation of the phenomenal world, not the other way around. The
fatal argument for conservatism is to argue against evolutionary
circumstances which in reality take us to real Godhood.
Humans find themselves with the
establishments they have developed, but also, more fundamentally,
from the execution of biological evolution, where the patterns of
evolution seek survival and reproductive success in various cultures.
But far more than that, life seeks to
evolve to Godhood, the God first seen or experienced and then
symbolized in the Inward Paths of traditional religion, which can be
retained but transformed.
It is from this deep conservative
perspective that the ethnopluralism
hypothesis grows, which can be conservatively accommodated by the
constitutional principle of the separation of powers and states,
where the primary unit of group-selection and all ethnic preferences
can be harmonized, including both the laws of nature and religion in
political philosophy.
Perhaps the war between Russell Kirk
(paleoconservative), Leo Strauss (neoconservative), and Edward Wilson
(sociobiologist) can end?
“Freedom” has been vital in the
West but it has also been seriously misunderstood in regard to real
human nature. The Enlightenment, which our Founders were fond of,
concentrated on individual freedom or liberty. And the ancient
Greeks, who our Founders were also fond of, sought to constrain vice
and folly with virtues which were not always connected to real human
nature.
The deepest and real constraints on
human nature come from the “constraints” of biology. There is a
strong biological component to basic human nature which is mainly
denied in the modern world, but was also denied in the ancient world.
Freedom without external constraints does not change the internal
constraints of human nature and biology, even in the free West.
Real human nature is not evil. Human
beings are “constrained” by a biologically determined human
nature which includes being kin-centered, gender defined, age-graded,
heterosexual marriage-making, hierarchical, ethnocentric, even
xenophobic, and religious-making, among other things, with
group-selection as the primary unit of selection. These are
traditional values. Modern liberalism has needed authoritarianism and
coercion to implement the increasing number of “rights” which go
against real human nature.
Freedom and virtue have to relate to
the biological direction of evolving life, which becomes more of an
affirmation than a free choice. Individuals are not really free to do
anything they want, even before constraints are put on them by social
institutions. Civilized laws need to harmonize with or affirm real
human nature, not impede human nature---impeding human nature does
not work well in any case.
Even rational judgment which the Greeks
liked so much cannot really move beyond the constraints of human
nature, although it has often been tried. The highest point of
ourselves is not “reason” but is the material/supermaterial
Spirit-Will within life, which activates life to evolve toward
Godhood, and reason may or may not understand this teleological
direction or end-goal.
It is through such sciences as
sociobiology more than through moral reasoning that we can understand
whatever freedom we actually have, which means an understanding of
the choices we may have within the constraints of determinism.
Freedom and virtue relate to understanding the choices we may have
within the constraints of determinism. When we have “self control”
what are we really controlling? We don't govern the passions so much
as we affirm determined elements of human nature, which really can't
be escaped, and why would we want to escape them?
Politics can pay attention not only to
freedom within determinism but to the direction of freedom, which is
also largely determined. This brings religion forward as a foundation
for politics, because the end of politics is conditioned by the goals
of evolving life, which is Godhood.
And this is how ethnopluralism
enters the philosophy of theological
materialism, as the best way to reach the goals of both politics
and religion, while living in a crowded world of competing ethnic
cultures, who are basically governed by a human nature designed for
survival and reproductive success, but more deeply seeking success in
evolving toward Godhood.
Leo Strauss and others were wrong to
think that Christianity and philosophy are antagonist when both have
the same Gnostic and abstract non-material view of truth and God.
Both believed that the highest truth and God are fundamentally beyond
the natural world, something better or higher than the sinful
material world. That is, Plato and the religious philosophers agree
that the non-material is superior to the material.
Theological Materialism does not make that tragic mistake. Truth and Godhood are seen as material and supermaterial. Material life evolves in the material world to Godhood. The real “sin,” or evolutionary mistake, is failing to evolve toward Godhood in the material world. The real, living, material object comes before the abstract, non-material, definition of the living object.
We can give credit to religion and
philosophy for finding the God or Father Within, or truth, but this
ascetic Inward Path was a symbolic experience needing to be
reinterpreted and expanded to recognition of the Outward
Path of material evolution to real supermaterial Godhood. This
offers not only a settlement between religion and philosophy but a
synthesis between science, religion and political philosophy.
Without a material biological
foundation defining human nature in religion, philosophy and
political culture, we have developed radical ideas about how free we
actually are, which has led to hedonism and ultimately to nihilism.
The highest virtues, values, and truths have been thought largely
unconnected to biological life which led to unrealistic accounts of
human freedom and goals.
It is biology that rightly defines
human nature as universal. Human nature universally includes being
kin-centered, gender defined, age-grading, heterosexual
marriage-making, hierarchical, ethnocentric, even xenophobic, and
religious-making, among other things, with group-selection as the
primary unit of selection. We are only as free as human nature allows
us to be free. Religion, philosophy and political culture have feared
real human nature, and tried, unsuccessfully, to curb it.
Real altruism, concern and sacrifice
for others, derives not from the idea that the individual is
sovereign but from the success of group-selection. Within
groups selfish individuals beat altruistic individuals, but groups of
altruists beat groups of selfish individuals. The pull of theses two
things is central to the social success of human beings but also to
the problems of
human nature.
It
is more difficult to attain the Christian and Greek ideas of freedom
by way of morally curbing human nature than it is to affirm real
human nature and real human passions, which naturally leads to
group-selection, and altruism, not individual hedonism, mainly
because the group has always been more successful than the individual
alone. Ethnopluralism
this way becomes the way to synthesize universal human nature and
human culture.
Freedom not only needs a moral foundation, as the Greeks
and Christians believed, freedom needs a biological foundation, which
then can lead to a realistic religious and political foundation. This
means not coercion into one authoritarian state but separate powers
and states designed for distinct ethnic cultures, harmonizing not
only with real universal human nature, but with the real evolution of
material life to Godhood.
This new/old religious philosophy boldly says that
Godhood manifests its qualities of beauty, truth and goodness not
through an existing God beyond the material world, but as a Godhood
which we evolve toward becoming in the material or supermaterial
world. The old idea of God, which was seen or experienced inwardly by
ascetics, is retained but transformed. This is how religion can be
saved for the future---it has been dying at least since the
Enlightenment.
The big change comes in uniting the old
false divisions between the material and spiritual, which has existed
since even before the Judaic-Christian tradition, for example, in
ancient Asia, Scandinavia, and in native America. There has existed a
Great
Spiritual Blockade in religion, and in philosophy, against
our evolution toward real Godhood in the material world. There is no
dualism between the spiritual and material, there is only the
material and supermaterial. This can actually unite science and
religion.
Godhood is not the geometry of the
Greeks or the metaphysical complications of the Middle Ages, which
were locked in an inward God thought to not be of the natural world.
Godhood is a living object, or objects---or can be---at the highest
levels of material evolution.
This religious philosophy stays within
nature and remains in nature when it defines Godhood as evolved to in
the material/supermaterial world, it does not have to escape nature
when defining Godhood or the highest truths. Whatever end-times
eschatology there is remains within the possibilities of natural
evolution.
This religious philosophy does not
point toward a God
independent from space or time, which is thought
impossible, and does not consider the material world to be a
limitation on attaining Godhood, other than the natural limitations
of nature, or our own ignorance, which can be remedied by further
evolution.
This religious
philosophy is conservative not merely a radical change, it
retains the old religion but transforms it.
Godhood is an “embodied act,” to
use the term Mark Mitchell used to describe art, (Modern Age, Summer
2016). Godhood requires evolution in space and time. All is material
or supermaterial. It has been a great mystically, theological, and
philosophical mistake to think that Godhood is without material
embodiment as a non-material spiritual idea.
This is a view of God that even
evolutionary theologians like Teilhard de Chardin and Sri Aurobindo
have missed. They see God, as usual, as a non-material, spiritual,
un-embodied consciousness to which man's consciousness is
supposed to evolve to and “fuse" with, creating a sort
of glorious, non-material, chimera. The “noosphere”is this sort
of non-embodied consciousness.
Contrary to Teilhard and Aurobindo, and
the whole history of the mystics, evolution does not evolve to a
non-evolutionary world of non-material consciousness. A non-material
spiritual God is no God at all, it is nothingness, it is death, which
oddly is the way some mystics describe God.
Godhood does not 'transcend” the
world any more than beauty transcends the world. Godhood and the
highest beauty are realized at the zenith of this world's evolution.
Something does not come from nothing,
and this knowledge contradicts the concept of the Logos which
requires the belief that there is a beginning and an end, where God
is found. But there is no beginning and no end, there is only ongoing
evolution reaching toward higher levels of Godhood, with only
occasional cosmic or local starts and stops. We don't meet with and
fuse with a creator, we become Godhood.
We do not return to origins, which
would mean a return to the primordial conditions at the lower points
of evolution. Theologians and artists do not need to try to return to
origins, they need to affirm the evolution to Godhood. This is the
only permanent tradition.
“Freedom” can be seen as the
freedom to enhance evolution. Freedom cannot be unhooked from
materiality and evolution. Why would we want to do so? How could we
hate what we are as material beings enough to make our highest ideal,
our God, non-materially and reached by blocking all material desires?
Godhood is not beyond the material world, Godhood is the
supermaterial zenith of the material world.
In theological
materialism when we can grasp the direction of evolution toward
Godhood we can grasp what to do with our cultural, political, and
religious lives, and perhaps actually save the world.
Kenneth Lloyd Anderson 2016
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