Wednesday, June 20, 2007

What Is Culture?

"What is culture? The word itself comes from “cultus” or cult and has intrinsic religious dimensions. Culture, strictly speaking, refers to all the aspects of daily life that bear the imprint of society’s religious center: tools, architecture, clothing, as well as art, literature, and music. From this perspective, culture refers to the sanctification of daily life.”

Arthur Verluis
The American Conservative
June 4, 2007

So, what we have now is anticulture.

Tuesday, June 19, 2007

The Natural Reason To Affirm the Theoevolutionary Church Over Scientific Beyondism

Animals didn’t evolve new genes to control the growth of hands and feet, our amphibian ancestors adapted the genes that their ancestors used to develop fins, i.e., the Hox family of control genes in land animals.

The Theoevolutionary Church adapts Evolution to traditional Christinaity rather than attempting to create a new scientific religion, such as Beyondism..

We are also in this way affirming the natural, Conservative, way of change. Culture follows biology in this way of adapting. Which religion will be quicker for the people to accept? Beyondism does good science, but which best holds on to past traditions?

Thursday, June 14, 2007

Inward and Outward Evolution

Our spirituality contains both organic instinct and religious reality. Evolutionary goals dwell within the Spirit-Will Spirit has great knowledge of God, who lives beyond the Soul and the Spirit. This dynamic works upon the psyche of man.

The indwelling Will to God, in a sense, negotiates with the outward world of natural selection in our evolution to God. The direction of the path of evolution depends upon outward conditions as well as the inward Will to God.

We are only recently beginning to see how we might consciously effect formerly unconscious evolution. This is not a negative development for religion, it is a positive development in our understanding of the path to God.

The point here is that we do not think of religion as being “reduced” to organic instinct; which religionist's claim is done in psychology (e.g. Jungian). The Spirit dwells within organic life yet also connects in its will to Godhood with outward Godhood, in both its Immanence and Transcendence.

The other extreme of seeing little or no connection between spirituality and the material world, which some Traditionalists fall prey to, creates a split consciousness, which can also be resolved in the theology of the Theoevolutionary Church. (See an excellent essay related to this: “Jungian Psychology and Christian Spirituality,” by Robert M. Doran, S.J.)

The “Self” of Jung is not called the self in Christian Tradition, the “still point” is the region where knowledge of God dwells within our being within the Soul. Here we can know the Spirit, at the zenith of the Soul which has been given to us.

But this “still point” of the Soul is within the mind, and here the Jungians and Christians take sides, Jungians with nature, Christians with spirit.

The Theoevolutionary Church resolves and integrates nature and religion in declaring that both organic instinct and spirituality dwells in the activating Spirit.

Where the religionists tend to think that spirit and matter, good and evil, can be resolved only by faith in the incomprehensibility of God, the Theoevolutionary Church declares that spirit and matter are finally resolved when we evolve to Godhood.

Wednesday, June 13, 2007

The Still Point

Along with the established Christian symbol, the “Still Point” represents the point where the human Spirit and Holy Spirit of God meet, within man, and then expand out to God beyond man, beyond the Self.

This is thus not a closed mandala, which Jungians tend to prefer; we are not limited to the Self but to the outer dimensions of God.

Traditionalists do not, or can not, or will not reconcile or integrate good and evil, only the gift of God can help them to accept the incomprehensible, or can reconcile these dimensions. To them only conversion can reconcile good and evil, not evolution.

It is not faith alone, or conversion alone, or grace alone, that can reconcile "good and evil," or spirit and matter, important as they are, it is the evolution of the material to the spiritual, to Godhood, which will finally reconcile good and evil, spirit and matter.

Monday, June 11, 2007

Forms Of Reconciliation

The Theophysiology of the Theoevolutionary Church

Carl Jung wanted to reconcile “good” and “evil” in the same manner that one reconciles other opposites within the psyche, e.g. ego-unconscious, masculine-feminine, ego-self. That is, Jung located this reconciliation exclusively within the psyche.

Religious Jungians tend to consider the “opposites” of “spirit” and “matter” rather than “good” and “evil,” and they want to “resolve” this by being transformed by “God’s grace” in such a way that we choose the good rather than the evil, and also by transcending the Self.

The Theoevolutionary Church reconciles good and evil, spirit and matter, with the dynamic of evolution, which can transform matter into spirit, and defines the Soul within as that element of God and the activating Spirit which helps us see and define the God whom the Spirit seeks, by way of evolution of the body along with the Soul to Godhood.

“Good” is, among other things, this affirmation of evolution and life to Godhood; “evil” is, among other things, the denial and death of life and evolution. Matter is not “evil,” as the Gnostics would seem to have it, matter is the stuff out of which evolution takes place. Evil is the obstruction of matter in its potential evolution to Godhood.

Various sages and prophets have examined the depths within man and identified the Spirit or Soul within, with God. The Theoevolutionary Church adds or includes the dynamic of evolution along with the wisdom of the ancients concerning the soul, the body, and religion, thus various forms of deep reconciliation can take place.

The Theoevolutionary Church resolves into a deeper center for the psyche, and a totality, in the activating Spirit and in the God we evolve to, with a wholeness deeper than the psyche alone, and with a broader view of God’s purpose and grace.

Wednesday, June 06, 2007

Science and Traditionalism

The Theoevolutionary Church brings back the material world which had been undervalued or even exiled, e.g. Gnosticism, Traditionalism, and we join the material to the spiritual by way of evolution of the material to God, the same God we see and know inwardly in traditional religions.

This determines a wholeness that has been lacking in the split between religion and science. It will require courage on both sides to understand and include evolution and religion together as a religious whole---both have been at war with one another.

If the Traditionalists are against science and technology because it is abused and exploited by the modern world, yet if they approve of the creative spirit of innovation, as long as it maintains its spiritual and territorial quality, then they can harmonize with the Theoevolutionary Church, which views science and technology as helping us evolve to Godhood. We therefore approve of parts of the Enlightenment in this innovative spiritual sense, which Traditionalists do not do.

Tuesday, June 05, 2007

from “The Essence of Archaism" by Guillaume Faye

... as the philosopher Raymond Ruyer, detested by the left-bank
intelligentsia, foretold in his two important works, /Les nuisances
idéologiques/ and /Les cents prochains siècles/, once the historical
digression of the nineteenth and twentieth centuries has finally closed,
with egalitarianism's hallucinations having descended into catastrophe,
humanity will return to archaic values, that is, quite simply, to
biological and human (anthropological) values: distinctive sexual roles;
the transmission of ethnic and popular traditions; spirituality and
sacerdotal organization; visible and supervisory social hierarchies; the
worship of ancestors; initiatory rites and tests; the reconstruction of
organic communities that extend from the individual family unit to the
overarching national community of the people; the deindividualization of
marriage to involve the community as much as the couple; the end of the
confusion of eroticism and conjugality; the prestige of the warrior
caste; social inequality, not implicit, which is unjust and frustrating,
as in today's egalitarian utopias, but explicit and ideologically
justifiable; a proportioned balance of duties and rights; a rigorous
justice whose dictates are applied strictly to acts and not to
individual men, which will encourage a sense of responsibility in the
latter; a definition of the people and of any constituted social body as
a diachronic community of shared destiny, not as a synchronic mass of
individual atoms, etc....

Obviously, contemporary ideology, hegemonic today but not for much
longer, regards these values as diabolical, much as a mad paranoiac
might see the features of a demon in the psychiatrist trying to cure
him. In reality, they are the values of justice. True to human nature
from time immemorial, these archaic values reject the Enlightenment
error of the emancipation of the individual, which has only ended in the
isolation of this individual and in social barbarism. These archaic
values are /just/, in the Ancient Greek sense of the term, because they
take man for what he is, a /zoon politicon/ ("a social and organic
animal integrated into a communatarian city-state"), and not for what he
is not, an isolated and asexual atom fitted out with universal but
imprescriptible pseudo-rights.

In practical terms, archaism's anti-individualist values permit
self-realization, active solidarity and social peace, unlike
egalitarianism's pseudo-emancipating individualism, which ends in the
law of the jungle.

See full essay here: The Essence of Archaism by Guillaume Faye

Monday, June 04, 2007

Reconciliation Of Opposites

A central goal of the Evolutionary Christian Church is the reconciliation of the so-called opposites of the immanent understanding of God (eg. Carl Jung) with the transcendent understanding of God (the Traditional Church.) Science and religion can join in this reconciliation.

Our quest is to recover the God within, i.e. the Soul (called the Self in psychology) and reconcile the Soul with the God without, the God of the Spirit i.e. the God of the kosmos, who we can bio-spiritually evolve to. We also seek to establish a connection between our individual ego and the Soul, defining the Soul within as the secondary center of our being, and the God without as the primary center of our being.

This can define a wholeness worthy of our past and future.