Affirming A Neolithic Ethos With Conservatism In The New Age
The problem with the Industrial Age, which more or less followed the Paleolithic and Neolithic Ages, is that it was not Conservative, it did not substantially bring forward the permanent things evolved or revealed from the former ages. For example, in the mechanistic age, rural life, ethnic and cultural connections and religion were gradually undermined and replaced by mechanistic materialistic thinking, leading to a world which, among other negatives, has been depleting and destroying the material world.
The Theoeolutionary Church (TC) does not advocate merely “going back” to the permanent things lost from the Neolithic or Paleolithic Ages, we advocate “going forward” while re including the lost permanent elements into the modern scientific age, as good Conservatism must do.
We part company with the New Age, which could perhaps agree with this assessment so far, when they say that spiritual education should merely “go back” to the perennial philosophy while essentially rejecting the scientific age; going back this way departs from the Conservative dynamic of “bringing forward” the permanent things. We seek to bring forward the perennial philosophy to join with evolutionary philosophy. The Inward God seen in perennial philosophy is attained through the Outward God of Evolutionary Philosophy. The Material evolves to the Spiritual.
We do not see a reconciliation of all religions merely based on their shared perennial philosophy, as the New Age tends to advocate, this eliminates all the advances, changes and variations of evolution. We do not see this kind of “going back” as desirable, realistic, or Conservative. The addition of the Evolutionary Outward Path of TC brings religions together, which synthesizes variations and differences with the perennial Involutionary Inward Path. We all seek to evolve to Godhood and the Church is there to help guide all of us.
Those who advocate the perennial philosophy in the New Age usually do so with the idea that divisions between religions and people must be overcome and that competition is evil, since all religions are talking about the same perennial God. TC agrees that the involutionary insights of the Revealed Religions reveal basically the same God, but we must not try to eliminate natural evolution, we must conservatively bring natural evolution forward into the new age with the sacred realization that we evolve in nature to the God we have seen in all Revealed Religions. The religion of the Theoeolutionary Church civilizes and refines competition, civilizing the beast, making available Wilsonian Sociobiology and Cattellian Beyondist knowledge regarding evolution, in our universal quest to evolve to Godhood, for all people and all localities.
When E. F. Schumacher called for a new technology that would create an “intermediate technology,” building upon localism, with respect for local arts and crafts, local agriculture and small industry, the term “new technology” must be emphasized. This is not really “going back,” this is not a new Ludditism, this is bringing positive elements of past ages into the technology and philosophy of the modern age. Science can actually introduce improvements in neolithic localism, e.g. new forms of solar, wind, water and other energy sources, which can work well in small decentralized localities, which do not require huge and damaging industrial energy institutions.
Classical Federalism, and perhaps Subsidiarity and Distributism work in harmony with TC, which means that the original Constitution of the United States can be reaffirmed. Recently Pope Benedict has spoken well of the Constitution of the United States, perhaps for some of the reasons just mentioned.
When the material world is seen as rising naturally into the spiritual world through evolution then both the material and the spiritual are integrated into a whole. The beauty of TC, if we may say so, is that it brings together materialistic and spiritual philosophy without suppressing either side. Our reforming synthesis suggests that the Theoeolutionary Church has the potential to bring about a sacred renaissance of art, culture, science and religion.
The problem with the Industrial Age, which more or less followed the Paleolithic and Neolithic Ages, is that it was not Conservative, it did not substantially bring forward the permanent things evolved or revealed from the former ages. For example, in the mechanistic age, rural life, ethnic and cultural connections and religion were gradually undermined and replaced by mechanistic materialistic thinking, leading to a world which, among other negatives, has been depleting and destroying the material world.
The Theoeolutionary Church (TC) does not advocate merely “going back” to the permanent things lost from the Neolithic or Paleolithic Ages, we advocate “going forward” while re including the lost permanent elements into the modern scientific age, as good Conservatism must do.
We part company with the New Age, which could perhaps agree with this assessment so far, when they say that spiritual education should merely “go back” to the perennial philosophy while essentially rejecting the scientific age; going back this way departs from the Conservative dynamic of “bringing forward” the permanent things. We seek to bring forward the perennial philosophy to join with evolutionary philosophy. The Inward God seen in perennial philosophy is attained through the Outward God of Evolutionary Philosophy. The Material evolves to the Spiritual.
We do not see a reconciliation of all religions merely based on their shared perennial philosophy, as the New Age tends to advocate, this eliminates all the advances, changes and variations of evolution. We do not see this kind of “going back” as desirable, realistic, or Conservative. The addition of the Evolutionary Outward Path of TC brings religions together, which synthesizes variations and differences with the perennial Involutionary Inward Path. We all seek to evolve to Godhood and the Church is there to help guide all of us.
Those who advocate the perennial philosophy in the New Age usually do so with the idea that divisions between religions and people must be overcome and that competition is evil, since all religions are talking about the same perennial God. TC agrees that the involutionary insights of the Revealed Religions reveal basically the same God, but we must not try to eliminate natural evolution, we must conservatively bring natural evolution forward into the new age with the sacred realization that we evolve in nature to the God we have seen in all Revealed Religions. The religion of the Theoeolutionary Church civilizes and refines competition, civilizing the beast, making available Wilsonian Sociobiology and Cattellian Beyondist knowledge regarding evolution, in our universal quest to evolve to Godhood, for all people and all localities.
When E. F. Schumacher called for a new technology that would create an “intermediate technology,” building upon localism, with respect for local arts and crafts, local agriculture and small industry, the term “new technology” must be emphasized. This is not really “going back,” this is not a new Ludditism, this is bringing positive elements of past ages into the technology and philosophy of the modern age. Science can actually introduce improvements in neolithic localism, e.g. new forms of solar, wind, water and other energy sources, which can work well in small decentralized localities, which do not require huge and damaging industrial energy institutions.
Classical Federalism, and perhaps Subsidiarity and Distributism work in harmony with TC, which means that the original Constitution of the United States can be reaffirmed. Recently Pope Benedict has spoken well of the Constitution of the United States, perhaps for some of the reasons just mentioned.
When the material world is seen as rising naturally into the spiritual world through evolution then both the material and the spiritual are integrated into a whole. The beauty of TC, if we may say so, is that it brings together materialistic and spiritual philosophy without suppressing either side. Our reforming synthesis suggests that the Theoeolutionary Church has the potential to bring about a sacred renaissance of art, culture, science and religion.
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