Selfish Enlightenment

The Soul-Within Experiencing The Spirit

I must say, directly, how selfish, hedonistic and narcissistic is the Inward Path when it is pursued alone without the Outward Path. The goal of the Inward Traditions is to experience the Divine Within, which is precisely where the narcissism exists. This is not God, this is the Soul-Within experiencing the Spirit.

The words used to describe this enlightenment, such as “lasting happiness,” the “timeless now,” etc. describe a human experience of bliss, but it all stops there, like a heroin injection completed. Zen Master Jun Po Denis Kelly, who has experienced both psychedelic and meditation states of enlightenment, says “the states were identical, but one is biochemically induced and the other is discipline induced through holding the mind still.” (EnlightenNext Sept/Nov 2009)

Union with the Soul within seeing the Spirit is simply not God, and it is a great spiritual and mystic error to claim it is, which has led to the Great Spiritual Blockade against evolving to Godhood. We cannot stop at the bliss of this kind of enlightenment, it is a great spiritual trap. God can be reached only by evolving beyond the human species and beyond the experience of the union of the Soul and Spirit, we must evolve materially and biospiritually all the way to Godhood.

The New Religious Synthesis of the Theoevolutionary Church

We have seen that the old religious stories that tried to integrate science into religion—most recently with “evolutionary spirituality”-- virtually did not synthesize sociobiology or natural evolution and left an immense gap. Political correctness no doubt had to do with this immense gap, since the findings of sociobiology affirmed traits about human nature that modern liberalism found politically incorrect. Evolutionary spirituality could claim political correctness by limiting evolution to the development of human consciousness without having to enter into the “dangerous” category of biological evolution beyond the human.

The Theoevolutionary Church opens up religion to real, biological evolution, and real, advanced consciousness, beyond the human to the superman, and beyond to Godhood. This is the religious story that can fully engage science, real science, and fully engage evolution, real evolution, without hiding from evolution. We evolve biologically and then biospiritually to Godhood, and consciousness evolves as biology evolves. The limited view of Godhood promulgated by evolutionary spirituality has created a Great Spiritual Blockade against the real world, and a block against evolving to the Real Supreme Object God.

God Unseperated

Only God, the Real, knows the Real, and only God, the Truth, knows the Truth. This knowledge exists in the Mind of God, and defines God, but Truth alone is not God. God is a Supreme Body containing the Truth.

Some Traditions have separated God into Truth (the Father), the Son, and the Holy Spirit. Some have defined the Truth of the Father as free of the Body and as the Highest God. But God's Mind is not the whole of God any more than man's mind is the whole of man.

When it is seen that material evolution is not evil, and indeed, that evolution leads to Godhood, then the Great Spiritual Blockade of the body and of material evolution can be unblocked.

Truth and the Real need to take their place in the unseparated Mind of the Supreme Object God. And the way to reach God, Truth and the Real is through evolution. The Virtues of the evolutionary Christian Church can help lead the way.

Deglobalization

“...trends are fast outpacing both ideologues and critics of neoliberal globalization, and developments thought impossible a few years ago are gaining steam. "The integration of the world economy is in retreat on almost every front," writes the Economist. While the magazine says that corporations continue to believe in the efficiency of global supply chains, "like any chain, these are only as strong as their weakest link. A danger point will come if firms decide that this way of organizing production has had its day..." from "The Virtues of Deglobalization" by Walden Bello (Essay here)

Religion, The Supremely Evolved Animal, And Nietzsche

Nietzsche developed the animality of the human being in philosophy (see this book). But in replacing God, Nietzsche advanced things only as far as the Superman. This was not far enough.

Theological materialism takes Nietzsche's biological base leading to his superman, and expands this to Godhood, thereby exhuming religion after Nietzsche tried to kill it. In defining God as the Supremely Evolved Object, or dare we say, the Supreme Evolved Animal whom we evolve to become, we bring God back. This means the animal, instincts, indeed, material life, are no longer evil, especially when material life evolves to the Highest Being: Godhood.

We see Nietzsche's “will to power” as a new but still partial understanding of the Spirit-Will-To Godhood, which we deepen and broaden, so in this sense Nietzsche, inadvertently, brought us a deeper definition of the Spirit, which needs to be included in Traditional Religion, which we do.

When Traditional Religion is seen as the Involutionary Inward Path and combined with the Evolutionary Outward Path, then there was no need to radically extirpate Traditional Religion as Nietzsche tried to do. Religion discovered the Soul within, and at least partially discovered the Spirit-Will, and this was the older beginning knowledge of God, which we can honor in Revitalized Conservatism, as long we include the vital, sacred, Evolutionary Upward Path of Ordered Evolution material to Godhood.

The error of ignoring either material nature or metaphysics

The Evolutionary Church (ECC) seeks to bring material nature into metaphysical knowledge as something sacred and not profane. This is a transmutation of “Traditionalism” which separates metaphysical knowledge from “profane” nature. This path is made possible because we evolve in nature to Godhood.

Bringing nature into metaphysics allows the inclusion of modern knowledge, which has been more or less rejected by Traditionalism. When Traditional metaphysics ignores as profane anything related to nature it is doing the same thing in reverse that modern knowledge does in ignoring anything to do with metaphysics. Both close their minds to the other.

The Tantric notion, pointed out by Evola, which says that one cannot adore a god without “becoming” a god is, in the East, meant as an Involutionary Path only, to show that “action” is needed to reach the God Within and not to reach merely theoretical contemplation, but this is not to be seen as natural, evolutionary, material, outward action.

ECC transmutes this “becoming a god” to the Evolutionary Outward Path of material evolution to Godhood, thus we give to Nature, sacred, metaphysical knowledge.

Spirit Is Not An Evolian Tiger

Response to Tantra

The “union” of Soul (Shiva in Tantra) and Spirit (Shakti in Tantra) is one of the things that we are after. In a sense, the Soul is passive, the Spirit is active. The Spirit wants to activate the Soul (the Soul is the Zenith of the Body) to evolve to Godhood.

The Body must work within nature, within the evolution of nature, within the natural selection of nature. The Soul, therefore, rides the Spirit, but the Spirit is not like a Dionysian or Evolian tiger. It is the Will To Godhood; it has a goal.

The Evolutionary Christian Church (ECC) seeks to awaken the Spirit or the Will To Godhood within the human organism. This is not Kundalini Yoga, with its involutionary goal of awakening the “serpent power” within. Our goal is the goal of the Evolutionary Outward Path, to evolve to Godhood, guided by the Spirit, or the Will to Godhood.

Reproduction, not merely sex, is available as the path for us. Unlike the Tantra, we see more than “breathing and sex” as avenues of action. We seek more than contacting the Spirit Within to enlighten the individual. Individual enlightenment can be a selfish thing without seeing the goal of the Spirit, which is to evolve to Godhood. Ours is more than the involutionary goal of personal enlightenment, ours is the evolutionary goal of Godhood.

God does represent the unchanging dimension, but the Spirit is the energy and activating power behind phenomena.The Spirit issues from Primal Matter and then becomes the Kosmos of changing dimensions of energy. We do not want to make a cult of the Spirit as Shakti seems to be in Tantra.  The Spirit seeks Godhood, not itself.

The “liberation of action” mentioned in Tantra and by Evola, in the Yoga of Power, is not political revolution but is evolution, material evolution, which ends in evolving to Godhood. Action has been called a very Western ethos and thus ECC has been described as a “Western Yoga.” But the action we seek relates to Ordered Evolution, not revolution, guided best by Revitalized Conservatism, which best relates to human nature.

Evil in the world?

We take a page from St. Thomas but adapt it to evolution.

Regarding the reality of evil in the world, St. Thomas claims that it pertains to infinite goodness to allow evil so as to draw good forth from it. How so? We say we draw good forth through evolution, on the evolutionary path to Godhood.

The Eventual Political Consensus of Human Nature: Favoring Decentralization

We have a strong feeling that the philosophy of Leave-us-Alone federalism will gradually become a consensus, not only in the United States, but in the world. Why? Because it harmonizes with human nature. It's that simple. Human nature has strongly tended to be kin-centered, local-centered, pair bonding, hierarchical and even xenophobic, to name a few of the conservative elements inherent in human nature.

Now who fights against this constituency of human nature? Those who gain selfish advantage from a centralizing national or international regime, those who are not just socialists, communists, or fascists, but modern liberals, the products of modern liberal “education,” whose religion is totalitarian egalitarianism, controlled by a powerful elite. Large business corporations also use the government to gain personal advantage and wealth. These selfish marginal groups require centralizing government action to prevail.

So what is government good for? Michael Greve points out that for public purposes we need government for protection from force, fraud, and aggression, and to procure the things that deal with the common pool, such as roads and even the environment. But, unlike the economic libertarians, we affirm economic nationalism because it protects localism against the force, fraud and aggression of large corporations.

I think human nature will eventually win out over egalitarian uniformity, leading to the tolerance of a variety of less than perfect (in liberal eyes) states and localities. Localism is good not merely because big government does not work as well as the private world, and not merely because Leave-Us-Alone federalism more or less mimics free enterprise, localism is good mainly because the separating powers of federalism affirm human nature.

Comparing Tantra

The Theoevolutionary Church (TC) represents a new spiritual or religious or philosophical trend. We are a synthesis of the main currents of Traditional Religion, and an evolutionary extension or development or those currents. We do not reject ancient religion but we deny ritualism for ritualism's sake, as well as the narrow focus on the God Within, at the expense of the God Without.

Much as the Tantra did with Hinduism in the 5th century A.D., we will deny the exclusive concentration on the asceticism of tradition and affirm the path of evolutionary “action”; but we immediately caution an Ordered Evolution requiring a Revitalized Conservatism, and not revolution. We do not define "power" as "irrational" and Dionysian, we define power in the form of the Spirit as the Will to Godhood, with a Supreme Goal.

Unlike the Tantra, we are not only about the worship of the Inward Path, we do not concentrate merely on awakening the forces within the body. The Spirit Within seeks to activate the body to Godhood in the material world with the Evolutionary Outward Path. Tantra claims outward action, but, in fact, it does so to establish inward goals.

Ours is not the path of the Left Hand of active Tantrism, but the way of Twofold Path, the Inward and Outward Paths. I suppose we could adapt Tantric symbols to call the Path of Shakti the Path of the Spirit, and not call this the Left Hand Path, but call it the Right Hand Path. And we could conversely call the Left Hand Path the path of the Soul-Body of the Inward Path. But we may not want to confuse things with this adaptation.

In ECC the Spirit Within is the “Primordial Principle” which Shakti came to be known as, virtually losing her archaic maternal features. Shakti, according to Julius Evola, means “to be able to,” to “have the strength to act,” which essentially means “power”. We would translate this as the Will To Godhood, which defines the Spirit Within.

Contrary to Tantra and all the Involutionary Religions, which claim some sort of union between being (Shiva) and Shakti (power) in man only as the central goal, the Spirit (power or energy) does not unite with Being until Godhood is evolved to.

The union of Shiva and Shakti is, once again, an involutionary goal, as is the goal of traditional religions, whereas the goal of TC has both an involutionary and evolutionary goal, outside and beyond man, to evolve to Godhood.

Tantra is not really “black magic” outside of traditional circles, it is very much an involutionary discipline, like the others, but with perhaps less prudish methods.

(We will have more on this later)

A New Trade Agenda

..."Under the free trade system underdeveloped nations are encouraged to push down domestic wages for the sake of attracting foreign investment. Under a fair trade system only nations that encouraged higher wages would attract investment. Nations would be prompted to use the billions of dollars in foreign currency that they have collected in the past three decades to build up infrastructure and education systems which would make their workers competitive with the developed world, rather than using squalor and backwardness to their advantage while giving workers virtually nothing in return."

Essay here from "Economy In Crisis"

Contra the one-worlder “evolutionary spiritualists”

There is a popular bias in the “evolutionary spirituality” movement suggesting that because human life has been moving from small family units to empire, this should be defined as “evolutionary” and a good thing.

This plays into the one-world government movement, which has been attractive to fascists and communists, although the evolutionary spiritualists present a softer left-leaning face. But more to the point, there is sociobiological evidence that human evolution can stop or go backward when this kind of convergence takes place. And Realists have for some time shown that the world becomes more dangerous with concentrated power, and that a balance of powers in fact leads to a more peaceful world.

Evolution thrives on divergence more than convergence. It would be far more evolutionary, and historically realistic, to promote a world of thousands of independent states, perhaps respected as a federation of evolving small states, with independent evolving populations. Variety is essential if evolution, and life itself, is to continue.

The Theoevolutionary Church (TC), and Jungian Psychology

By Kenneth Lloyd Anderson

Part One

Individuation and Sacred Affirmation

The question is, how does Carl Jung define the instincts and the unconscious with which he wishes to balance the conscious mind?

Jung did not have the science of sociobiology (although he did have Darwin) to work with, which has related consciousness to instincts of survival and reproduction. That is, the conscious and the unconscious, as well as human behavior in general have been largely, although not solely, controlled by mostly unconscious instincts to be successful in survival and reproduction. Perhaps these instincts are not as atrophied as Jung considered them to be.

Let me begin by saying that The Theoevolutionary Church (TC), maintains that the central activation of the mostly unconscious instincts resides in the Spirit Within, which seeks to activate life to Godhood in evolution. It is this drive which the conscious mind needs to integrate and balance and apply to civilization. Enlightened consciousness is based in this realization of the Ideal of the Instincts, and in turn this gives unconscious instincts a sacred religious base, a base missing in both Traditional religion and psychoanalysis, which deny, block, or psychologize this ideal.

It is the Self in Jung that replaces God, even though Jung does seem to make nods in the direction of a transcendent Self. For Jung, the Self essentially remains in the human unconscious where supposedly psychoanalysis can root it out and bring it to consciousness by studying dreams, symbols, and so on.

This is a mostly worthy endeavor, but eventually the base of the activation of the unconscious needs to be understood to be the Will to Godhood of the Spirit, which helps activate both nature and nurture to evolve materially and spiritually to Godhood. This becomes far more than the balance sought of “individuation,” this becomes a Sacred Affirmation of the Ideal of the Instincts.


The Four Zeniths

In TC we say that the zenith of the body is the mind, the zenith of the mind is the soul, or self, the zenith of the soul is the spirit, and the zenith of the spirit is Godhood. Affirming the four zeniths brings psychobiological health, indeed, the need for spiritual meaning is in this way instinctive or innate.


Civilizing the Beast

The unconscious must not be reduced to being a barbarian. The instincts are not evil. Survival and reproduction are not evil, and the dynamics of evolution are not evil.

When the unconscious is understood as being activated by the Will to Godhood, or the Spirit, then the unconscious can be a source of revelation. But if the unconscious is reduced to Soul-Mind alone, the Self of Jung, then it is doubtful that this can be considered a source of the deepest revelation because this self is still human, all too human.

Too often the unconscious has been thought to be “pathological” because it can “bursts out” after being ignored and repressed. But we should not be too quick to define the actions of evolution as pathological.

The dark side (the unconscious) and the light side (consciousness) are not thought of as opposing one another in TC. The light side of Traditional Religion is represented by the Evolutionary Outward Path and the dark side, more or less represented by the Involutionary Inward Path. But this is a less than desired way of defining these things, because it is based in ancient antagonisms, gnostic antagonisms, between spirit and matter, with matter always being reduced to the dark side, even essentially defined as the “shadow” by Jung.

We use the term Civilizing the Beast in TC to mean bringing in from the cold the “beast” of material life, ending the exile of the beast caused by the Great Spiritual Blockade of material evolution to Godhood. This is one of our main responses to both revealed religion and psychoanalysis.

In Jung “good” and “evil” are relative to consciousness and not fixed or absolute, because good and evil are only within our consciousness. In psychoanalysis the unconscious can introduce a view that can unsettle religion and society. For example, if religion calls “good” a life devoid of sexuality, then the unconscious objects to this repression. But since we often cannot face the “evil” within ourselves, we “project” the evil onto something or someone else. Jung even defines war this way, as a consequence of people not able to face their own shadow side, and so they make the other side evil. The more repression of the shadow, the bigger potential explosion, such as war. I will have more on the subject of war later in this essay.

Jung preferred to channel the twin forces of good and evil into a cultural form, with a less one-sided view of religion, and with a more gnostic view that could encompass the dark as well as the light, a system that could encompass opposites. For example, Jung said, “Christianity split the Germanic Barbarian into an upper and lower half, and enabled him, by repressing the dark side to domesticate the brighter half and fit it for civilization. But the lower, darker half still awaits redemption and a second spell of domestication.”

This is precisely what TC offers. In TC the Inward and Outward Path harmonize material and spiritual evolution. The “evil” of material evolution is seen as not evil, but as the path to attain Godhood---the God first seen in the “good” Inward Path of Revealed Religion. When we speak of the Great Spiritual Blockade, we think we are more realistically addressing the problem Jung saw of blocking unconscious or instinctive forces. When we speak of The Ideal of the Instincts, this is the real inclusion required to end the repression of human nature and end our exile from nature and evolution.

When W. B. Yeats speaks in his poem “The Second Coming,” of the beast being born in Bethlehem and recognized as a co-equal, this is that same need to incorporate the dark side. We think TC can act as the “civilizing force” for the whole man, engaging both the instincts and consciousness in recognizing the true repression of the instincts. The instincts seek Godhood and consciousness needs to know this and help guide evolution in this great and sacred task.

We have been describing here some of the same goals that Jung had, but we have, if I dare say, a deeper project. We are not made whole---and mankind will not be made whole---merely by absorbing or harmonizing the human unconscious into human consciousness.

The Spirit Within the unconscious seeks to activate the instincts to evolve life to Godhood, and the unconscious, and even the Spirit, will not be made whole until Godhood is attained. God exists beyond the human unconscious, yet God is first seen in the human unconscious through the Soul, the zenith of the mind, or more rarely seen through the Spirit.

To be made whole, we require the true God of the Evolutionary Outward Path, the God first seen in the Involutionary Inward Path of Revealed Religions, and the God defined much later in the unconscious by Carl Jung.


The Shadow Behind the Shadow

Civilization is out of balance with itself, as Jung discerned. But it will not be balanced alone by incorporating the unconscious into consciousness. Deeper than the unconscious is the Will to Godhood of the Spirit, which activates both the unconscious and the conscious mind. This is the shadow behind the shadow. We will always be out of balance until we attain Godhood in evolution.

“Accepting our fate” means accepting the Ideal of the Instincts, which is our destiny of Godhood. This defines a positive theology.


On War

It is a very serious mistake to think that “projection,” or transferring unacceptable “evil” from one's own unconscious onto an enemy, alone leads to war and violence, and that the “cure” is to synthesize the evil shadow of ourselves into our own conscious minds. Evolution is competitive, and alas, competition can be deadly, but this will not cease by incorporating the unconscious.

Understanding evolution and the Will to Godhood behind life can lead to finding acceptable cultural structures which allow evolution and competition to take place. For example, various forms of federalism which promote variety, localism and independent states, might be such an evolutionary cultural structure.

Jungianism may relieve the human psyche by opening wider the unconscious, more so than an exclusively involutionary religion, but the Theoevolutionary Church includes the evolutionary drive, which drives the psyche itself.

Jung may be right in saying that Involutionary Christianity did not enough engage the darker side, but Jungianism did not engage evolution nearly enough. Jung may offer more than the “pleasing patina” which Jung defined as Christianity, but Jungianism is itself a veneer of the unconscious over the evolutionary dynamic.

Jung was pessimistic about psychic health originating from governments, or even from religions. He thought psychic health had to happen with individuals first. This seems true also of the traditional teaching of virtue to individuals first in religion, but this pessimism seems also to stem from virtually ignoring the powerful universal force of evolution, where individuals help groups survive, and group selection is a central dynamic in human life, however blocked and unconscious culturally it may be today. Sociobiology has shown that individualism, as well as Jung's ideal of “individuation,” need to be related to group dynamics and evolution if they are not to be thought of as selfish.


On Gender

We have to realize that the force and direction of the Spirit is greater than ourselves. We can perhaps agree with Jung's calling the soul the logos of animas, and calling the spirit the animus of eros, but we don't see these as gender specific. Both genders possess them.

In the Theoevolutionary Church , the Soul, or animas, defines the mind (logos), or more precisely, the Zenith of the Mind, and the Spirit is defined as the Zenith of the Soul, or the Will to Godhood, working through survival and reproduction (eros) and evolution, which applies to both genders.

When the Spirit is seen as more than eros, more than connectedness and love, and when the Spirit is seen as the Will to Godhood, then talk of gender seems to fade, as both genders seek the same Godhood.

Men may be inclined psychobiologically more to logos, and women more to eros, but it is the genders working together in a complementary fashion, toward integrating the Spirit into the Soul and the Will to Godhood into the Mind, which is the central psychological and biological integration needed for both genders. We would have to disagree with Jung in his suggestion that only men have animas (Souls) and only women animus (or Spirit). Both genders have soul and spirit.

Was Jung himself blocked a bit by limiting spirituality to the unconscious human mind, which might have led to his concentration on gender differences? When the Spirit is seen as the Will to Godhood in evolution, then gender, though important, is less centered upon in religion.

Sociobiology has validated many of Jung's gender differences, which had, until recently, suffered from deconstruction as being merely social constructions. The truth remains a balance between the forces of mind, body, gender, evolution and culture.


Evolutionary Therapy

The Priest's role in the Theoevolutionary Church (TC), is to understand the intentionality of the Spirit, which the person is often unable to clearly comprehend, whereas in Jungian psychology, the therapist's role is to represent the intentions of the psyche and to see or understand the “Self”. The Priest needs to take the side of the Spirit, whereas the psychoanalyst takes the side of the Unconscious.

In “Evolutionary Therapy,” the Priest would need to mediate a deal or balance between the Spirit and the soul which the parishioner can live with. “Befriending” the spirit may be a task which could involve political incorrect insights. Egotistical human life and modern values may seem limited in the face of the long evolution of the spirit to Godhood, beyond man, beyond superman, beyond angels and gods, all the way to Godhood.

When the spirit is blocked, It turns away from its central path. The Priests “art” in TC is to help “release” the spirit into the energy of the person and society, making the energy of the spirit available for the individual and for society---like the martial arts, we can learn to use or turn the powerful force of the spirit away from hurting ourselves into helping ourselves, and helping our societies evolve.

Meanwhile the soul, which is the Zenith of the Mind and the ego, must maintain its task to intelligently help guide or “ride the tiger” of the spirit, even as the Soul needs to stop blocking the spirit. This is the desired balance. We need to befriend, not only the unconscious, but the spirit which activates the unconscious, and we need to correctly define the spirit and its direction.

We are not merely looking for the opposite of the ego, the contrary elements of our psyche, because androgynous balance is not the goal. The great goal of the Spirit is the goal, which lies beyond us, beyond the human unconscious, at the Zenith of Evolution to Godhood. Whatever parts of our psyche seem opposed to the direction of the spirit need to be synthesized and balanced.



Part Two


A Biospiritual Form of Transcendence

Jung's “transcendent function” goes at least as deep as the “Self” within the human psyche. Some argue that Jung was also defining something beyond the human being and beyond the human psyche, but this does not seem likely. David Tacey ("How To Read Jung") believes Jung does not wish to imply that this is a metaphysical process, or is a spiritual transcendence. Jung sees this as a “natural biological process.” The creation of the third or “tertium” in Jung seems like a biological process.

In TC, Godhood is a biological form of transcendence which we often call biospiritual transcendence, to indicate the highest levels of evolution, which are, in this sense, spiritual or biospiritual.


Inflation of the Human

Using Jung's concept of “inflation” somewhat differently, there can be an inflation of the human, yet alone inflation of the ego, which seems to take place in Jungian therapy when elements of the unconscious are seen as only human forces. The Spirit Within activates us to evolve far beyond the human, far beyond the human unconscious, far beyond the incorporation of the human unconscious into consciousness.

Jung said, “A psychoneurosis must be understood, ultimately, as the suffering of a soul which has not discovered its meaning.” ("Psychotherapists or the Clergy") This is well said, but, we would use the word spirit rather than the word soul, which takes things out of the realm of the human psyche, the seed of the soul, and its potential inflation, and takes us into the realm of evolution, ultimately to Godhood.

The cause of suffering will probably not be cured by psychoanalysis because the human psyche and the human self is seeking something beyond itself, it is seeking to evolve to Godhood. There will, of course, be the suffering related to survival and reproduction in evolution, until Godhood is reached.

Knowing the goal of the spirit will certainly give meaning to a confused neurotic. Jung seems right in giving the patient their own psychic story, or myth (what Jung called a healthy fiction), especially since they seem to need it most in the second half of their lives. Jung thought no one could be healed without gaining a religious outlook. But Jung's medicine stopped at the human psyche, this is not a cosmic enough myth, which can inflate the human being.

Material causation goes much deeper than science now knows. We may one day understand the spirit and Godhood in physical or chemical terms, but for now we do not.

The mind is virtually reducible to the brain, which is where the soul lies, at the Zenith of the Mind. It is the spirit which lies at the Zenith of the Soul, and has transcendent properties, which go beyond the imminent or involutionary brain and soul. Yet even the spirit is inevitably bonded to the body and to matter, since the body is the vehicle of the spirit's evolution, and the only way the spirit will reach Godhood is through the evolution of the body activated by the spirit.

Establishment psychology seems to be a science, a “logos” without a soul or psyche, as Jung believed, but psychoanalysis seems to be a soul without a spirit.

Yet the logos is God to the Gnostics, which makes them, paradoxically, the progenitors of science. The Word, the Great Equation, is God to the Gnostics, which derived from Plato, Zoroastrianism, and the East.

Jung believed that the spiritual was real and natural (a deeper dimension of the real) yet he did not believe the logos was enough. Jung's spirituality was not discernible, necessarily, by reason or logic, yet it was real. This is confusing. How is the spiritual real, yet not discernible by logos? The answer is that what is defined as spiritual in Jung is really the logos, as it is defined in all the involutionary religions. It is an introverted, involutionary soul defined, an idea defined, and not really a biological process. Jung did affirm Gnosticism after all.


Spiritual Logos

In TC science becomes spiritual and the spiritual becomes science. The logos, then, moves into the camp of the spiritual since definition and equations and words can be defined as spiritual and of the mind only. In TC the Object not the definition of the object is all.

The spiritual joins the material in that the material evolves to Godhood and Godhood is the Zenith of biospiritual evolution. The spiritual is therefore real and the logos is unreal in TC, which transposes the traditional structure.

Symbols and archetypes are thus of the logos and not of the spirit, since they are symbols for a thing and not a thing in themselves. Jung seems confused in denying the logos and affirming the soul in analysis, since his soul is logos.

TC affirms the Supreme Object Godhood and not merely the logos or definition of God. And furthermore the Supreme Logos exists only in the mind of God, much like reason exists in the mind of man.

Our transvaluation or transposition says that science or logos defines the world and is therefore spiritual, and religion or the spiritual becomes the world and is therefore material.

When Jung seeks the spiritual in man, he is really moving away from the spiritual, and moving toward the logos of definition and symbol, thereby denying the spiritual as he seeks the logos.

The spirit is grounded in the material because it exists within the material, activating the material to evolve to Godhood. When we try to separate the material from the spiritual we create a false duality and concentrate instead on the logos of definition. This has set up the Great Spiritual Blockade.


We need to move back to the Object, and not the symbol of the Object.

Even the logos of definition is grounded in the mind within the body, as the spirit is grounded in the body of the soul. The mind or soul doesn't exist without the body, and the spirit cannot evolve without the body. This is not the Gnostic “entrapment” of the mind or spirit, this is material reality, the reality of the Object. There is no duality in this sense, which means the Jungians, Gnostics and their forefathers in Platonism, Zoroastrianism, Brahmanism, were more or less mistaken in seeing dualities. Martin Heidegger seems to have seen duality something like this.

In therapy Jung was worried about the ego appropriating things coming in from the unconscious and therefore Jung called for “expansion without inflation” of the ego. We see the best way to avoid the inflation of the ego is to avoid the inflation of the unconscious as well. The spirit is not complete in the human unconscious and seeks Godhood. What better way to avoid inflation of any kind, then to understand that we need to evolve far beyond the human species.


Spiritual Neurosis

A “psychoneurosis,” according to Jung, must ultimately be understood as “the suffering of the soul which has not discovered its meaning.” But it is the suffering not of the soul but the “suffering” of the spirit which we are concerned with. The spirit seeks to evolve beyond the unconscious, beyond the soul, beyond the psyche, all the way to Godhood. The spirit needs to direct unconscious material life to evolve this way. The Soul-Mind needs to discover its meaning in the evolution of the spirit. This defines the spiritual neurosis. Therefore, wholeness is more than “psychospiritual” wholeness.

We agree with Jung when Jung says that the spiritual is eminently “natural,” that it is not supernatural and that the spiritual is a deeper dimension of the real. But the deeper dimension of the natural and the real is Godhood, the Supreme Real Object which we must materially evolve to in the cosmos. Jung does not project the “real” to this destination.


Original Sin

We can somewhat agree with Jung's definition of original sin as alienation from the base of our nature, but we have severed more than our connections with the human unconscious. We have severed our connections with the evolving spirit, and this is the true “original sin”.

We need more than a “psychological enlightenment,” and this enlightenment is not beyond the categories of good and evil, as Jung implies. There is, in fact, an ethical code related to recovery of our alienation as defined by evolution. The basic code can tell us the “pattern” that takes evolution forward toward higher and higher consciousness, from the simple to the complex, and so on. It is the very difficult Beyondist task in the Order of the Outward Path to discern the evolutionary direction of the Spirit Within material life.

The new religioscience of the late Raymond Cattell's Beyondism sought to understand evolution and sociobiology so that human beings may evolve naturally out into the cosmos. We would continue this task, but unlike Cattell, we do continue to affirm and embrace the moral codes of “Traditional Religion” through the Involutionary Inward Path, which among other things, keeps the conservative order that is so important to continued evolution. Ordered Evolution is the balance we seek in our Revitalized Conservatism.


On “Remembering the Soul”

“Remembering the Soul” in Jung's Platonic reference makes one happy or “eudaimonic,” full of happiness, but therein lies the danger of what we have defined as The Great Spiritual Blockade. We stop and swim in eudaimonic bliss and forget or overlook the evolutionary direction of the Spirit and the Body. This has been the great error of Traditionalism.

Both Plato and Jung believed that this “remembering” was a central activity of the human soul. But we have called this a Great Spiritual Blockade which needs to be unblocked. It is not only the ego that opposes this remembering, it is the eudaimonic remembering itself that is the opponent of wholeness.

The ego may be a “good servant but lousy master” (Tacey) but the unconscious can also be a diminished master since the unconscious itself must learn to take direction from the Spirit or the Will to Godhood.

Ritual in TC, as in other religions, helps us get back in touch with the Will to Godhood, the flow of the Spirit, which is the central function of the ritual. Tacey points out that the word ritual comes from the Latin ritus, relating to flow and river.

Symbolic life according to Jung is initiated by spiritual life. The symbols point toward higher reality. Later in this essay we will define the ritual of the Mass of Joy.


The Alchemy of Evolution

The “holy marriage,” “the conjunctio,” the “chymical wedding” of alchemy is seen in ECC as the alchemy of evolution, leading to Godhood. Sacred Unions must be discovered in the alchemy of evolution to Godhood.

Sexuality not only symbolizes the search for the missing “other half,” it actually provides the Real conjunction of reproduction necessary to evolve to Godhood in the material world. Romance seeks the other half, the missing piece, which is why romance has often been a symbol for seeking Godhood.

The Spirit is “sick” when it does not feel connected to the Universal Spirit of the Cosmos, the “tree of life” in Hyperborean terms. The ego is often resistant to or ignorant of this connection.

The Spirit seeks more than to unite with the universal Spirit Within, the Spirit seeks to activate material life to evolve all the way to Godhood. Let us not stop the Spirit too soon, short of its goal.

It is the dams and walls set up against the Spirit, in the Great Spiritual Blockade, that we are concerned with, more so even than the walls blocking the conscious mind from the unconscious, which was the primary concern of Jung.

Nature is goal-directed toward evolution, and the unconscious is only a servant of this great goal, as the ego is the servant of the unconscious, or perhaps should be.


Biospiritual Health

It is our biospiritual health that we are concerned with, not merely our psychological health. We need to be in contact with more than unconscious human archetypes, we need to seek Godhood beyond the archetypes of the human species. Jung was concerned that religion damned up the unconscious, but we are concerned that the unconscious has damned up the Spirit, the Will to Godhood.

It is not only “psychic hygiene” we are concerned with but biospiritual hygiene. There has been no religious cosmology or cosmogony to affirm the forces of evolution which so essentially drive us. Contacting and including the unconscious is simply not enough.



Part Three

New Age

According to Jung, as religion and religious symbols have collapsed, we have opened the Pandora's box of the unconscious. And this process has increased since the time of Jung. New Age and neopagan organizations proliferate as the old religious symbols have declined.

The New Age has affirmed a so-called “evolutionary spirituality” which nevertheless defines only the evolution of human consciousness, not the evolution of the human species to super species and beyond to the gods---although it makes little fearful nods toward actual biological evolution. Therefore, in our opinion the New Age will not suffice in the search for religious symbols, just as Jungian psychology seeking to make a truce with the unconscious, was not enough.

The Spirit, the Will to Godhood, does not go away because we do not think about it, or know it. It is an instinctive force at the base of life, and TC is now paying attention to this primal force.

Religion, not psychology, is the “therapeutic system” we require, but we need a religion of biospirituality, and not one that denies even the validity or importance of the material world, as traditional religions essentially tend to do.

If we ignore the sacred symbol of evolution, it will not go away, it will break out in ways that seem uncivilized to us. Imperial racism is one example of this. We seek to “Civilize The Beast” of evolution with the religion of The Theoevolutionary Church (TC),. (“Civilizing The Beast” is our blog title, from Nietzsche, or Yeats?)

We do not wish to kill the 'beast' of evolution, as modern conscious life has tried to do, and thereby putting up a dam that will burst out occasionally in brutality. Evolution needs to be an ecumenical activity, and all people, all races, all states must be allowed to biospiritually evolve in what we call an Ordered Evolution, helped along with Revitalized Conservatism. This view finds imperial or colonial racism unacceptable.

We would not want Jungian psychology to become a therapeutic system which frees us from the necessity of dealing with the Spirit Within or the Will to Godhood and human evolution, by directing all our psychic energies into the human unconscious alone. We could tragically end the path of evolution to God if we are unable to unblock the forces that block evolution. We could even end human life itself.


Homo evolutus

The order of evolution has been unbalanced. Nietzsche wrote in “The Genealogy of Morals”: “All instincts that do not discharge themselves outwardly, turn inward—this is what I call the internalization of man: thus it was that man first developed what was later called his 'soul'.” It has been suggested that here might be one of the sources of Jung's (and Freud's) psychological dynamic.

While this may be true of the Soul, which is the Zenith of the Mind, it ignores the Spirit, which activates both mind and body from within, as the vital force in life and evolution. The spirit is not merely the product of outward life internalized, even if the soul may be. Nietzsche's Will to Power is more essentially, or more precisely the Will to Godhood, the Spirit in TC. Nietzsche's Will and Jung's unconscious need to be finer tuned to the dynamic of evolution to Godhood.

Jung said at one point, “the gods have become diseases,” but what he could have said was, in Jungianism the gods have become the human unconscious. We have been insisting here that the gods are real objects, biospiritual, beyond the human species, and beyond the human unconscious, and they can be evolved to.


The Cultural Slumber

We wish to awaken the Spirit, the Will to Godhood, from It's long cultural slumber, and not merely awaken the human unconscious. We are speaking of the source and activation behind the human unconscious. We understand that these are powerful forces and it should certainly be emphasized that the Spirit does not belong to one people or one state alone.

Ours is an ecumenical approach. All people, all states, need to be allowed to evolve in variety, to the gods, and ultimately to Godhood. This is the central mission of the Evolutionary Christian Church.

We think that the scientific, philosophical, political, and psychological cultures can become religious cultures, as these fields synthesize in the future. Material evolution needs to be seen as religious with a material-spiritual-numinous end.

Spiritual forces were relocated in the human unconscious with Carl Jung. They need to be relocated again in the Will to Godhood of the spirit in evolution.

Prophecy and the religion dynamic have been moved from priests to philosopher, to psychologist, to the artist. Prophecy needs to be brought back to the priests, where it began. Yet the patterns seen, the intuitive beauty of the cosmic “system” does seem to require the eye and imagination of the artist.

Jung thought we could not go back to the old religion, at least he could not go back, even to the great rituals of the Catholic Mass. The symbolism no longer worked for him, it did not express what he needed psychologically, and he did not, or could not found a new religion. So, basically, he went back to dreams, to the original Shamanic guide for man, back to the great primitive darkness.

We cannot agree with this solution to the loss of the old religion and the loss of the symbolic life. Revitalization, not revolution is the solution. For example, orthodox Judaism and the Kabbalah learned a great deal from the older religion of the Zoroastrians during Jewish captivity in Babylon, and the Zoroastrians learned a great deal from their cousin in Vedism, and Vedism seems to have been founded in the Hyperborean religion of an Arctic Homeland before the “cataclysm”. We would point out to the revolutionary minded that these great religions were overlaid, one upon the other, with changes that were adjustments to the conditions and new knowledge of the time, that is, they were philosophical, political, psychological and biological adjustments to the times. The old ways were retained, but revitalized.

TC is seeking to revitalize religion by bringing the old symbols in line with the modern world, and with knowledge of evolution, finding revitalized symbols.

Can we retain the “ecstasy” of being outside the human ego in religious ritual, which Jung believed was missing from modern, non-religious life? Ritual can supply this, but it needs to be ritual that modern men can believe in.

The ego and the unconscious are “trapped” in the body in present time. We need to untrap this entrapment through the use of new ritual, by contacting the Spirit, the Holy Spirit, which lives at the Zenith of the Soul, as the Soul lives at the Zenith of the Mind, and the Mind contains the ego. It is the Spirit that seeks Godhood, not the Soul or human mind which activates us to Godhood.

Ritualization of this great goal in TC symbolically represents the actual, real, spiritual-material goal of evolving to Godhood at the Zenith of Evolution where supreme life is the reward.


The Mass of Joy

This is the liturgy of joy, The Mass of Joy of the Evolutionary Outward Path in The Theoevolutionary Church (TC), The Traditional Mass of the Involutionary Inward Path, the Mass of Tradition, the Mass of Sacrifice, is retained as it is in Traditional Catholicism and other religions, and as it is in the Orthodox tradition---the Sacred Liturgy of the Mass of Joy is added in The Theoevolutionary Church.

This symbolically revitalizes the old symbols, newly expressing the needs of the ego, the needs of the Soul, and the needs of the Spirit to attain Godhood. The Liturgy of the Mass of Joy in the Outward Path, like the sacrificial Mass of the Inward Path, must contain poetry, passion, nature, love, survival, reproduction, music, and ritual escape from the daily entrapment of the ego and the soul, and it must give expression to the goal of the Spirit.

But the Mass of Joy does not merely provide escape from the ego and the soul, it revitalizes the activation of life, and centers on the great goal of evolution, which is to attain Godhood. This can even give ancient reference to Dionysian joy, but it is an ordered joy, in ordered evolution, not the old shamanic, frenzied, berserker, revolutionary form of evolution, it is evolution guided by the morals and ethics of traditional religion, retaining the same virtues and vices as Traditional Catholicism and other religions, while at the same time re-invigorated the virtues with the great virtue of the Outward Path, which is Evolution.

Human beings do need to spend time in ritual. Jung spoke about the indigenous people of Australia spending more than half their time in ritual ceremony. Compare that to the non-religious life of modern men. No wonder people seek Dionysian sensation in modern,secular life. Their egos and souls desperately need the sacred, and they do not often know it. To Jung, this defines “neurotic,” and we would agree. “The vacuum” created by the loss of ritual life is being replaced by pathology, disease and degeneration." (Tacey).


“When There Is No Vision, the People Perish” (Proverbs 29:18)

The “World Spirit” the Spiritus Mundi, the dreaming world, which Jung called the “Collective Unconscious” is not the same as the Holy Spirit seen in the Theoevolutionary Church. The World Spirit is the activation to Godhood within the cosmos, within life. The dreaming world of the collective unconscious is human all too human. Although other animals also dream, the collective unconscious exists within the Soul or within the Zenith of the Mind, and within the biological body. The Spirit is deeper, at the Zenith of the Soul, It is the Will to Godhood, which activates the collective unconscious and the body, and then life is shaped by evolution.


Redefining War

Earlier, we brought up the subject of war being the result of pent up unconscious forces from the loss of ritual religious ways to release these forces. Yet war was common among indigenous people who spent very much time in the ritual and transcendence of religion. This seems to somewhat contradict Jung's views on war as pent up unconscious forces.

The problem here comes from not fully recognizing the cosmic forces that move through us. Activating evolution is sought by the Spirit Within and evolution has, unfortunately, often involved war. This is an uncomfortable fact, even though during war, survival and reproduction are often side-stepped or halted.

Rituals of transcendence will not alone stop wars, as history and evolution have shown. The Spirit needs to be civilized. As mentioned earlier, we use the term Civilizing the Beast. Ordered Evolution is also the phrase we use. Ideally, all people need to be given the space and freedom to evolve. Ritual and religion can affirm this evolution to Godhood, and provide, not only an outlet, but a direction for the realized goal of Godhood.

We are “unitary” in seeing the Traditional Religions as deriving from the Involutionary Inward Path to the Soul Within, and we can be “universalist” in seeing the Evolutionary Outward Path as the path of all people, all races, all states, seeking to evolve to Godhood. This takes us into political philosophy, and the Revitalized Conservatism we affirm, which can lead to the Ordered Evolution of man beyond man to Godhood.

The advantage of TC is that is can affirm a return to literal thinking, even resembling the “fundamentalism” of the oldest religions, while at the same time embracing evolution and science. We do literally evolve to Godhood, the Supreme Object, not a symbol, not a logos only. This is virtually a literal interpretation of Godhood, and of course, and literal interpretations have been scorned by modern theologians.

This literal interpretation of evolving to Godhood does not contradict reason as much as scientific skeptics like to think it does. When the pattern of evolution is hypertrophied into end goals, it keeps one's feet on the ground. Metaphysical fact need not be metaphor or symbol here. Metaphysical fact is physical fact in the evolution to Godhood. A = A.

At the same time the Zenith of Evolution is enhanced by faith, symbols, imagination, ritual, and liturgy. The Spirit Within needs to be contacted. Its goals need to be experienced in ritual and symbol. This suggests the mystery and unknowable reality of religion and ritual that we psychologically crave, which transcends reason and affirms “intellectual intuition” or supra-rational thinking.

Has the guiding light of revelation deserted us, as Jung believed? The Theoevolutionary Church, believes that revelation is still possible. Dreams may be a substitute for revelation, but they are not enough. Jung seems to have personally believed that dreams and intuition were all that we have left, since the old religions could not be believed in, and so Jung returned to the original primitive guidance of man through dreams. We think that more than this is not only necessary, but possible.

We do not think we have to settle for a return to an earlier age, for example, to primitive times of dreams, as the only method of revelation. Science has given us the marvelous tool of evolution, which we believe is ultimately a very powerful and sacred religious tool.

We can even keep the glorious churches and the great religious works, which the movement of psychology and the modern world have virtually relegated to the trash. But we need to invigorate Tradition with the sacred knowledge that the God seen from within of tradition is the God reached through material evolution. The Soul of the Inward Path is vast, but the Spirit of the Outward Path is vaster.

The Post-Modern condition of brokenness, discord, perspectivism and relativity was the result mainly of the destruction of the religious path. We think that religion can be put back together again, but we will need a new coat and new hat, designed by evolution and science, and perhaps a new heart.


End

(This essay began as a short review of David Tacey's "How To Read Jung," but then it expanded.)

Purpose or Purposeless?

Force, energy, or instinct are wrongly interpreted as “purposeless” in most religions, and intellect or consciousness is supposed to direct chaotic instincts, like riding a horse.

This perspective brings us away from life, from the material world, which is viewed beneath the sophistry of much of spiritualism as purposeless and inferior. “The Real” in most religions is beyond intellect and beyond the material world, and this has created what we call The Great Spiritual Blockade against life itself.

The problem can be understood with the knowledge that force, energy or instinct do have a purpose, a sacred purpose directed toward evolving to Godhood. Material life is the vehicle for the force of the Spirit to activate material life to Godhood. The mind, or at least the Soul, which is the Zenith of the Mind, can learn to assist the Spirit or force in Its goal of Godhood.

The Conservative Pace Toward Federalism

Why does the far Right and the far Left jump first to advocating revolutionary force or violence? This seems like arrested development, or a problem of impulse control. People are conservative. Human nature is conservative. It is as simple as that.

We don't need revolution to advance Federalism, for example, Michael Greve suggests that Congress need not affirmatively abolish federal entitlements. It need merely fall down on the job of creating them. The Supreme Court simply does not need to cooperate with Congressional desires for big national government.

Eventually we need to create Constitutional limits to Federal power, or rather we need to reaffirm the original Constitution. We are too big, and we need to empower, or re-empower the regions and states with great independence and variety. The fact is that the Constitution's structure and text is Federalist. But, “eventually,” is the key word here. It can't be done overnight.

Every advance toward independence can lead to further advances. Slow change, incremental change, may not seem like much, but these changes can lead to Constitutional constraints. This is better than advocating revolution, looking for one big solution, or doing nothing.

Greve reminds us of the pull of the two poles, one toward federalism, the other toward centralizing, which continues. Tocqueville warned us about the centralizing tendencies of democracies, but people are actually becoming increasingly discontented about lobby-ridden government, and this can be a basis for revival. In some areas, e.g. civil rights and federal entitlement programs, the revival has been under way with Supreme Court constraints. New liberal Justices, however, may try to reverse this revival.

Greve thinks that Federalism's future hangs on cooperation between the Supreme Court and political constituencies. The Supreme Court can be constrained by the political environment, and the Leave-Us-Alone constituencies, mentioned in an earlier post, seem to be the only existing force for Federalism.

Unlike Greve, I argue that Federalism's chief virtue is evolutionary, having citizen choice, state independence, and competition, relate directly to Ordered Evolution. Federalism constrains big national government, stops monopolistic movements and gives autonomy to the people and the states. Most importantly, Federalism can allow the Ordered Evolution confirmed by nature, which is affirmed in the Theoevolutionary Church. Without evolution, we cannot reach Godhood, the goal of nature. How about that for Federalist incentive?

The bottom line, the foundation, the historical base of culture is religion, which has always provided direction for human behavior. Therefore, along with reviving Federalism, establishing the virtues of the Theoevolutionary Church is our first concern.

The Spirit As A Benevolent Activator

The Spirit Within knows its goal, and it activates the body to evolve to Godhood. The Spirit is a benevolent activator, and so the evolution of the Body and the Soul and Spirit within the Body can take various paths, depending upon natural selection, cause and effect, and the laws of evolution. The cause of the Spirit is followed by the effects of evolution.

Evolution is not really the “coming outward of the within” it is the activation of the within of life. The Spirit needs the Body to reach its goal. This definition redeems the material, which has wrongly been called the “imprisoner” of the Spirit (see the Great Spiritual Blockade).

The activating vibration, or instinct, or Will to God, of the Spirit Within, is the nearest man can come to God at this time. Understanding this Ideal of the Instincts can explain much of the world.

We would describe the Tao, the flow of reality in the Kosmos, not as all peace and security, but as evolution leading to Godhood. Godhood can experience supreme peace and supreme security, but we cannot, not until we attain Godhood in evolution.

The Quest For More Than Living

The quest for what Germans call mehr als leben, “more than living” is central to experiencing the Spirit Within, but this is also the problem with the quest.

More than living? Living is enough, if one lives right, if one lives harmoniously with nature, with human nature, and with evolution.

Human impatience, human short-term thinking, leads to desire for the reward before the work is done.

Partial enlightenment, longing for the Absolute, defines this desire for more than living.

This quest, too often, leads to the Great Spiritual Blockade against our natural evolution to Godhood.

Detachment from sensory perceptions, as Buddha and others advocated, means ultimately detachment from evolving to Godhood.

Seeking the Soul Within, with the Involutionary Inward Path, should never be seen as the goal. It should be seen as a great glimpse of the goal of evolution to Godhood, through the Evolutionary Outward Path.

No Easy Way

The states now favor centralization, not federalist choice, contrary to the Founders who thought the states might deprive the government of its legal authority. Michael Greve says the emasculation of the states was largely due to Constitutional changes that the Founders could not have foreseen, such as the great expansion of federal taxing and spending powers through the federal income tax with the 16th Amendment. The competition among states turned into a race for federal dollars.

According to Greve, at least campaigns for term limits, school vouchers, color blind civil rights laws, restrictions on political expenditures of trade unions, and abolition of bilingual education are alive and doing well in the states.

Decentralizing simply will calm things down. Nationalizing every subject creates too much national noise and much trouble in the country. But can we repeal the New Deal, the Great Society, and the pre-communism-fascism of Big Government? Or is federalist power to the states futile?

The liberals are nationalist in orientation, the Paleoconservatives are not (although economic nationalism may be a necessary exception). Yet there seems no easy way. Demographics and human nature, more than legal finagling will lead to change. The latest financial crash makes money scarce coming from the federal government or from any other place, and this may help the devolution.

Impressionistic truths and empirical truths

Philosophy and religion often have no real objects in mind, they speak of unreal objects such as ideas, equations or spiritual truths. Science at least tries to mirror material reality with its mathematics, although with such things as String Theory so far we know only denotations, equations, hypothesis, or faith.

What activates material life and where is material life going? Here probability based on evidence can help us find what is real, the real has to be based at least on reading evolutionary patterns, such as evolution moving from the simple to the complex, and evolution moving toward higher and higher consciousness. But belief in the dynamic of material evolution attaining the Supreme Material Object, or Godhood, is also based on intuitive faith in the goal of material evolution, and related to generations of mystics who have seen at least a God-Within using intuition, faith and revelation.

To limit ourselves to what science can prove empirically is to live in a stunted world, and to live with perhaps one third of the truth. Faith is more impressionistic than empirical, yet it can also be the truth. Faith is broader than hypothesis, faith is like the hypothesis of the mystical world. But faith can also be informed by the empirical world, eventually.

In the Evolutionary Christian Church both impressionistic truths and empirical truths are used in both the Inward and Outward Paths to help define the truth.

It's not the math, it's the object that the math only represents

It's not the math, it's the thing that the math only represents, symbolizes, or denotates, which is Real.

Math may be “real” in accurately representing a real object, but the real thing is the thing represented by math.

The following interview with the edgy, interesting, young, cosmological math professor from MIT, Max Tegmark, alas, with his “mathematical universe hypothesis,” seems to be saying that math itself is a real object, and not saying that only the object that math describes is real. But he seems at least somewhat to be on our path too, because he is working with real mathematical objects and not just merely describing real objects.  Godhood is one of those Objects, that is, a Supreme Object, or Objects, at the zenith of material evolution.

Discover magazine: “...I see where you’re heading. Without these descriptors, we’re left with only math.

Tegmark: The physicist Eugene Wigner wrote a famous essay in the 1960s called “The Unreasonable Effectiveness of Mathematics in the Natural Sciences.” In that essay he asked why nature is so accurately described by mathematics. The question did not start with him. As far back as Pythagoras in the ancient Greek era, there was the idea that the universe was built on mathematics. In the 17th century Galileo eloquently wrote that nature is a “grand book” that is “written in the language of mathematics.” Then, of course, there was the great Greek philosopher Plato, who said the objects of mathematics really exist.

How does your mathematical universe hypothesis fit in?

Well, Galileo and Wigner and lots of other scientists would argue that abstract mathematics “describes” reality. Plato would say that mathematics exists somewhere out there as an ideal reality. I am working in between. I have this sort of crazy-sounding idea that the reason why mathematics is so effective at describing reality is that it is reality. That is the mathematical universe hypothesis: Mathematical things actually exist, and they are actually physical reality....”

Interview continues here

Spirit and Matter

Spirit and matter are of one essence and not dualistic, just as energy can “freeze” into matter, and matter can unfreeze into energy. It's not really accurate to say that matter is the inferior aspect of spirit and spirit the superior aspect of matter, spirit is really super-materiality and not something apart from matter. Better to say matter has various levels of evolution all the way to Godhood. This means you really can't define spirit and matter as good and evil, but you can define matter as evolved and unevolved. Evil in the world? God creates Kosmic evolution where some evolve and some do not evolve. Plato thought that matter was the passive principle, moved by the spirit, which is almost accurate, except God is the highest evolved aspect of matter.  Contrary to the Platonic and Gnostic perspective, evolution does not imprison the spirit or life in matter. Evolution is the activation of the will to life within matter to evolve to Godhood. The spirit does not “escape” matter even when it attains Godhood, Godhood is materiality. We are not seeking “universality,” we are seeking the goal of universal Kosmic evolution of  matter to Godhood. Traditional religion tends to emphasize convergence in evolution over divergence (most recently with Teilhard de Chardin), whereas Godhood can be seen more through divergence.  the will to live is activating humans to evolve to the actual Supreme Object Godhood, working along with outside evolition and national selection.

As We Move Toward a Federalist Position

As we move toward a Federalist position in national politics, bringing more and more power back to the States, we want to avoid being too strident, too angry, or looking like a populist or racist jihad---this shuts the door.

Revitalized Conservative development, accepting small inoculations at a time without overwhelming the system, Ordered Evolution, is the way to go. Even the secessionist movement is too revolutionary.

We do require some form of economic nationalism to protect our manufacturing base, which, along with national defense, and keeping the peace with general justice, are about the only things national government should be involved in.

To repeat, we are talking here about a loosely connected Leave-Us-Alone coalition of: Populist, grass roots, gun owners, school choice, home schooling, term limits, property rights, religious advocacy, tax limitation, small business owners---and we add (although some of these need to be tamed down) the New Right, national anarchists, localists left and right, libertarians, secessionists, etc.

It will be long and slow, like moving through the mud, but it appears to be the only game in town, baring any big unforeseen events, which could change the speed of acceptance or rejection.

The Real Shadow

Civilizing the Beast is truly integrating the Shadow and not partially, as is often done with Jung's conception of the Shadow which only goes as deep as the human unconscious. We confront the instincts, with all their primitive power, and we integrate or refine them with the Ideal of the Instincts, the evolutionary goal of life which is Godhood. This is a Shadow most people have not confronted.

The Constituency

Some Uncommon Optimism

I see the separate powers of the United States under the original federalism of the Constitution gaining ground as the existing “Leave-Us-Alone” constituencies and the growing influence of the sociobiologists gain ground with both the grass roots and the intellectuals. Michael Greve listed them as a universe of loosely connected, partially overlapping property rights advocates, term limits movement, home school and school choice organizations, right to life groups, gun owners, tax limitation initiatives, certain religious denominations and lay organizations, and small business owners. We would add, along with this Paleoconservatism, the New Right and perhaps even the trendy national anarchists, as well as sociobiologists (or evolutionary psychologists) and perhaps some physical anthropologists. We cannot make laws against human nature which will last for very long.

Government doesn't have to be reinvented, and this can be accomplished legally. To develop their egalitarian programs, the liberals required the central control of the government, as they sought the destruction of localism and federalism. The Leave-Us-Alone constituency, in much the same way, should seek local control and the diversity of federalism through the Supreme Court.

The Theoevolutionary Church makes itself available to all states, all people, all races, promoting religiously founded Ordered Evolution and Revitalized Conservatism for all, as states and people recover their natural independence, which seems inevitable in the course of time and history.

This is an uncommon and optimistic note for a corrupt and declining country, but I think it is realistic. The alternatives, for example, a Latin American Style Democracy or some form of Caesarism, are a future to be avoided. It is the most natural thing to separate fighting parties when it is obvious that they cannot get along. Even if the large scale corruption of empire comes first, history suggests that empires always devolve back to small states with harmonious populations.