Peace, but with competition

Traditional religion and its political imitators have demanded peace by more or less seeking to end competition, which is like pulling human nature up by the roots---it has never created long-term peace. Mystics have even demanded that we block all our desires to attain peace.

Competition will not go away, it is the foundation of evolution and the creator of many biological and social actions. Without competition there would be few ethics because ethics were largely created to help groups survive and reproduce successfully in the world against competing groups.

Some avant-garde transhumanists have transformed the negative idea of hedonism, or the Hedonistic Pact, into ending competition and even ending all struggle. However, competition is vital to the very evolution transhumanist's seem to promote. Genetic engineers of the future will be driven by the same competitive drives. The creation of cyborg monsters can even be a man-made blockade of real evolution or a blocking of competing people or worldviews.

The realistic way to proceed into the future is to spend our time developing cooperative competition which does not end evolution. When the Outward Path of evolution to Godhood is understood then competition can be seen as a part of divine evolution. Human nature is more capable of cooperative competition than it is capable of total peace and hedonism, because both cooperation and competition are part of our deepest nature, and a vital part of evolution.

Synthesizing various fields

In art, Evolutionary Realism affirms the classical appeal to the universal with realism, and the Romantic appeal to the individual in the evolutionary.

Order and evolution are synthesized in the principle of Ordered Evolution in political philosophy, and also in Revitalized Conservatism. Change is not revolutionary but ordered and evolutionary. The universal is affirmed in all people seen as evolving to Godhood, and the individual is affirmed in specific groups doing so at their own independent pace in their own regions and states.

The Twofold Path synthesizes the Inward God of tradition with the Outward Godhood of evolution. We evolve outwardly to the Godhood first seen as the Father Within.

Theological materialism synthesizes the spiritual and the material with the supermaterial, which can also bring together religion and science.

The sociobiology of Wilson and Cattell, which is still being born, needs to be expanded from science to the humanities, and religion needs to unblock the Great Spiritual Blockade of evolution to Godhood, before the synthesis of the Theoevolutionary Church will be fully appreciated.

Who are we, where are we going?

Robert Ellwood wrote that the Enlightenment saw the psyche as a tabula rasa, a blank slate, and I think every “ism” since then virtually did too. That's been the problem.

Nature and nurture work together in a co-evolutionary way, one effects the other, but the biological instincts are more powerful than reason, and cultural “progress” has not changed that.

We are all evolving to Godhood activated by the zenith of the instincts, which is the Spirit-Will, or more formally, the Spirit-Will-To-Godhood. Natural evolution then shapes life, and not always higher in evolution.

Alienation from this basic activating religious instinct leaves its energy unreleased, or often destructive. It needs to be made conscious, and harnessed and sublimated. Psychology, politics, science and culture need to harmonize with this mission, which is rational and instinctive, natural and religious. 

I know of no better way than this to define who we are and where we are going.

A single world, but with variety

We have only relatively recently reached a “one-world” consciousness, and so to speak of natural divisions in the world into small states or ethnostates threatens that new found one-world consciousness, which we are so rightly proud of.

As Raymond Cattell said, we will have to accept that more sociobiological education is needed, and more emotional maturity, to admit that group-orientation and group-selection is the most basic structure of human nature and human culture, which has been most recently affirmed by E.O. Wilson.

I think America has an advantage here. As the nation continues to drift toward competition among distinct groups, we possess a Constitution which affirms the strength of many small, largely independent, states and regions, protected with a light federalism---if the Constitution is traditionally interpreted. Europe and the rest of the world will have many of these same challenges in the future.

It is clear that there is good reason to have a variety of cultural-genetic approaches, especially when we add to this, as I do, the purpose of it all, the evolution of life to Godhood. To have only one type of human is as dangerous as having only one species of life-saving grain, where one big change can wipe it out. Given these things, which have their base in solid science, as well as religion, imperialism looks sociopathic, and defining only one group or race of people as noble or chosen is what has constantly threatened human life and evolution.

Thinking even further into the future, we will need to understand that evolving into new species will also be necessary if we are to continue our evolution to Godhood, the real divine purpose of life in the cosmos. As time goes on these things will make more sense to people, if we can survive today's world.

Defining Art

I define traditional great art as the affirmation of the sacred, and modern art as the denial of the sacred. We could also say that high comedy is the denigration of the noble, and low comedy is the denigration of the ignoble. 

Raymond Cattell wrote about how society must have skill in distinguishing between creative revolutionary originality and purely destructive revolutionary hubris. The survival of society can be seen in how well this is measured.  This applies to art too.

T. S. Eliot more or less said that before we can define art, education or politics we need to answer the questions “what is man?,” and “what is man for?.” I give the answer that we are here to evolve to Godhood, and all things follow after that.

Modern art has been a big debauched pause in the history of art.  I prefer “Evolutionary Realism” in art, which relates to the realism of traditional art, along with evolution of the new. 

We need to talk about inequality

Both Aristotle and Raymond Cattell have said that injustice is the equal treatment of unequals, which means that both ancient philosophy and avante garde thinkers know that we have to stop preventing the recognition of the inequality of men.

Envy seems to be a big obstacle in discussing preferences and differences, and some groups simply want to advance over other groups by hoarding improvements.

In addition to preventing deadly diseases, modern society is increasingly complicated and calls for an increase in intelligence, and we are learning that insanity and crime have roots in the gene pool. Potential parents and some marriage counselors are already applying genetic information in their choices.

Despite diversity of groups and specific individual evolution, all people, all ethnic groups are included in our universal evolution to Godhood. Variety is good in evolution. We have to stop thinking that this automatically means coercive social policies, it does not. Voluntary participation, never force is the rule.

What to encourage in the gene pool is a religious question for us because Godhood is defined as the highest intelligence, beauty and merit, and the divine goal of life is to evolve to Godhood. Religion, not the state, can volunitarily help guide our evolution, working with science.

Patterns of reality in religious philosophy

We see with our brains much more than we process consciously, our brain's have learned to find the patterns that have meaning for the situation at hand and delete the things that have no meaning for the task.

Perhaps the more knowledge we have, the more patterns we have in our brains. Creative people perhaps don't delete as much of the information, or find more new or overlapping patterns. This may create more anxiety in creative people.

Some have looked for beautiful patterns as a guide to new mathematics and new science, but perhaps we are not always conscious of this preference. Religions and philosophies are elaborate patterns which fit together like a great puzzle, or a large symmetrical work.

The big question: what is the real pattern of the reality of the world and the cosmos, is it beautiful, or ugly, and how do we define beautiful and ugly? It is likely that our brains have not evolved enough to see the real full pattern of the world, but we are making progress.

I like it when the religious philosophy of the Theoevolutionary Church finds validity in other fields, even in non-related fields, the more connections, the more affirmations, the truer the idea or pattern seems to be. The Theological Materialism of the Twofold Path is such a synthesis bringing together the ancient world of religion, naturalism, modern science, politics and futurism.

Bringing real life back to religion

The libido (basic biological drives) is brought back to religion when the one-dimensional, exclusively spiritual God is seen as the product of material-supermaterial evolution. This is a recovery of human nature harkening back to archaic times when God was seen as a real object. This brings real art back, real life back, in contrast to the pale aestheticism of modern art and the lifeless asceticism of modern religion.

Real biological drives are more powerful than thoughts, definitions and mathematical equations. It is not progress to move away from biology and separate ourselves from our instinctual natures. Our instincts are divine when the zenith of the instincts is understood as the Spirit-Will-To-Godhood which activates material life to evolve to Godhood, later shaped by evolution.

It can seem almost grotesque to define God by way of killing all the material drives and desires and rejecting all material definitions of God. This is like making a tabula rosa of the mind and the body as a mystical trick, when the inward God should be seen as only a symbolic or virtual way to see real Godhood which we evolve to in the cosmos. In the Twofold Path we can retain the inward view of God but it needs to be seen as only a glimpse of real Godhood reached in the Outward Path of evolution.

Sociobiological Aims of the Theoevolutionary Church

If we are to ever evolve outwardly to the Godhood first glimpsed in the Inward Path of the great religions, which saw God or the Father within, we need to continue to move beyond fear and taboo regarding genetic and cultural evolution.

The following aims were first suggested about forty years ago in Raymond Cattell's "Beyondism." We accept the far-sighted general ethos of these aims, but have made a few important changes.

The TC affirms a genetic and cultural character for each group, each small state, each ethnostate. Variety in evolution is vital.

A central purpose is survival, for all states, and toward this end offering voluntary genetic, cultural and religious advice for the particular conditions of each group, always ready to change with new scientific, cultural or religious knowledge.

Not a complete break with the older systems of religion, the Outward Path of our evolution to Godhood is synthesized with the Inward Path to the Father Within of traditional religions, in the Twofold Path.

The voluntary adaptation of the genetic pool to the religious-cultural goal of evolving to Godhood for all groups.

Always affirming the adventurous creation of new genetic and cultural variations which may advance the cultural-genetic upward direction of evolution.

To monitor and assist the voluntary genetic and religious evolution of all groups with church sociobiological research centers.

To maintain competition between groups, but within cooperative federations, knowing that blocking competition with hedonistic pacts of no competition between people creates stagnation and also blocks creative new changes.

These evolutionary religious aims can apply to any people and to almost any political system, but perhaps work best where a light federalism protects the independence of small states.

This is a religion for the future, while including the past.  This is change brought about with Ordered Evolution, consciously avoiding revolution.  This is the realistic and long term survival path forward out of the relativistic and nihilistic modern world.

Helping nature evolve

Nature appears to be aiming at more than numbers or mere survival, there seems to be a teleological goal of evolution to Godhood. But evolution is shaped by many events and our evolution to Godhood will not be as consistent if human beings are not aware of the goal. Random events can shape evolution. The Spirit-Will which activates life is like a compass with a goal, and it will be more difficult or less consistent to find the goal without the compass, that is, without being conscious of the Spirit-Will and its goal.

Since man can be aware of nature's ultimate goal we should try to create the social conditions that aid in this realization. But what is called for is not necessarily an aristocratic political system to attain individual genius, and not necessarily a racial national system for a particular ethnic group, and not a socialist system with the highest numbers, what is called for is a evolutionary political system to evolve successive species upward all the way to Godhood.

The universal path moves beyond individuals or ethnic groups, although these particular things need to be protected stopping-off places along the way, where positive cultural-genetic advancements can be absorbed before evolving forward. Finally, it is the Church which can retain these evolutionary values for all people, no matter what political system is in place.

Harmonizing the Enlightenment and Theology in Theological Materialism

When God is a name, a symbol, a non-material entity it is easier to deny Enlightenment concerns with the natural material world. But then the Enlightenment creates its own names, symbols and non-material entities as Gods, such as reason and science.

Traditional theology and the Enlightenment can be brought together when it is understood that the material world evolves to outward Godhood first seen inwardly as the Father Within in the great religions, but mainly rejected by the more naturalistic Enlightenment. Idealism and faith both apply in the goal of Godhood, and reason and science can be used in the divine goal of evolving to Godhood in the cosmos. This is the basis of theological materialism, which can end the wars between religion and science.

It is not nearly enough to identify God Within

It is not nearly enough to identify God Within and then say, as many mystics say: this is God. No, the inward God or the Father Within is a virtual glimpse of the God we must evolve to in the material-supermaterial world---yes, that is, the religiously disparaged material world is the vehicle of evolution to Godhood.

It is time to stop smugly and selfishly and even blissfully contemplating the God Within and get on with evolving to Godhood in the cosmos. The mystics have blocked the way for long enough.

By all means, with the Twofold Path we can keep the insights of the God Within in the Involutionary Inward Path, but it is only with the Evolutionary Outward Path that we reach real Godhood.

Evolutionary Realism

I prefer the ancient Greek attitude of not pitying the hero, but affirming the knowledge of the price paid for heroism. That is not to say I don't occasionally wallow in pity, but the point is I call it “wallowing” and not wonderful pity. This seems like a matter of taste, but it also may have to do with my Northern European heritage.

Can an artist combine the classical view of representing reality, mimesis, with the romantic view of self-expression? I think so, and I call it “evolutionary realism.”   This can harmonizes with sociobiological Ordered Evolution and political Revitalized Conservatism.

The mission is very long term, to evolve all the way to Godhood in the cosmos, and progress needs to be balanced with order so that the various positive cultural and genetic gains can be retained before evolving ever forward.

Mythology for the modern world

When I try to define what modern man lost of the instincts and the unconscious, I look to affirming the supreme and divine instinct of the Tirips or the Will-To Godhood, which I see as the zenith of the instincts activating life before life is shaped by evolution.

This is the better way to bring back, or bring forward, lost primordial things of importance. And the instinct of Tirips is not psychologically useful only to individuals, it is best advanced with group survival, group evolution, where the individual within the group is seen as secondary, not primary. “Archetypes” seem to be more the comparison of our personal histories with other people's personal histories, our fathers and mothers and crazy uncles. The collective seems to be more this basic human nature which we share with others than it is underlying Jungian ancient symbols. 

Godhood is returned to the Godless modern world by recovering the divine instinct of Tirips, the will which activates life to evolve to real Godhood in the material-supermaterial world. This seems to be a way to bring the irrational into the rational without losing the irrational. This ties together modern science and ancient primordial religion. This is powerful mythology for the modern world.

Godhood and reality, a transvaluation of Plato's world

Contrary to Plato, nonexistent spiritual definitions have been given far too much attention and power in religion and philosophy, which has led to misdefining and degrading the real world. Ascetics even put up a Great Spiritual Blockade against the material world, which actually blocks the real path to Godhood of evolution. When people like Paul Tillich or Heidegger say such things as, “God is being-itself, not being,” they perpetuate the same belief in nothing but a mode of thinking.

Spiritual definitions need to drop back to their support role or defining role and they need to cease to be Gods themselves. The natural world has to be unblocked if we are to reach real Godhood by way of evolution. The confusing name-games for God will stop when Godhood is seen as existing in the same sense that everything else exists. The exoteric needs to rise again over the esoteric in religious theology, and does so with theological materialism where Godhood is seen as a supermaterial object or objects evolved to in the material world and not merely an occult symbol or word.

The Twofold Path makes room for the traditional, non-object, definitions of the God-Within, or Father-Within of the Inward Path of the great religions, this is included but transformed in the Outward Path of the Evolutionary Church.  This brings the real world into religion and religion into the real world, and most importantly, it unblocks the long blocked natural path to evolving to real Godhood, the real purpose of existence, which is only reflected in the God-Within.  This is a transvaluation of Plato's world, but also of Buddha and Christ's world.

Restoring the fullness of the human psyche within nature

Carl Jung's “Individuation” as rebirth? Bringing the outside world in compliance with the inside world is not enough, we need more. Group consciousness is the rebirth we require, along with a divine goal within nature and within human nature. Individual self-hood shaves off too much of human nature, and nature.

Ethics were mainly created around the needs of the group in survival and reproduction. Individuation takes place within, and below, group consciousness. This is the balance that can restore the fullness of the human psyche. Our best minds should be concentrating on how to develop cooperative competition among natural group differences, and not on quixotically (and sometimes forcefully) trying to make everyone the same.

The cultural Marxism of modern liberalism virtually ignored nature in the promotion of nurture, which has been a disaster for the human psyche and for human society. We need to acknowledge the biological origin of social behavior without blocking out the influences of culture and nurture, the way the cultural Marxists blocked out our biological nature.

And most importantly we need to acknowledge the divine goal of nature and material life in evolving to Godhood.  At its base history is not “psycho-history,” history is biological history. We civilize the beast through material and supermaterial evolution, not by fearfully blocking out the beast.

Several lifetimes of work ahead

Here is the reality. Wilson's sociobiology and Cattell's Beyondism are still hot to handle, but perhaps they are a bit easier now than in the 1980's. What makes the religious philosophy of the Theoevolutionary Church somewhat more palatable is that traditional religion is included in the Twofold Path along with ideas from sociobiology and Beyondism.

But the citizens have had limited education in the sociobiological perspective and they are filled with the controlled media dogma of relativism, hedonism and consumerism, so there remains a problem communicating with them about the TC.

And both religion and science have problems with our religious philosophy, because religion dislikes science and science dislikes religion, and we apply both together. Modern liberalism, being culturally Marxist, does not like our talk of the biological influences on social behavior.

So we have our work to do, several lifetimes of work. And we will of course need help from others, whether we work well with others or not. As Cattell pointed out, we are working with open democracies, we are not closed elites, we believe in voluntary behavior even though we affirm the natural reality of top-down leadership. It would seem that in a democracy we will need more citizenship education in sociobiology, which is slowly happening.

Our political “theology” should be easier to accept since we affirm light federalism and small states, or ethnostates, not unlike the original American Constitution. We love America and we are patriotic but we despise the imperialism that has corrupted us and threatens to destroy us.

It is all worth it if we can begin to turn humanity away from its suicidal behavior and toward evolving to Godhood out into the cosmos, which we believe is the natural and sacred direction of life.

The Dogma

The world of relative individualism, the Nietzschean-Foucauldian dogma-against-all-dogmas offers no moral criteria outside of many selves seeking self hood. This anarchic libertarianism has led to the chaos and hedonism of today's culture.

The antidote?  Here is the "dogma:"

There is a human nature which is defined in general by naturalistic sociobiology.

There is a Spirit-Will activating life before life is shaped by evolution.

There is an outward goal of the evolution of material life to supermaterial Godhood.

This outward Godhood is the same inward God of the great religions transformed by new knowledge.

Variety is best in evolution.

Cooperative competition is possible with human beings in evolution.

Light federalism can protect small independent states, and evolving ethnostates.

The church and science can be voluntary guides in our evolution to Godhood.

Filling the existential gap

Meins Coetsier writes of Rainer Rilke's idea of three generations within religion (Modern Age, Summer 2011), with the first generation finding God, the second building a temple and “imprisoning” God with rules and regulations, and the third generation suffering spiritual impoverishment and breaking down into “little shelters.” After that comes the generation that has to search for God again.

Where are we? Well, we do now see from sociobiology that the “imprisonment” of religious ethics helps bond people for success in survival and reproduction. But I think this sort of three generation religious narrative happens with both individuals and societies. Some never leave their positions, some evolve through all the phases. But the modern world in general seems to be in the phase of building little shelters or islands of security within a chaotic world.

I believe that the material, rational, and spiritual alignment to our evolution to Godhood fills the existential gap. The cause of being is seen as our evolution to Godhood, which creates our authentic relationships. Godhood becomes not only the symbol of our goal but the real natural object, the supreme material-supermaterial object of our evolutionary goal. This also becomes a theme for “political theology.”

The Spirit-Will-To-Godhood which activates life before life is shaped by evolution has been intellectually missing (not physically missing) and separated from religious and nonreligious cultural life. The Spirit-Will with its goal of Godhood gives man back something greater than himself. Without the character, tone and guiding belief of our evolution to Godhood we shrink to virtually nothing in the cosmos.

Faith and Science In First and Last Things

Can we trust mathematical claims regarding things unseen? Can we trust the claims of faith of things unseen? The speculations of mathematics and science, and the faith of religion can lead to defining real things empirically, but they need to be thought of as speculation and faith until they are defined as real things by science. The growth of human knowledge seems to have been a balance between faith and science with faith leading the way and science eventually giving the empirical foundation for faith, or not.

We can define the highest “good” as Godhood. We can also say that Godhood contains the highest beauty, intelligence, and merit, plus every other highest thing. But this leads to the question, is there ever a final highest good or a final highest Godhood? The answer to this is: no. Life evolves endlessly. The purpose of the world is to evolve to Godhood and this purpose would be lost if a final Godhood was reached, then with no reason to create the world, unless the world was created for the purpose of a secondary God reaching Godhood, which is a Gnostic sort of understanding.

The world appears to be created by the Primal Material which seeks Godhood, and the Primal Material is activated by the Spirit-Will-To-Godhood, and then basic life is shaped by outside evolution. The Spirit-Will remains an unknown force within this worldview, yet science will one day define this force empirically. Belief comes first, proof comes later, but both proof and faith need to be applied. 

The positive thought is that we will know more about the speculations of faith and science regarding the reality of first and last things the higher we evolve.

The sacred commonality within our differences

We all need to be proud of our identities, our ethnic backgrounds, this pride is grounded in the most basic human nature. We should champion who we are in regions, small states and localities. But what holds us together, our commonality, is our evolution toward Godhood, all of us, which necessarily reaches beyond the human species to future species. This is the universal and particular ethics we must work with if we are to survive.

But our commonalities are not looking so good at this time. I think of Nietzsche's comments about how there is nothing more powerful than when a slave class has learned to consider its existence an injustice and sets about taking revenge, not only on its own behalf but on behalf of past generations. Blacks and Latinos in America are angry and loudly proclaiming their own identities, usually by attacking whites, and the controlled popular media are going along with this, continually and increasingly depicting white males as uncool fools and white females as greedy airheads.

Whites will not continue to take this without objection, especially whites who had nothing to do with the past immoral enslavement of one people over another. Whites will increasingly affirm themselves, especially when they feel even more threatened as they become an electoral minority in their own country... This all can lead to very dangerous politics.

Wise politics sees the future and tries to get in step with it. Our differences will tear us apart, even to the point of civil war, if we don't affirm the commonality of our evolution beyond the present human species, all the way to Godhood---if we are wise enough. Can we do it? Religion can do it, making sacred the evolutionary path, a religion which affirms differences and particulars within sacred universals, as the Theoevolutionary Church does. I know of no better way to balance our rough ride to the future.

Spirit-Will-History

The instincts, or ergs, are not “irrational” but they can be stupid, for example, following more difficult than simple paths to their goals. But the goals of the instincts define the instincts as rational in seeking survival and reproductive success and in ultimately evolving to Godhood.

The Spirit-Will is the “central fire” (Jung's term) that energizes them all. The Spirit-Will-History theory says that the state, society, culture, religion, biology, all seek the rational goal of nature, which is to evolve all the way to the eternal representation of Godhood, whether they are conscious of this goal or not. We are in this sense at the mercy of this activating goal.

It follows from this Spirit-Will-History that the noble civilizations and cultures harmonize as best they are able with this goal, consciously or unconsciously. Sublimations of the ergs take place so that they may better reach more sublime goals. For example, the instincts of sex, aggression and compassion are improved or redefined and ennobled to turn upward in evolution toward Godhood, which is the zenith of such things as truth, beauty and merit.

The great religions essentially wanted to block the ergs rather than sublimate them, in their inward quest to reach the desire-free Father-Within of the Soul. Even Jungian therapy feared the power of these ergs preferring to balance one off the other rather than to affirm the Spirit-Will-To-Godhood of natural evolution. Perhaps this biased fear was do to the tragic errors of World War II. But all the roads of the the Spirit-Will don't lead to political dictatorships, they can lead more productively in the opposite direction, to varieties of small independent states and light federalism, which I affirm.

Religion leads the way in this history as a guide, grounded in the religious philosophy of theological materialism. This religious philosophy believes in progress and is not anti-modern while at the same time identifying with and sublimating the traditional inward God of the great religions in the Twofold Path, so that we may better evolve to real Godhood in the cosmos.

Comparing Beyondism

A main difference between Cattell”s Beyondism and the ECC is the philosophy of conservatism, which pays serious attention to the accumulated knowledge of tradition, whereas Beyondism, which has influenced us, wishes more to launch itself off on an evolutionary adventure and it generally considers conservatism as stagnation.

The ECC is willing to apply faith, idealism and poetry to science, which is of course dangerous to scientific truth. Yet I think intellectual intuition and faith can sometimes be more truthful than science, although a very strict self-criticism in required.

The philosophy of the ECC allows us to retain more of the emotional appeal of traditional religion, with the sacred end goal of Godhood, described in the past as the Inward God and now transformed and seen as the Outward God of evolution. We can have a recognition of sociobiological truths because they can lead to Godhood. We need to expand out into the cosmos, but we need order to do so.

However, the religious theology of the ECC was not developed as strategy to make upward evolution more palatable, theological materialism is a religious metaphysics first, which can then apply science and culture to religious goals.

Faith, idealism and poetry can make religious philosophy easier to voluntarily absorb by the average population, which tends to lag behind science and elite thinkers, and in a republic, which we affirm, this can make the evolutionary ideas in the ECC more understandable and workable. A dictatorship by an elite could dictate ethics, which in the long run causes many other problems. While affirming much of tradition, this religion is still also a new religious consciousness which will take some time to become functional.

Labor Day thoughts on teleology and the state

Early Nietzsche, the Nietzsche I prefer, wrote about the natural “teleological” process of the state developing from violent origins and then emerging into society, law, culture, and ultimately developing the genius who early Nietzsche championed. Nietzsche scorned the idea of the state originating in a “social contract” of voluntary transference of individual sovereignty. And contrary to what is thought, Nietzsche thought of these violent origins of states as “horrible.” (see “The Republic of Genius” by Quentin P. Taylor).

Life itself develops teleological, as do states and cultures, because life itself is activated by the Spirit-Will-to Godhood, followed by the shaping of evolution. Eventually cultures reach the practical point of consciously separating the variety of human groups into small states, or ethnostates, protected by a light federalism. The America I prefer luckily fell into a configuration such as this, with no conscious thought of the dynamic of natural evolution.  But then America declined into a huge bureaucratic state absorbing most of the freedom of the states. We have become a neoconservative, imperialistic, marauding state with no conscious thought of the needs of evolutionary variety upon which evolution depends.

On this Labor Day holiday I support those who seek to return to the original power of the small states of the Founders, which would have protected American manufacturing, and protected the jobs that have been destroyed by big government crony global capitalism. I wish to empower the small states even further, while protecting their independence with a light federalism. This is the cultural configuration from which we can best continue our divine evolution to Godhood in the cosmos. And I have the audacity to suggest this also as the remedy for the problems of Europe, Russia and China...but I do not advocate meddling in their affairs.

Universals and Particulars In Evolution

To adapt a phrase by Jeffrey Folks writing about conservative novelist V.S. Naipaul ( Modern Age, Summer 2011), it is the continuity of our evolution to Godhood that determines the universal values, and the particular rise and fall of one-race imperialism needs to be seen from this perspective.

The ethics of the particular group are vital to successful survival and reproduction, but ultimate universal ethics point beyond the present to the evolution of future species out into the cosmos. 

This does not make particular group and kin selection less important, they are dominant, but we also need to include vital universal values.

This leads to a conservative worldview, although it is a Revitalized Conservatism and an Ordered Evolution taking into account steady evolution.

Competition can then be more cooperative when there is agreement on the universals. If there is no agreement among competing groups then there are usually only raw battles for power, which often hurt both groups more than they help.

Progress With Tradition

I have respected conservative thinkers like Burke and Kirk on the importance of order, as well as the examinations of order from sociobiology.

This encouraged the concepts of Ordered Evolution and Revitalized Conservatism.

I did not buy the relativism of the post-moderns and deconstructionists who find everything relative accept their own ideas.

One-race imperialism, be it Aryan or Chosen, is nevertheless imperialism with all the decadent and degenerate problems imperialism brings. Ethnic groups are important in group bonding and the creation of ethics, but they are seen also as stopping off places in the long evolution to Godhood, which will evolve many future species.

I agree with Sergei Levitzky when he said “the denial of the Absolute leads to the absolutization of the relative.” (Modern Age, Summer 2011). The inward God seen by Christ and eastern mystics before him is also seen now as Absolute outward Godhood evolved to from the material-super-material world.  This is the Twofold Path.

Tradition and progress can be synthesized. Order can be affirmed along with evolution. Theological materialism moves forward from the objective Scholastics as well as from the relativistic deconstructionists.

Godhood is not beyond nature, Godhood is the zenith of nature.  Science can join religion.