It is more than admiration for the
infinite which causes our art passions to be exited, as Burke said
(which Jung called the numinous mystery), it is more essentially the Spirit-Will-To
Godhood, the zenith of the instincts, that excites our passions,
which can be fulfilled only in our material-supermaterial evolution
to Godhood. Here the infinite becomes clarity, beauty becomes
truth. This is also how we counter Kant and say that reality can
be known.
There is a sacred totality here: we arrive
at health by fusing self, society and Godhood with the
Spirit-Will activating life to evolve to Godhood.
Evolutionary therapy, art, political philosophy, the sciences, etc., can fuse in
this mission. In this holistic view religion is the way out of the
problems seen in these now separated areas. It is perhaps this religious
perspective that is the “total art work” that we
have been searching for in the West since the Ancient Greeks, which art can only affirm.
****
The philosophy of the Theoevolutionary Church is whole because it has its roots in ancient
religions, the tribal, the classical, the romantic, but also affirms
the Enlightenment, which gave rise to the science of sociobiology now seen as an aid in our evolution to Godhood, the God
first mirrored inwardly in the great religions.
This is not only religion adapting to
preserve itself, which is indeed a noble Burkean action, this is a
deeper and more accurate understanding of Godhood. The TC at last
brings the sacred and profane together since Godhood is not a
non-material spiritual being opposite the material world, Godhood is
the zenith of the material world reached by material and
supermaterial evolution.
****
The revealed religions tell us that no
object is divine, and therein lies the problem. Godhood is a living
supreme object, or objects, Godhood is supermaterial being at the zenith of natural
evolution, not an abstract symbol or word, not a non-material being.
We cannot find Godhood by going inward
in ascetic contemplation, we can find only the mirror of Godhood
inwardly. The inward God is a good start but is not the place to
stop, even if the experience is blissful. We need to evolve in the
material and supermaterial world to reach the Godhood we first saw
inwardly.
This defines the
Twofold Path of the Theoevolutionary Church, which is the way out of the
Great Spiritual Blockade of religious history. The Twofold Path is different from what the world
believes, but we go forward anyway. We need to progress
from the conformist mumblings of present religion and be nourished by
new inspiration. All the fields from science to
poetry can come together in the Twofold Path.
****
A new/old religion, a new worldview, a
new philosophy and psychology rising, with evolution as the common
ground, is preserved in the religion and philosophy of the Theoevolutionary Church, with the Twofold Path, which does not take away the
old religions, or take away the nationalism, group separateness and
uniqueness of each group. A world based on the evolution of all
groups, all races, all people, while preserving ethnic distinctions
and national identities as significant in the ongoing evolutionary
dynamics. All the parts are seen as independent yet part of the
nobler whole, with the parts working together in cooperative
competition, since competition is healthy for evolution, guided by an
international religious-scientific center. Persuasion rather than coercion is the method of this religious philosophy in the world. We all can affirm the
evolutionary mission, bringing forth beauty and intelligence and
character as evolution proceeds. Wisdom is shared among the whole of
planetary life, each contributes, knowing they are part of the
greater sacred mission of evolving to Godhood in the cosmos.
***
Of
course it sounds like grandiose delusions
or inflation to say so, but to look into the abyss and see that the
God defined in the past is not there, or is there only inwardly in the human mind, leaving humanity without solace in the
cosmos, this calls forth a remedy, the healing balm of religion and
art, which Nietzsche saw as the deepest origin of ancient culture. That is,
revitalized religion, bringing God back redefined as Godhood
reached by way of material evolution.
This
is the new myth-religion-art brought forward by nature itself through
human beings, to
help make sense of existence, to make existence bearable, to help man
reach the goal of nature itself, which is to evolve to Godhood. This
turns our gaze away from the horrible to the sublime as ancient
religions once did.
This
myth-religion-art is desperately needed once again, and no less than
this is the mission and task of the religious philosophy of the Theoevolutionary Church.
Human nature and human culture should
not be mutilated by grafting the incongruous Inward Path of mystic
religions on the deeper and far stronger Outward Path of material
evolution, like a superficial veneer over a natural oak. We need to
go back, but religiously, to our neglected deeper roots and give the
material world a better chance to evolve to Godhood.
We do this
not by rejecting the
Inward Path to the God Within, or Father Within, which is a mirror or
virtual glimpse of real Godhood evolved to in the cosmos in the
Outward Path. Human nature and conservative human history tell us
that we need
Ordered
Evolution not radical revolution.
In the
Twofold
Path the Inward Path is synthesized and fulfilled in the Outward
Path which can heal us and create religious, psychological and
cultural wholeness. Biology, science, art and social philosophy can
legitimately join religion.
***
Our main access to religion seems to be
through feeling, reason follows after feeling, but feeling is driven
by biology, and biology is activated by the Spirit-Will-To-Godhood
within biology. This whole sequence is affirmed in the
Twofold Path
and in the
theological materialism of the Theoevolutionary Church.
****
How do we make sacred our modern,
non-sacred, moral and aesthetic values without losing our
extraordinarily successful technological and economic development? How
can we keep an anthropocentric culture working within a theocentric
culture? By affirming that the material world evolves to Godhood,
that is how. The Inward God is a mirror of Outward Godhood reached
through material and supermaterial evolution.
Modernism and traditionalism need not
reject one another as they have done, we can have a transformation of
the sacred, not a rejection, the inward God first seen in the great religions is realized in outward Godhood,
bringing the new into the old. The great division between the
spiritual and the temporal does not exist when the spiritual is seen
as supermaterial. Science can join religion.
The West can lead the way in this
because we have for centuries been bringing Biblical faith together
with Greek philosophical inquiry, along with the Roman heritage,
whereas the East has been religious traditionally without this sort
of Western tension, at least until the few short decades of Marxist
totalitarianism, and even that has a nondemocratic Asian ethos to it.
We can now add a third stage in the development of Christianity,
from Neoplatonism to Catholic Scholasticism to the theological
materialism of theTheoevolutionary Church.
The present attacks on the West by the
trendy followers of the Traditionalist School (ie. Guénon
and Evola), led by French and Russian intellectuals, goes against
this rapprochement of tradition and the modern world. Many western
intellectuals in this movement are in effect supporting the East over the West.
Yes, the West has problems, with big enemies from within and
without, yes, southern Russian was probably the home of Indo
Europeans,
but it is Western culture that evolved the great developments of
science and evolution. Modernism in search of theology can find
it in the rebirth of religion grounded in our sacred evolution to
Godhood.
****
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