Comparing Hegel's Geist with the Spirit-Will of Theological Materialism

Hegel's spirit (Geist) does not, as he says, lose itself in nature and become “alienated” in the march of history, it never leaves nature, it is never separated from nature, it activates nature from the very beginning Primal Material of the cosmos to the present world, therefore it never has to "incarnate" itself back in nature to explain Christ. The Spirit-Will activates the material world to evolve, to progress with evolution, which is a better word than Hegel's dialectical thesis, anti-thesis and synthesis.

Nature and the Spirit-Will-Geist within nature are not alienated in the beginning, they are simply less evolved, yet seeking to evolve all the way to Godhood at the zenith of evolution if they can, shaped by outside evolutionary selection.

This defines life itself, and the purpose of life in theological materialism. It is the task (actually a divine mission) of human culture to bring itself into harmony with the evolution of nature evolving toward Godhood. Religion and science have a chance here to get together.

Hegel's elaborate attempt to include the Christian Incarnation in his Geist of history (as elaborate as Aquinas) to therefore find some Christian connection to his Geist (which is the Inward God to Hegel, as it is to Jesus) is not really necessary when the Soul is understood as being experienced only in the Inward Path as the God or Father Within, whereas Godhood is reached through the Outward Path of material and supermaterial evolution activated by the Spirit-Will within. Jesus Christ, Gautama Buddha, and other great mystics (a source for ecumenism here) are then understood as mystics of the Inward Path ridding the body of material desires to see or experience the Father Within, which is retained but transformed in the Outward Path of evolution to real Godhood. This is the Twofold Path.