Saturday, August 13, 2016

That “something else” which helps explain the dynamism of evolution


Virtually no scientist will agree to it but I think there is more to evolution than the duality of genes and nature, or genes telling the cells what to do within natural selection. That seems inadequate to explain the development of form and order, and the almost timeless movement from simplicity to complexity.

I don't think it is on the right track to speak of “morphogenetic fields” as Sheldrake has done while using the same non-material spiritual explanation for them. The same goes for Pierre Teilhard de Chardin's non-material spiritual God, mystically injecting itself in evolution.

I see a purely material force, or more accurately a supermaterial force, within the elements of life itself, working within the cells to activate life toward the zenith of evolutionary success, which is here defined as Godhood. It is a supermaterial Godhood reached through material evolution and not one, non-material, uncreated God, it is an ongoing evolution of living objects toward the highest evolutionary life of Godhood.

I have called this force a will-spirit or spirit-will, or more formally the Spirit-Will-to Godhood, retaining the word “spirit” to connect with the long tradition of religion, because I think that a nonmaterial spirit was the attempt by traditional religion to define God or the movement toward God, which can be retained even as it is transformed. This I feel is that “something else” which helps explain the dynamism of evolution.

I don't know how science will find this force but I suppose it will one day. Even though this activation force is defined as material and not spiritual it seems to be the main obstacle science-minded people have with accepting the religious philosophy of theological materialism. And on the other side, applying material evolution in religion is the main obstacle for religious people.

This view of evolution has led to a new religious philosophy which never-the-less retains but transforms past ideals of God and evolution in the Twofold Path. I have called this philosophy theological materialism. For me, this is the simpler explanation of evolution, God, and religion rather than the more complex explanations we have seen, as the simpler explanation perhaps preferred in the idea of Occam's razor, that among competing hypotheses trying to connect science and religion, the one with the fewest assumptions should be selected. 

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