A sacred synthesis

 We can have our old religions and our old political and cultural arrangements along with modern science, they just have to be adapted a bit, so conservatives and revolutionaries can rest easier.

With evolution we are destined to be Gods: the golden synthesis of religion and science.

The will, soul, spirit, life-force, will to power, will to Godhood, or as I call it: Tirips, is the sacred will to evolve to Godhood and nothing more than that,which is enough. It is the most sacred drive but it isn't God, it is the drive within life to Godhood which must live and adapt the life it lives within to the exigencies of natural selection and evolution. It is a material drive, but the most sacred element of the material drives. It is not a “spiritual” drive, it lives within life and is passed on through procreation. It part of our nature, and the most important drive of the direction of our lives and cultures or should be.

This worldview which I define as theological materialism is the golden synthesis of religion and science. Energy is matter in another form, so matter is really not passive as Newton's first law said. Matter in the form of energy moves matter. Matter in the form of energy moves matter from within matter as well as from outside of matter. There is more than an outward action or reaction with matter, there is an inward vitalism working within and shaped by outside evolution, which is the activation of the will to life as inward metabolism, growth, reproduction. Theological materialism amplifies this vitalist will to life with the goal of Tirips or the will-to-evolve-toward-Godhood. Spirituality is not needed in religion when matter is not passive. It is matter not spirit that is evolving to its zenith of Godhood. With evolution we are destined to be Gods.

Political philosophers talk of ideologies, like the Great Reset, religious philosophers talk of covenants, mysticism, etc, like the Traditionalist School, I believe the Third Covenant, the Cosmic Covenant, surpasses both of these.

My view of the absolute importance of human evolution kept me away from the brilliant seduction of the Traditionalist School which is where the Alt-right turned. Many have now gone over to the school of Guenon, Evola, and the Russian Dugin, and embraced a non-populist, old spiritual religious, imperialist, hierarchy of rule, and have downplayed or even rejected the idea of science and evolutionary progress. Why didn't the Alt-right feature more Western geniuses, men like the brilliant British/American psychologist Raymond Cattell, or the great Neo-Darwinist field of sociobiology, rather than converting to the West-hating Russian imperialist Aleksandr Dugin and his Traditionalist School teachers, Guénon and Evola who did not find science (a jewel of the West) nearly as important as Eastern spiritualism (a jewel of the East).

I write of Three Covenants explaining how in the First Covenant of Primordial Tradition the Spirit and Soul of the Inward Path were understood as existing in the blood, that is, as being passed on only racially and tribally to a chosen eg. (Jewish) or noble (Aryan) people, etc.. Then Jesus Christ (and Eastern masters) brought the knowledge that the spirit and Soul-Within need not be understood and affirmed only racially or tribally but could be understood and followed by any race, any people, universally, provided they were taught the proper way to see or experience the God Within; Christianity said we were “Chosen” through faith in Christ not chosen by blood. That was the Second Covenant. Theological materialism (and the projected Theoevolutionary Church) affirm the mission and path of the Third Covenant, the Cosmic Covenant of the Evolutionary Outward Path, which revitalizes Primordial Tradition, Christianity, Hinduism etc. by once again affirming the First Covenant of genetic and biological qualities within our material evolution to supermaterial Godhood as applied to the Outward Path.

Constitutions and moral truths need to rest on real natural rights according to real human nature. From there we can derive the set of preferences with which to start. Natural law, when including the biological origin of social behavior, tells us that we have a biology determined human nature. Our real freedom is limited by various determined choices, but we have the flexibility to be mistaken about who we are and what we can do and be.

The best and most recent sociobiological knowledge has been telling us that human nature, affirmed throughout human history, has been, and continues to be basically, kin-centered, gender defined, age-grading, heterosexual marriage-making, hierarchical, ethnocentric, even xenophobic, and religious-making, among other things, with group-selection as the primary unit of selection. This is basic human nature.

If real kin and ethnic-centered human nature was allowed to be what it is, it would naturally lead to ethnostates, and finally, if we are wise, to an ethnopluralism of ethnostates for all groups, black, white, brown, yellow, or red, with each ethnostate protected from marauding imperialists, global businesses, supremacists, Marxists, etc., and defended by a defensive federalism. An ethnopluralism of ethnostates could be established legally in the United States with our constitutional separation of powers and states.

Introduction

Introduction To Art in the Theoevolutionary Church.

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The transfiguring goal for Friedrich Nietzsche in his early writings was the creation of great men, a republic of genius. Although that is important it is not nearly enough. Renewal requires the religious goal of our evolution to Godhood in the cosmos, which brings a far more exalted renewal of consciousness, and contains the power to revive religion, philosophy and art in the enlarged modern world.

It is not tragic music, as Nietzsche and Schopenhauer thought, which expresses “the immediate language of the will,” it is evolution. It is not the Will To Power but the Will To Godhood that activates life, which evolution then shapes, that is the real source for a renewal of mythopoetic power. Evolution is the super-epic for art, glorifying the struggle to attain Godhood. Art can bring religion to life but it is not religion.

Religion and philosophy can recognize evolutionary religion as what we need, politics can help create it, and art and religious rituals can affirm it. Our evolution can even be democratic, with a federal system respecting and protecting the independent parts of the whole, maintaining the separate variety which advances evolution best, only now with cooperative competition in evolution, as we gradually evolve beyond the human sub-species toward Godhood.

The Twofold Path brings together inward traditional religion with outward material-supermaterial evolution. The Twofold Path offers conservatism and synthesis to religion, and science, and allows the new to work along with the old, without the damage of revolution, and most importantly offers the divine evolutionary path to real Godhood.

Early Nietzsche could not see his way out of the loss of both religion and science other than through the rebirth of art-myth as a guide to truth, along with creating individual great men as the goal of culture. Nietzsche thought that this loss of myth was the result of the reasoning of Socrates which supposedly destroyed myth, and also after the “historical sense” and the abstract pursuit of knowledge for knowledge sake in modern times further destroyed myth and religion. Kant helped this destruction along by showing the limits of knowledge, and Schopenhauer by adding the Will as the superior force to all knowledge.

I did not erect theological materialism on the ruins of Christianity, as modern thinkers did with science and the humanities, I wanted to renew the building, not tear it down. This rebirth was done through the Twofold Path, where the God-Within, the Father-Within, is seen as the first glimpse, or the mirror of the Godhood reached through material and supermaterial evolution. But this was a revelatory insight and not done simply to retain Christianity, and not done because I in fact do respect the conservative thinkers who see the great value for life in traditions.

Theological materialism and the Theoevolutionary Church revive both religion and science after modern life could not retrieve them as a satisfactory guide to truth. This brings along the religious-cultural goal of evolving increasingly great men, and also the sacred goal of attaining real Godhood in evolution in the Outward Path, the God first seen and mirrored in the Inward Path of the great religions.

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Theological materialism and the Theoevolutionary Church suggest that we don't need duality in the art world any more than we do in theology or philosophy. With evolution the incomprehensible infinite of the Romantic becomes the clarity of the Classical. Beauty becomes truth and truth beauty. This is the goal affirmed in the art philosophy of  Evolutionary Realism.

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.

Certainly we are imperfect, as the Christians demand, but our evolution to Godhood can bring perfection, which means we should not permanently dwell on our imperfections seen only in the Involutionary Inward Path, it is in the Evolutionary Outward Path where we can reach perfection in Godhood.

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.

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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. 

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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.

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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.

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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.

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 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.

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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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Harmonizing The Revolution

The reality is that the Theoevolutionary Church points toward the most radical social change or revolution since the beginning of the Revealed Religions. But unlike most “radicalism,” the Theoevolutionary Church is harmonized and tempered with Conservatism, the inclusion of Tradition in the Twofold Path. Ordered Evolution and Revitalized Conservatism synthesize the radicalism of the mission.

Our mission is to help all people, all races, all cultures evolve beyond the human species upward in consciousness, intelligence, beauty and goodness all the way to Godhood in the distant future.  The affirmation of material life evolving to supermaterial life and on to Godhood, is the foundation of the social revolution, brought about by the addition of the sacred Evolutionary Outward Path to the Traditional Involutionary Inward Path.

In seeking to evolve to Godhood, the Theoevolutionary Church developed not to destroy Christian Tradition, or the Tradition of the East, but to fulfill these Traditions.

There needs to be a constant effort to raise all people, all races, all states in evolution, but inequality needs to be seen as natural and normal. The primary mission of the Theoevolutionary Church is to help all groups rise according to their own cultural procedures and abilities. The love of ones own people needs to be seen as healthy, this is the way bonding takes place in maintaining as well as advancing evolution. We champion small states, with a light federalism protecting their independence, as the best long term way to maintain and advance human life.

Imperialism and racial supremacy of any one kind, noble, chosen, or elite,  is not affirmed in the Theoevolutionary Church. Such supremacy can stop variety and innovation and can create deep and often violent resentment of one group by another, eventually damaging both groups. The world, the Kosmos, is evolving to Godhood, and not just one people, and the Church and the Twofold Path will help guide this evolution.

Technological Advancement And the Theoevolutionary Church

As the 21st century develops, George Dvorsky has come up with his must-know terms in science, technology and philosophy for the “expert generalist,” so that we may understand the Big Picture past, present and future.

As I examined the list: Sentient Developments, I was struck with how much an overall religious worldview will be needed to synthesize these new developments, assuming we can survive to experience these advances. Christianity, and more specifically, the Theoevolutionary Church, will need to provide a healthy structure for these developments.

Technological development will create radical social disruptions beginning around the mid-point of the 21st century. Most of the creaters and engineers will expect or even demand total freedom to develop what they please without moral restrictions. It will be the task of religion to apply the traditional seven Christian virtues, the ten commandments, the eight Beatitudes and the six precepts of the Traditional Church to these technological developments, while at the same time the Theoevolutionary Church may welcome technologies that help us evolve to Godhood.

The list of terms includes:
Accelerating change, the Anthropic Principle, artificial General Intelligence, Augmented Reality, Bayesian Rationality, Cosmological Eschatology, Engineered Negligible Senescence, Existential Risks, Extended Identity, The Fermi Paradox, Friendly AI, Human Enhancement, Human Exceptionalism, Information Theoretic Death, Mass Automation, Memetic Engineering, Mind Transfer, Molecular Assembler, Neurodiversity, Neural Interface Device, Noosphere, Open Source, Participatory Panopticon, Political Globalization, Post-Scarcity Economy, Quantum Computation, Radical Luddism, Remedial Ecology, Simulation Argument, Soft Paternalism, and Technological Singularity.

Mr. Dvorsky gives no suggestion, of course, for the Theoevolutionary Church which should be the paternal and ethical foundation for dealing with these coming technological advances. It seems to me that God is the “postbiological superintelligence” they are attempting to invent. It is another virtual God, whereas the real God must be not merely simulated, however impressive the simulation; we must join God, become God, evolve to God, not merely simulate God. This suggests that extending personhood artificially outside the human sphere is not the central direction that evolution must go, it is the human being who can be extended through evolution. The Darwinian process continues, even as we may learn to manipulate it. Let us be directed by the humane considerations of the church.

We would not approve of radical Luddism, the dangers of modern technology are only dangerous when they are unhinged from traditional religious morality. The “libertarian paternalism” we would approve of would be directed by the subsidiarity and federalism of the Traditional Church, upgraded by the Theoevolutionary Church.

Traditional religious sages have been experiencing God by way of soul-recognition for many centuries, now computers may be seeking the same experience. Both are more or less virtual experiences. God is real, not virtual.

Technology can move in the direction of bio-spiritual evolution to Godhood, applying the traditional social teachings of the church, which supplies the best environment for living and evolving in the world. We evolve in the direction of God, who was seen by Christ and other great religious sages, long before modern technology.

These complicated issues will need to be further examined.