So it is our “cosmic duty” to partake in the “techniques of spiritual development” that are determined as efficacious for collective transcendence, as determined by the Central Science Council.

Thus, our Cambridge philosophers and paranormal investigators; the one-time director-general of UNESCO and our rebellious Jesuit have a few things in common. They not only want to control political and cultural life in the material world, but to extend their power in order to control the unseen realms of spirit/mind, the afterlife and the material and spiritual future of the planet itself. Their ambitions are truly limitless.

 

Evil’s Endgame?

Teilhard felt that he alone out of all of humanity had seen the “Truth”. Nevertheless, his faith in the collective consciousness of mankind was such that he believed that once this “fusion of love of God and faith in the world” had been ignited in one mind, “sooner or later there will be a chain reaction”. And nothing could stop the Truth from being spread through the universal mind and “setting everything ablaze”.

But where did this “Truth” come from?

It is interesting that he chose to append a story that he told in his early work The Spiritual Power of Matter to one of his last books, The Heart of Matter. It appears to be a dramatised account of a mystical experience which describes a man being swooped upon by an entity as he walks through a desert. This creature called “the Thing” then penetrates his soul and proceeds to pour the sap of all living beings into him, renewing all the “enfeebled fibres of his being”. The young man feels the rapture of ceasing to be himself but also the oppression of some superhuman peril. This force is also “equivocal, turbid, the combined essence of all evil and all goodness”.

The entity declares, “You called me; here I am.” This call apparently originated in the desire of the young man to pit himself “against Reality entire and untamed”. The creature claims that it had been waiting for him, so that it itself could be “made holy”. It then describes the consequences of their union:

[…] now I am established on you for life or for death […] He who has once seen me can never forget me: he must either damn himself with me or save me with himself.

It is clear that Teilhard believed that he personified mature humanity that was now able to bear the burden of “Reality”, which was the pure, naked force of evolution. Mankind would then rise or fall according to its ability to cooperate with this force.

There is, however, another reading. If humanity conjures and deifies what it believes to be the force of evolution, it will inhabit us and we will share its fate. Stripped of the salvation of Christianity, we are condemned to an endless (and ultimately futile) search for immortality in order to avoid the terrors of final judgement, when the force (which we may term “the beast”) and his collective human host will be condemned together.

Finally, we must note that the triumvirate of Myers, Huxley and Teilhard marks a strange development in the psyche of the Western world. This is a remarkable extension of Enlightenment hubris from the visible to the invisible spheres, both now yoked to the imperatives of transhumanist evolution. It really doesn’t matter, at this point, whether human evolution is seen in terms of a benevolent pantheistic force that is pushing us to a glorious endpoint or as the fruits of the more prosaic unfolding of matter subject to a range of natural laws. What is important is that the triumvirate has firmly placed humanity within nature and removed any hint that we may have been created in the image of a transcendent God. While this reduces us to entirely material beings subject to no spiritual privileges, it does effectively raise the evolution of human consciousness to divine levels.

This divinisation of supposed material processes and a belief in self-directed spiritual evolution is, then, the jam set to trap the ants. It is the broad church of evolutionary humanism that can hold atheists, agnostics, utopian scientists, New Age devotees, practitioners of Eastern religions, occultists, misinformed Christians and so on.

In their widespread use of technologies of the self—including psychedelics, meditation, television, endless browsing and gaming— people are increasingly identifying with the images, memes and themes of the global brain at the expense of the real world. They are completely open to whatever influences may actually reside in the spiritual metaverse. Why would we worry, though? Evil no longer exists.

We can only assume that Myers, Huxley and Teilhard are pleased with the way things are going as they continue to evolve with us from “the other side of the gulf of death”. The previously undisciplined consciousness of humanity is being whipped into shape. Indeed the “evolving” consciousness of the Western population is now very nearly terminally passive and defenceless: at one and the same time both credulous and sceptical. It is being emptied so that “the Thing” is more able to penetrate this pliant collective soul.

We look on blankly as the global architects erect the planetary Internet of Bodies and Things complete with a ubiquitous sensor network. What are they doing? Most of us can be barely bothered to ask. Most are deaf to the few voices who call out in the wilderness, “They are setting up an all-encompassing digital surveillance network to study your emotions, thoughts, movements, and connections so that they will know how to engineer the final convergence.” This setting-up is, in effect, to prepare for the invasion of our cosmic bodysnatcher—with whom, unless we are very careful, we will be condemned to share a common fate.

 

 

General Sources

Gauld, Alan, The Founders of Psychical Research, Schocken Books, New York, 1968

Huxley, Julian, New Bottles for New Wine: Essays by Julian Huxley, 1957

Huxley, Julian, in Rawcliffe D.H., Occult Psychology, 1952

Levy, Paul, Moore: G. E. Moore and the Cambridge Apostles, 1979

Myers, F.W.H., Human Personality and Its Survival of Bodily Death, 1906 

Philips, Paul T., One World, One Faith: The Quest for Unity in Julian Huxley’s Religion of Evolutionary Humanism Journal of the History of Ideas, Vol. 68, No. 4 (Oct. 2007), pp. 613–633

Sagovsky, Nicholas, On God’s Side: A Life of George Tyrell, Clarendon Press, 1990

Salter W.H., The Society of Psychical Research: An Outline of its History, 1948

Smith, Wolfgang Smith, Theistic Evolution: The Teilhardian Heresy, 2012

Uglow, Jenny, Lunar Men: The Friends Who Made the Future 1730–1810, 2003

 

 

Main article image: Fantasy Science Fiction Earth | Pixabay licence

 



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