Doing Your Part to Keep the Cosmos Healthy
The two great forerunners of evolutionary cosmology were Hegel in the West and Sri Aurobindo on the East. The former is widely mis-or disunderstood, while the latter is simply not understood, or not widely known, anyway. However, I also believe that Christian metaphysics, properly understood, is evolutionary to the core, and entirely compatible with a philosophy of cosmic evolution. It could hardly be otherwise.
In fact, that gives me an idea for something I should post about--Jesus as the divine emissary who brings the "good news" of cosmic evolution. Teilhard de Chardin certainly recognized this, seeing Jesus as the "omega point" or fulfillment of the cosmic drama. This omega point--which lies outside space and time and is already complete in itself--operates like a telos that draws us toward our own spiritual completion. In Jesus, "alpha and omega"--the completed whole--meet in the middle of history, and he comes to telos all about it. It is accomplished. So relax already. Better yet, relux and call it a deity.
Hegel's philosophy is so difficult and so capacious that it has been used by mystagogues and demagogues of both the left and right to prop up their own sorry philosophies. For example, it is well understood that Marxism was largely a recasting of Hegel's philosophy in materialistic terms. But whenever we adopt a materialistic view, we are turning reality on its head. Materialism is deceptively and seductively simple, but it is an insidious metaphysic that does great violence to our humanness. Frankly, it posits a cosmos that is not worthy of our being in it.
Hegel was obviously ahead of his time, in that contemporary physics now requires us to regard the cosmos as a seamless and indivisible whole in which every part is internally related to every other part. Wholeness in both space and time is the prior condition of reality, not something we arrive at inductively by somehow adding all of the parts of reality together. Physics forces us to take seriously the idea that the Truth is the whole and that the whole is the Truth; it is not a static truth, but a dynamic, unfolding truth--or more accurately, an ongoing revelation of truth as it discloses more of itself in the fullness of time.
Hegel's central lesson is that the Whole--what he called the concrete universal--is not an amorphous blob--"the night in which all cows are black"--but that it has an internal, trinitarian logic all its own, the infamous "thesis-antithesis-synthesis" that subtends all evolutionary progress. The whole is an infinitely complex system, and human beings are self-aware images of that system. We are conscious Spirit because the absolute is conscious Spirit, and conscious Sprit is immanent in the cosmos. Likewise, we have an underlying subjective wholeness because we partake of the prior wholeness of reality. Neuroses and mind parasites disrupt this wholeness and create all sorts of irreconcilable divisions in the psyche.
This is the reason why your billions of individual brain cells--which are involved in trillions of constantly changing connections with each other--so simply and elegantly resolve themselves into the atemporal experience of a unitary "I." Your I AM is a mirror of the fundamental unity of the cosmos. It is not the result of this brain activity, but the prior condition of a nervous system that can sponsor such holistic consciousness to begin with.
What we call nature is only the outward aspect of the world--a partial and misleading view of things given by our senses. Only consciousness can know of the interior horizon of the cosmos. But it takes a higher consciousness still to comprehend the inner dialectic that unifies spirit and matter, which is why Hegel was not shy about regarding himself as the greatest philosopher who had ever lived. In his mind, he had realized Absolute Spirit, insofar as it is possible to do so on our plane.
That is, the Absolute Spirit is ceaselessly restless and dynamic. It is constantly synthesizing and resolving partial expressions of itself into higher unities. But each higher unity is itself another partial expression of the absolute, so the activity is endless. I believe this is what personal growth or evolution is all about.
In the past, I have written about living one's life on the shoreline between the time and eternity, the finite and the infinite. Hegel's system is another way of talking about this. To be "rational" in Hegel's sense of the term is to constantly press forward, to seize the tiller of cosmic evolution by striving to overcome all of the dualities and contradictions that surround us. Remember what I said the other day: the deeper person is the one who can comfortably synthesize and harmonize the most points of view.
Now bear in mind that this is not "multiculturalism" or relativism but its opposite. It is to experience the deeper unity beneath the partial expressions of reality, not to elevate those partial expressions to the ultimate. This latter fallacy is committed by all relativists.
That is, the finite, atomistic logic of the common intellectual holds opposites and limited perspectives in rigid and fixed categories, which is the end of evolutionary thought. The "common sense" of the typical contemporary left wing intellectual confuses the contingent with the essential. The realm of the essential is foreclosed to them, because intuition of it requires a higher form of cognition called faith, a patient unknowing that clears the way for the operation of the synthetic function that allows us to see into the deep within of things.
When it is said that "faith can move mountains," it is a poetic way of noting how this special mode of thought does indeed have remarkable powers to evolve our understanding of the material world--for example, to reconcile matter and spirit, reason and revelation, life and death. Faith is a much higher form of reason, for only it allows access to the Reason--the concrete universal.
Of course, "health" is etymologically linked to the word "wholeness," and the reason is obvious. Physical health, psychological health, and spiritual health all involve wholeness in different ways. For what is physical illness but a "part"--a bacteria, an organ system, a cancer--that has split off from the whole, so that the harmonious unity of the organism is disrupted? Again, what is a mind parasite but a part of the personality that has gone its own way and has its own subversive agenda that is not in the best interests of oneSelf? And what is spiritual pathology but the exaltation of a graven image--some partial expression of the whole Truth, elevated to the ultimate?
Indeed, what is political pathology but the the great reversal of e pluribus unum into its perverse reflection, e unum pluribus? Out of One, Many might as well be the secular mantra that underlies the projects of multiculturalism, "diversity," moral relativism, identity politics, victimology--virtually all of the pneumapathologies of the Left. The leftist cure is even worse than the spiritual sickness it represents, because the cure involves attempting to recover their lost wholeness by rigidly imposing it from on high, a false god if ever there was one.
Today's post has been a tiny, partial expression of the whole. However, now that we are hovering around the penumbra of the concrete universal, I think we will spend a few more days here, synthesizing some further insights as they apply to Christianity and perhaps even getting into some Aurobindo. As I have mentioned before, this East-West synthesis will be the way of the mankind's spiritual future, so we might as well get to working on it now. Sure, it's inevitable anyway. But it's always a good idea to bow before the inevitable.