Religious Evolution
GAVIN:
Christianity, as taught by Christ, was a religion of love, the essence of
Christianity being love, and especially the impersonal love of men for one
another.
CONOR:
While not overlooking the personal love of men for women, or of a man for a
particular woman, sanctified by marriage ... in accordance with the
relativistic principles of Christian dualism.
GAVIN: So
Christianity was centred in the heart, that seat of the emotions.
CONOR: That
is correct.
GAVIN:
Where, then, would Transcendentalism be centred?
CONOR: In the head or, more specifically, the superconscious
part of the psyche, as applying to awareness.
Transcendentalism would not be a religion of the soul, but the spirit.
GAVIN: So
love would presumably be ruled out?
CONOR: Love
would be irrelevant because connected with the emotional part of the soul. Now soul, on whatever level, wouldn't be
something for which transcendental man had any great respect.
GAVIN: What
other levels does it have?
CONOR: The levels of sensation beneath emotion and of feeling above
it, the one appertaining to the flesh and the other to the subconscious
mind. Generally speaking, the evolution
of relativistic religion has been from the sensational to the feeling via the
emotional.
GAVIN: In other words, from pleasure to happiness via love.
CONOR: Yes,
as sanctioned by the institutions of Roman Catholicism, Protestantism, and neo-Orientalism respectively, the class integrity of each phase
of this evolution approximating to the grand bourgeoisie, the bourgeoisie, and
the petty bourgeoisie.
GAVIN: So
it was only with the rise of Protestantism, corresponding to a bourgeois phase
of relativistic evolution, that Christianity, as the religion of love, came
properly into its own. Prior to then,
Christianity, in the guise of Roman Catholicism, had put more stress on the
sensational, as implying pleasure.
CONOR: Yes,
possessing a kind of pagan/Christian integrity appropriate to the extreme
relativity of the aristocracy and grand bourgeoisie. Roman Catholicism was and, to a degree, still
is centred in sensation, the institution of the Confessional requiring that the
penitent confess his sins, i.e. sensual indulgences; it being taken for granted
that he will always have sins to confess.
For as sensation is of the essence of Catholicism, so the Church must
ensure that the penitent always has something to confess and therefore will
expect a confession from him, thereby to some extent pressurizing him into
further sin in a vicious, non-evolutionary circle of penitence and absolution. Paradoxically, the Catholic Church exists as
much to maintain sin, i.e. crude sensation, as to absolve it. Without the Confessional, the Church would
have no way of keeping a tag, so to speak, on people to ensure that they were
sinning. The Catholic ideal of refined
sensual indulgence, reflected more positively in the institution of the Mass,
with its obligatory wafer of bread, has to be protected if the ideological
integrity of Catholicism, as a pagan-based extreme relativity, isn't to be
diluted or undermined. Speaking
personally, I have no use for a religion that upholds sensation. The bourgeois ideal of love, centred in the
heart, certainly reflects a superior development in the evolution of
relativistic religion, albeit one that is still sensual, and hence soulful.
GAVIN: And
yet, the bourgeois ideal of love was destined to be superseded, on a class
basis, by the ideal of happiness, as applying to the petty bourgeoisie, an
ideal which is as much post-Christian as the Catholic one was pre-Christian,
using the term 'Christian' in a moderately relative sense.
CONOR: Yes,
that is so! Christ didn't teach men to
meditate, only to love one another, and so the meditating, yoga-practising neo-Orientalist is experiencing a more refined soulfulness than
Christ would have envisaged - namely, the soulfulness of feeling at its most
positive, either as happiness or joy, and usually dependent on some special
breathing technique to increase the oxygen/carbon content of the blood and
thereby facilitate enhanced awareness and refined feeling. This petty-bourgeois meditation, centred in
happiness, is at the opposite pole from the pleasure-indulging Catholic - an
extreme relativity favouring the transcendent (awareness), but rooted in
positive feeling, the most sublimated soulfulness.
GAVIN: Thus
from the concrete sensational soulfulness of the Catholic to the abstract
feeling soulfulness of the neo-Orientalist via the
compromise emotional soulfulness of the Protestant - the evolution of
relativistic religion.
CONOR:
Indeed, though of course before the relative there was the absolute, and after
the relative has passed, there will be another absolute, antithetical in
character to the first one.
GAVIN: You
mean a transcendental as opposed to a pagan absolute?
CONOR: I
do, and which, in class terms, we might distinguish as aristocratic and
proletarian, the former implying stoicism, or an absolute endurance of pain,
the latter, beyond the realm of soul, implying awareness, but an absolute
awareness elevated above any intrusion of positive feeling.
GAVIN:
Therefore not dependent on special breathing techniques or involving yoga posturings, but demanding, instead, the most complete
negation of the body in a spiritual positivity solely
concerned with itself, that is to say, with the cultivation of awareness.
CONOR:
Absolutely! An
entirely post-atomic religion, in which the spirit is free to expand upon
itself, conscious of nothing foreign.
GAVIN: And this would be the religion of civilized proletarian man,
of social man become transcendental man.
CONOR: The ultimate religion in the evolution of man from
aristocratic beginnings to proletarian endings, as pertaining to an absolutist
civilization, and therefore not co-existing with any other religion.
GAVIN: Does
petty-bourgeois meditation, or yoga, co-exist with
other contemporary religions, then?
CONOR:
Indeed it does, and as a predominantly classical religion co-existing with the
romantic appearance-centred religion, if I may so call it, of LSD tripping,
both of which religions exist on the highest level of petty-bourgeois
civilization - the later phase of it, which is that of petty-bourgeois
relativity leaning towards a proletarian absolutism.
GAVIN: Then
what would be the earlier phase, on whichever side?
CONOR: Some
kind of Friends or Unitarian neo-Protestantism on the spiritual, essential, and
therefore predominantly classical side, which would co-exist with
neo-Catholicism on the materialist, apparent, and therefore predominantly
romantic side - neo-Catholicism being distinct from Roman Catholicism,
particularly in its historical mould, in terms of the greater emphasis placed
on appearances, including ceremony, as opposed to refined sensual indulgence,
though some of this will doubtless still accrue to it.
GAVIN: So,
like art, religion evolves from an earlier to a later phase of petty-bourgeois
development, and does so, in accordance with the dualistic integrity of a
relativistic civilization, on two sides - namely, a materialist/romantic, and a
spiritualist/classic.
CONOR:
Precisely! And I venture to suggest that
the spiritualist/classic side will signify a higher level of religion than the
materialist/romantic side, just as spiritualistic art is inherently superior to
its materialistic counterpart in any given phase of evolution. Thus if I were a petty bourgeois of the
earlier and more relativistic type, I would prefer to be a neo-Protestant than
a neo-Catholic. By a similar token, I
would prefer to be a meditator than an LSD-tripper,
if I were a petty bourgeois of the later and more absolutist type. And this in accordance with my
spiritually-biased temperament, the sort of temperament that, in sexual
matters, keeps me away from wife-violating and homosexual activities.
GAVIN: And one, no doubt, which makes you a Transcendentalist
rather than a Socialist.
CONOR: Yes,
but that is on an absolute ideological level, which has nothing to do with
petty-bourgeois civilization.
GAVIN: Then
there is a relative distinction between them?
CONOR: To
be sure, and it will persist until Socialists are converted to
Transcendentalism sometime in the future, and the basis is accordingly laid for
a proletarian civilization, a civilization upholding transcendental meditation.
GAVIN: This
presumably being the absolute meditation, as distinct from the petty-bourgeois
extreme relativity of happiness/yoga meditation.
CONOR: Yes,
and it would not co-exist with LSD tripping.
GAVIN: Then
there will be no recourse to synthetic hallucinogens in the future?
CONOR: Only
in the first phase of the post-Human Millennium, that of the Superman, which,
following an epoch of classical absolutism, will constitute a kind of romantic
interlude preceding the higher classicism, so to speak, of the hypermeditating new-brain collectivizations
in its second, or Superbeing, phase. This romantic interlude, between the ultimate
human classicism of the transcendental civilization and the ultimate post-human
classicism of the Superbeings, will apply to the
absolutely superhuman stage of evolution, in which human brains become
artificially supported and sustained in collectivized contexts, a post-human
epoch during which time LSD tripping will be the religious norm, it being
distinguished from petty-bourgeois tripping by dint of the evolutionary gulf
between a flesh-bound human being and an artificially supported/sustained
brain, the one relative, the other largely absolute, having LSD, or some such
synthetic hallucinogen, introduced into it on a much more consistent,
protracted, and regular basis than could be tolerated by a human being, and
this in accordance with the spiritual criteria of the Superman Millennium.
GAVIN: And yet this romantic phase will be superseded by a period
of intensified transcendental meditation, as Supermen are transformed, by
qualified technicians, into Superbeings, following
the surgical removal of the old brain and the ensuing re-collectivization of
new brains into superior entities.
CONOR:
Absolutely! And such hypermeditation,
as I prefer to call it, will put Superbeings on
course for transcendence, that is to say, for the attainment of pure spirit to
the heavenly Beyond, as evolution draws towards a climax.
GAVIN: In other words, the attainment of Absolute Mind to Heaven,
if I may be permitted a Christian anachronism.
CONOR:
Which would be a supra-atomic stage of evolution and, once all separate
transcendences had converged towards one another and expanded into larger
wholes, the ultimate stage ... of the Omega Point - the culmination of
evolution in spiritual Oneness.
GAVIN: So
it is towards this spiritual Oneness that all human progress tends.
CONOR: All
virtuous human progress. Certainly not
on absolute terms while there is any soulful identification in religion and,
consequently, a stemming from the alpha roots of evolution in pure soul, as
there still is in petty-bourgeois civilization ... where the most positive
feeling becomes the religious ideal.
Such philosophers as Bertrand Russell in The
Conquest of Happiness and John Cowper Powys in The Art of Happiness
may be relevant to a petty-bourgeois stage of religious evolution, but not to
anything higher! The proletarian stage
of the future will require a philosophy of awareness, which, cultivated on
absolutist terms, should bring human evolution to its religious climax. We must leave what lies beyond man to the
post-human life forms of the Superman/Superbeing
Millennium.