“A Pulse in the Eternal Mind, no Less”

(Rupert Brooke, The Soldier)

It feels as if we are approaching a huge change to humanity. To those of us who are children of the 60’s this may just be “the dawning of the age of the Aquarius”Aquarius . Let the Sunshine In  Transformation. I believe so, and argue for that below.

But,

It feels like we’re rushing toward extinction. After all this is what confronts us:

 Environmental devastation: A crisis most feel powerless to stop, thwarted by greed, nationalism, and predatory capitalism.  

 Erosion of community: Natural, face-to-face human connection is increasingly interrupted and mediated by apps and social media.  

Spiritual vacuum: Materialism has become our de facto religion, while traditional faiths—which explicitly call for love and forgiveness—are routinely distorted by politicians.  

Existential technological risk: Human egotism has already driven leaders to terrible actions, yet a coldly rational, potent AI that cares nothing for the planet could simply extinguish us all.  

Yet,

These dangers may simply be the birth pangs of a new stage in the evolution of consciousness—an emergency giving way to glory. Perhaps we are in the throes of an emergence, something akin to the Age of Aquarius!  

This is the future that evolutionary biologist Pierre Teilhard de Chardin predicted half a century ago. For him, the universe has always been conscious, with matter and spirit acting as the inner and outer layers of reality. He traced this accretion from uncoordinated plasma after the Big Bang, through quarks, atoms, and molecules, driving chemistry toward the birth of life and biological evolution. Self-awareness arrived with Homo sapiens, and with it, the agglomeration of ideas into a web of knowledge no longer strictly bound by biology.  

What gives evolution its impetus and purpose? Teilhard believed that the underlying reality is the force of love—what Dylan Thomas called the “green fuse that drives the flower.” It is a love that leads to integration rather than fragmentation and loneliness.  

Teilhard would surely have recognized the grave dangers of AI. However, these threats primarily concern the human species within its current physical incarnation. In common with most deep thinkers, he believed in our transcendental coexistence within “all that is.” He saw within evolution the inevitability of consciousness becoming fully aware of itself. At each stage, humanity crosses thresholds: from the physical to the chemical, and from the chemical to the biosphere. We are now crossing into the evolution of pure ideas within the noosphere, leading toward an ultimate, blinding flash of awareness: the realisation of consciousness and God. This is my hope and belief.  

This entire discussion is teleological; it speaks to purpose. So much of the modern world is devoted to the physical questions of “How?” rather than “Why?” and “Whither?” To move beyond mere mechanics and ask why we are here naturally connects us to Eastern rather than Western patterns of thought—traditions that have deeply inspired thinkers such as Carl Jung, Martin Buber, David Bohm, and Philip Goff.  

Is this teleological view consistent with the determinism of physical theories of the universe, such as Tim Palmer’s Rational Quantum Mechanics and block universe, or Milo Wolff’s Wave Theory? Perhaps by exploring the role of underlying quantum structures and wave mechanics, we might begin to bridge the gap between physical determinism and cosmic purpose—ultimately understanding both the Why and How of existence.

I am probably having a conversation with myself, but it helps to write it down. I’d be delighted if someone were to challenge or add to these inquiries?

Dialogue, Love and Joy

The great existentialist philosopher – Martin Buber – speaks about dialogue and distinguishes it from love. I have included some quotes at the end of this note from his 1929 essay “Zwiesprache” (Dialogue) below, together with a short note about Buber and Jesus.

Here is my thought

Genuine dialogue is about meeting, arising from mutual awareness. This can happen even as two stranges glance at each other in passing. Perhaps this is what Jesus meant by “Love thy neighbour as thyself”; that is, become as fully aware of and in sympathy with your neighbour as you are with yourself. This perhaps also applies to Jesus’ second injunction about how we should love God (with all our heart).

Are these two commandments a call to dialogue?; so that we become fully aware of, and turned toward our neighbour. This is something one could then practice, something similar to mindfulness. I have always wondered how you could just conjour up “love” as a feeling, an affect. There are so many of us now who do NOT love ourselves. How then can we ‘love another as ourself”?

Whereas perhaps we can more easily practice becoming fully aware of our neighbour. That might indeed be the road to love; a Love which is the joy that I believe underlies all creation.

As Pierre Teilhard de Chardin says

“Joy is the infallible sign of the presence of God”.

Buber quotes

Three types of dialogue. In his 1929 essay Buber describes dialogue as genuine meeting with full awareness. He developed this later (I and Thou,1937) into a whole philosophy of relation; where all meaning is contained in the relationship between (zwischen) people and the “other”. Here is the first quote:

“There is genuine dialogue – no matter whether spoken or silent – where each of the participants really has in mind the other or others in their present and particular being and turns to them with the intention of establishing a living mutual relation between himself and them. There is technical dialogue, which is prompted solely by the need for objective understanding. And there is monologue disguised as dialogue, in which two or more men, meeting in space, speak each with himself in strangely tortuous and circuitous ways and yet imagine they have escaped the torment of being thrown back on their own resources.”

Dialogue and love. In the second quote he distinguishes between dialogue and love:

“I know no one in any time who has succeeded in loving every man he met. Even Jesus obviously loved of “sinners” only the loose, lovable sinners, sinners against the Law; not those who were settled and loyal to their inheritance and sinned against him and his message. Yet to the latter as to the former he stood in a direct relation. Dialogic is not be identified with love. But love without dialogic, without real outgoing to the other, reaching to the other, and company in with the other, the love remaining with itself – this is called Lucifer”

Buber, Zionism and Jesus. Buber was an intellectual Hasidic Jew. He was a lifelong Zionist, but who strongly disagreed with how the new state was constituted. He thus refused to become the first president of Israel. He “favored a binational state that encompassed and honored both Jewish and Arab ethnicities, and centred on mutual love and respect. He believed that Jesus was the greatest of all Jews and that his message was the flower of judaism. He describes Jesus thus:

“from my youth onwards I have found in Jesus my great brother”

T