Resonant Moon 15: White Electric Worldbridger
In honor of the 83rd solar return of Jose Arguelles/Valum Votan, here is an excerpt from his Noosphere II document: https://lawoftime.org/noosphere/nooarticles/noosphere-two-prospectus.html
“To be deeply understood, as perhaps only Teilhard de Chardin might have grasped it, the noosphere must also be considered as the descent of the spiritual dimension upon the human species, an invisible mantle impossible to be predicted if we were to rely solely on the methods known to us today, but rather partaking of something of the supernatural, or even the Divine.
To be fully cosmic, the noosphere, as the conscious manifestation of the spiritual dimension of universal reality, implies an interdimensional integration necessary for the ascent of the spirit and the transcendence of the ego. For if there is any one major problem all over the world today which hinders any moral or spiritual progress, it is that of the ego.
To deal with the problem of the ego is to face head-on the spiritual reality and opportunity that the advent of the noosphere presents to us.
For if we speak of the present-day consciousness as determined by a fragmentary, individualistic worldview, the main factor keeping this consciousness fragmented and individualistic is the ego. This is a problem for everybody, no matter what belief or religion.
There is corporate ego, nationalistic ego, family or clan ego, religious sectarian ego, and just plain individual ego.
From the preceding descriptions of mystical states and cosmic consciousness as shedding light on the noospheric consciousness, it is clear that in the coming evolutionary shift, the ego will be altogether transcended, or so transfigured and subsumed into a higher ordering principle as to be unrecognizable as we now understand it.
Sri Aurobindo, another precursor in the process of defining a higher, not only supermental but supramental – beyond the mind – a condition of consciousness, states:
It is not very easy for the customary mind of man, always attached to its past and present association, to conceive of existence still human yet radically changed in what is now our fixed circumstances.
We are in respect of our possible higher evolution much in the position of the original Ape of Darwinian theory.
It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would one day be an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts, habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature’s forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for spiritual and mental development.
And if it had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency, he himself could develop into that animal…”
(Sri Aurobindo, from “The Ego and the Dualities,” p. 55, The Life Divine, (1977).
This reflection succinctly states what we are facing at this very moment in our evolution.
For now, the processes of reason have been so co-opted by the ego’s tendency – so separated by the inert and inexorable force of global historical determinism from the original divine impulse – to appropriate for itself all manner of sensibility, and even the codes of moral and religious conduct.
This said, then a major prerequisite of the Noosphere II is the development of techniques for recognizing and dealing with ego and developing methods for self-transcendence as a matter of daily habit.
Of course, to experience egoless states has been a goal of certain traditions, some more than others. Still, now the practice of the ego-free state must be cultivated, communicated, and transmitted as a matter of preparing for its commonplaceness in the noospheric reality.”