Envisioning a Positive Future for Humanity
I smiled when reading Dr. Malone’s article, for three reasons:
Firstly, I share Dr. Malone’s concern with regard to a possible nightmarish future for humanity, which he summarizes as:
As we begin to emerge from the tunnel of the COVIDcrisis and all of the biowarfare, information warfare, WHO, WEF and US Department of Homeland Security mismanagement which has caused so much damage, we are being presented with a “Great Reset” vision of a fourth industrial revolution, transhumanism, and a new class structure of Physicals, Virtuals, Machines and “Davos Man” Overlords which is being globally pitched by the World Economic Forum and its acolytes as the inevitable outcome.
Secondly, the author Malone heavily cites in this article, Christopher Michael Langan, is a colleague of mine, who has graced events that I have helped to organize for Foundations of Mind, including the 2017 conference where Langan presented the paper mentioned by Dr. Malone, Metareligion in the Human Singularity. In this paper, Langan emphasizes:
… man requires a valid interpretation of the human individual in society, and of the individual and society in reality at large. This interpretation must take the form of an unbroken correspondence spanning the extended relationship between man, as an inhabitant of reality, and reality in its most basic and universal form; man must see himself as an integral part of reality, and reality as an extension of his own being within a single unified ontology or metaphysics. In short, man and reality must share a common metaphysical identity.
And thirdly, because the call to action of finding some kind of common metaphysical identity for man and reality proposed by Christopher Michael Langan is one that I’ve taken to heart and begun working on.
In October 2020, I began writing articles, and giving presentations and interviews about a possible positive vision for humanity that I referred to as Revhumanism. I discussed Revhumanism on Gaia TV, on an episode of Open Minds with Regina Meredith, presenting it as an essential alternative to Transhumanism that is of critical importance to humanity at this time.
What is Revhumanism?
Humanity now faces a choice between Transhumanism, which was named by Julian Huxley in 1927 as part of a belief that, “the human species can, if it wishes, transcend itself,” and something that is much more life-positive. While Transhumanism is pushed by Big Tech and the World Economic Forum—an alternative metaphysics currently seems much more nebulous and unclear, to the point that it’s something akin to “The Road not Taken”—the road referred to in Robert Frost’s poem by that same name as “grassy, and wanted wear.”
At this time when there is such clamor to upgrade to ever-newer gadgetry and technology, so much pressure to comply with new medical procedures and technology, and ever-increasing evidence that the rights of the many are being trampled by power wielded by a few—that “Road not Taken” can start to seem better and better.
Fortunately for mankind, some have kept the “Road not Taken” in their hearts. There are even some people who have walked this beautiful path consistently, despite tremendous pressure to be assimilated by more modern ways. Fortunately, there still exists a philosophy of harmoniously living and co-creating with a living, developing Cosmos, with reverence for the Earth, and other beings. Revhumanism involves relating with reverence, humility, and empathy with others, with the Earth, and with the Cosmos, inviting us to actuate high-level sovereign agency.
These principles can be considered to be central parts of a life-centered alternative to Transhumanism. When pondering what to call such a life-positive alternative, Revhumanism comes to mind. The Latin “rev” relates to ideas of reviving, regaining, recalling, and growing strong and young again. “Rev” also stands for reverence: a quality that inspires us to live up to our truly highest potential of seeing and respecting the inspiration, light, and consciousness that all of creation shares. Revhumanism invites humans to return to honoring the Earth as the source of life and sustenance. Sovereignty is a key concept in Revhumanism, with awareness of incarnational spirituality, which recognizes our sense of living our life with purpose and for some reason. We are not mere automatons whose existence can be summarized as somehow only consisting of information, or bits and bytes of computer memory on a chip. We have an awareness of having meaning and purpose in our life.
Common Metaphysical Identity
In 1992, the Fetzer Institute sponsored one of the highest-level intellectual conferences ever held between the first nations people of the American continent, including Leroy Little Bear, together with quantum physicists, including Dr. David Bohm, and field-experienced linguists, with a goal of translating concepts between indigenous and western scientific worldviews, and finding unifying areas of agreement. Linguist and professor Dan Moonhawk Alford documented points of agreement from between physicists and Native Americans, in his “Report on the Fetzer Institute-sponsored Dialogues between Western and Indigenous Scientists” published in 1993. These points of agreement included:
- Everything that exists vibrates
- Everything is in flux
- The Part Enfolds the Whole (not just whole is more than sum of its parts)
- There is an implicate order to the universe
- The ecosphere is basically friendly
- Nature can be taught new tricks
- Quantum potential and Spirit mean something similar
- The principle of complementarity supercedes dualities
One of the most important discoveries of this intersection of linguistics, Native America, quantum physics and consciousness was the realization that there can exist the kind of common metaphysical identity shared by man and reality called for by Christopher Michael Langan. Dan Moonhawk Alford pointed out the realization that Benjamin Lee Whorf made of the way human thinking can be influenced by language, which can be witnessed when considering verb-dominated languages, such as most Native American languages. As Moonhawk writes:
Whereas every sentence in English must properly have a subject, a noun or noun phrase, and a verb, many if not most Native American languages can have sentences with no nouns at all. ‘Rehpi,’ a full sentence in Hopi referring to a celestial event, means ‘flashed,’ where we have to say, ‘the lightning flashed.’ But this goes much further: sa’ke’j says that when he’s speaking mi’kmaq back on the reserve, he can go all day long without ever uttering a single noun. This statement is mind-boggling to most English speakers. So much of our facts and knowledge are wrapped up in nouns, so what would all that knowledge look like in a language that doesn’t value nouns in the same way? This includes all concepts, all the way to ‘god.’
Leroy Little Bear further clarifies:
Aboriginal peoples are forever explaining themselves to non-Aboriginal people: telling their stories, explaining their beliefs and ceremonies, and introducing ideas that have never crossed the non-Aboriginal mind. Western knowledge operates from a linear, singular view; it views the world from order beneath chaos; it is very noun oriented; knowledge is about oneself in relation to everything else in a relativistic sense. Aboriginal knowledge has a very different “coming to know.” It is holistic and cyclical; it views the world from chaos underneath order; its languages are process and action oriented. Knowledge is about participation in and with the natural world.
Revhumanism acknowledges that humanity is part of a living, growing Cosmos, with everyone intrinsically having a transcendant divine nature. Revhumanism invites us to live true to our highest potential of embodying more wisdom than cleverness; more hope than cynicism; more humility than hubris; more empathy than apathy; and more reverence than insolence. Revhumanism represents a radical invitation for each of us to be the highest level embodiment of consciousness we wish to see in the world. When we see everyone and everything from the perspective of reverence, doors to adjacent possible realities open where there were no doors before.
We now have a wonderful opportunity to ask, “How good can it get when we see ourselves as an integral part of reality, and reality as an extension of our own being?”
Larson, Cynthia Sue. “Comes True Being Hoped For.”
PARABOLA: The Magazine of Myth and Tradition, Vol. 25, No. 1. (Spring 2000): 84-87
You can watch the companion video to this blog here: