Envisioning a Positive Future for Humanity

This is the perfect time to envision an alternative to Transhumanism, reclaiming humanity’s wisdom.

I noted with great interest that Dr. Robert W Malone, M.D. is asking a brilliant question that affects us all in his Substack column, Who is Robert Malone: Is the dark WEF globalist transhuman future dystopia inevitable?

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?”

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REFERENCES:

Alford, Dan Moonhawk. “A report on the Fetzer Institute-sponsored dialogues between Western and Indigenous scientists.” In A Presentation for the Annual Spring Meeting of the Society for the Anthropology of Consciousness. 1993.

Larson, Cynthia Sue.  “Comes True Being Hoped For.”
PARABOLA: The Magazine of Myth and Tradition, Vol. 25, No. 1. (Spring 2000): 84-87
http://www.parabola.org

Little Bear, Leroy. “Naturalizing indigenous knowledge.” Synthesis Paper (2009).

Bear, Leroy Little. “Traditional knowledge and humanities: A perspective by a Blackfoot.” Journal of Chinese philosophy 39, no. 4 (2012): 518-527.

Parry, Glenn Aparicio. Original thinking: A radical revisioning of time, humanity, and nature. North Atlantic Books, 2015.

You can watch the companion video to this blog here:

___________________________

Cynthia Sue Larson is the best-selling author of six books, including Quantum Jumps.  Cynthia has a degree in physics from UC Berkeley, an MBA degree, a Doctor of Divinity, and a second degree black belt in Kuk Sool Won. Cynthia is the founder of RealityShifters, and first President of the International Mandela Effect Conference. Cynthia hosts “Living the Quantum Dream” on the DreamVisions7 radio network, and has been featured in numerous shows including Gaia, the History Channel, Coast to Coast AM, One World with Deepak Chopra, and BBC. Cynthia reminds us to ask in every situation, “How good can it get?” Subscribe to her free monthly ezine at:

http://www.RealityShifters.com

®RealityShifters

Eight Key Ideas in Quantum Physics and Indigenous Philosophy

What can we learn about reality when comparing notes between quantum physicists and indigenous language and philosophy?

Some deep insights regarding wisdom with respect to the nature of reality comes from Indigenous elders, who emphasize that everything that can be created already exists–and this existence is an intrinsic, core quality of Nature.  Some of these ideas are beautifully described in the book, Original Thinking, by Glenn Aparicio Parry, which I experienced firsthand when attending some dialogues described in this book with scientists, indigenous elders, and linguists.  Physicist David Bohm and Harvard-educated Blackfood elder Leroy Little Bear attended the first such dialogue, hosted by the Fetzer Institute in Michigan in 1992.  Also in attendance was linguist Dan Moonhawk Alford, who helped illuminate shared areas of agreement between quantum physics and indigenous wisdom. David Bohm, once an associate of Einstein, had been the key instigator behind this first meeting–and this had been a dream of his for decades, ever since reading what Benjamin Lee Whorf comments about Native American languages being verb-dominated.  Linguist Dan Moonhawk Alford describes what this verb-centric quality suggests:

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’.

Dan Moonhawk Alford documented eight key areas of agreement between the quantum physicists and the Native Americans.  These include:

1. Everything that exists vibrates
This point of agreement is important because it moves beyond our usual ‘thingy’ or particle notion of existence based on raw sensory impressions, which is favored in the indo-european language family, and allows a justification on the part of Native Americans for the existence of spirits.
2. Everything is in flux
(Sa’ke’j:) The only constant is change–constant change, transformations; everything naturally friendly, trying to reach a more stable state instead of bullying each other around. That kind of process the English language doesn’t allow you to talk about too much, but most Native American languages are based on capturing the motions of nature, the rhythms, the vibrations, the relationships, that you can form with all these elements, just like a periodic table in a different way: relationships rather than a game of billiards,
where you only count the ones that go in–all of their motion doesn’t count.
3. The Part Enfolds the Whole:
… not just whole is more than the sum of its parts.  (Sa’ke’j:) When we wear leathers and beads and eagle thongs and things like that, it’s not seen as totally ludicrous, as decoration – it’s seen as containing something you want to have a relationship with.
4. There is an implicate order to the universe
(Sa’ke’j:) This implicate order holds everything together whether we want it to or not, and exists independently of our beliefs, our perceptions, or our linguistic categories. It exists totally independently of the methods or rules that people use to arrive at what it is, and David Bohm’s captured that with the great phrase the implicate order, versus the explicate order of things that they can explain quite concretely, such as a rock falling out of a window. This also agrees with the lakhota phrase ‘skan skan,’ which points to the motion behind the motion.
5. This ecosphere is basically friendly
Sa’ke’j maintains that the planet, and especially the Americas as well as the physical universe, are basically gentle and friendly: You don’t have an electron jumping and bullying into other(s) unless it knows it’s missing a stable state and knows it can reach that stable state and increase its own stability.
6. Nature can be taught new tricks
(Sa’ke’j:) We also agreed that that world out there that exists–that reality, not imaginality–can be taught new tricks with the cyclotron; and what was raised in the meeting was, are these new tricks beneficial, or will they create a hostile universe on their own, independent of scientists, once they teach electrons how to jump and how to amass the energy to jump, and it becomes a bullying, hostile biological world. Reminds me of Alan Watts talking about how the universe has had to learn how to get ever smaller and ever larger as we probe it with microscopes and telescopes, receding ever further in the distance as self observes itself.
7. Quantum Potential and Spirit
After listening to the physicists and American Indians talk for a few days, it struck me that the way physicists use the term potential, or quantum potential, is nearly identical to the way Native Americans use the term spirit. They all agreed there was something similar going on.
8. The principle of complementarity
Physicists for all this century have realized that our usual notion of bipolar or black & white opposites was insufficient when working with nature. The first clue came when they asked incoming light, ‘Are you particle?’ and it answered Yes; ‘Are you wave?’ and it answered Yes. This is equivalent to asking whether something is a noun or a verb and getting a yes answer to both–which is exactly how Native American language nouns are made up: as verbs with suffixes that make them temporarily into nouns for discussion sake. this yes-yes complementarity is foreign to Indo-European languages, but quite
common in other language families (such as the Chinese notion of Yin-Yang), and represents a higher level of formal operations, in Piaget’s terms, referred to by some as post-formal operations–that which lies beyond normal Western Indo-European development.

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REFERENCES:

Alford, Dan Moonhawk. “Dialogues Between Western and Indigenous Scientists.” Society for the Anthropology of Consciousness. (1993).

Parry, Glenn Aparicio. Original thinking: A radical revisioning of time, humanity, and nature. North Atlantic Books, 2015.

You can watch the companion video to this blog here:

___________________________

Cynthia Sue Larson is the best-selling author of six books, including Quantum Jumps.  Cynthia has a degree in physics from UC Berkeley, an MBA degree, a Doctor of Divinity, and a second degree black belt in Kuk Sool Won. Cynthia is the founder of RealityShifters, and is president of the International Mandela Effect Conference. Cynthia hosts “Living the Quantum Dream” on the DreamVisions7 radio network, and has been featured in numerous shows including Gaia, the History Channel, Coast to Coast AM, One World with Deepak Chopra, and BBC. Cynthia reminds us to ask in every situation, “How good can it get?” Subscribe to her free monthly ezine at:

http://www.RealityShifters.com

RealityShifters