Mankind has constantly been moving towards ascending states of psychic organisation. If that is admitted, there is no reason—indeed it would be illogical—to think that it should not still be moving in the same direction. Behind us, there undoubtedly lies a ‘sub-humanity’. Ahead of us, therefore, and just as certainly, there must be a Super-humanity: the only reality, we may note incidentally, that is capable of occupying and justifying the millions of years that still perhaps remain for the development of thought on earth.
We are here and now the subjects of a profound organic transformation that is collective in type.
It is not in the direction of anatomically super-cerebralised individuals that we must look if we are scientifically to discern the form assumed by Super-humanity, but in that of super-socialised aggregations.
It is in the direction and in the form of a single ‘heart’ that we must look for our picture of super-mankind, rather even than in that of a single brain.
So long as the human individual is conscious of living and working only for himself, he is not prepared to be too particular about the value and the ultimate fate of what is produced by his activities.
Such a process of synthesis cannot be continued to its limit without causing the appearance, at the term of the universal drift, and in conformity with the law of complexity, of some centre—and it must be a super-personal and super-personalising centre in which all the reflective atoms of the world will be finally assembled, super-centred and consolidated.
Christ-Omega: the Christ who animates and gathers up all the biological and spiritual energies developed by the universe.
In the breadth and depth of its cosmic stuff, in the bewildering number of the elements and events that make it up, and in the wide sweep, too, of the overall currents that dominate it and carry it along as one single great river, the world, filled by God, appears to our enlightened eyes as simply a setting in which universal communion can be attained, and a concrete expression of that communion.
To co-operate in total cosmic evolution is the only deliberate act that can adequately express our devotion to an evolutive and universal Christ.
At this moment there are men, many men, who by making the conjunction of the two ideas of Incarnation and evolution a real element in their lives, are succeeding in effecting the synthesis of the personal and the universal. For the first time in history men have become capable not only of knowing and serving evolution, but of loving it; thus they are beginning to be able to say to God, explicitly, as a matter of habit and effortlessly, that they love him not only with their whole heart and their whole soul, but ‘with the whole universe’.
Love is the most intense form that spiritual energy can take.