The higher reasoning powers of the white mind bespeak a higher degree of organismal complexity, suggesting a more recent arrival compared with lower races. Since psychical powers are the highest manifestation of organismal complexity, we can adduce that the higher race of man, the white, has arrived at close to the apogee of potential evolutionary planes. If a higher plane exists, it will entail a “densification” of cerebral powers, or merely as Conklin believed, the formation of a “super-state”, a vast indestructible civilization. Rather than continuing to grow biologically, we will externalize and grow physically by constructing an evolutionary infrastructure by channeling higher man’s impulse towards evolution into construction.

The progressive unfolding of material reality from its embryonic form, whether in actual embryogenesis in biological systems, or in the physical cosmos, with gases and plasma, constitutes the most fundamental precept of existence. We are mere witnesses of this majestic process, we are not architects of it, but we are protagonists, in that we are implementors of its eternal will.

The Creator need only to yield the abecedarian and universal aether, the plenum by which it can use frequency and resonance to achieve any state of actualization. The Creator in a Cosmic Progress philosophy is no more of a God than the modern scientific God of the Big Bang, except that it is always purposeful and carries out a goal, an end, or “Telos” τέλος (“end, ‘purpose’, or ‘goal’). Cosmic Progress is merely a teleological “Big Bang”, an antidote to the philosophical warfare: Ashkenazi Nihilism. Cosmic Progress directs all matter to complexify into the highest form until its eventual cessation when all potentiality has been exploited. In Cosmic Progress, we depart from science when “falsifiability” is no longer tenable, departing from strict “technical science” which works with the directly observable, we enter the domain of the unaccountable, which we habitually dub the “supernatural”. Irreducibility is the extremity of science, modern Judaized science makes the deliberate mistake of severing philosophy from science, there is no strict boundary, once irreducibility is reached, then one is forced to accept the ultimate mechanism, which we consider to be the Aether, the child of the Creator. Once the aether is set into motion, a precise sequence is unfolded, until corpuscular units or granulate structures appear which can then about their course of self-agglutination to concatenate into derivative forms, which then go on form more derivatives until matter compounds to higher-order morphologies that can support sentience. Sentience is thus the final stage of complexity attained on earth per de Tlihard Chardin.

de Chardin spoke much on the topic of “interiorization”, he articulated a theory that rests on the concept of a complexity critical mass, much like uranium requires just enough mass to fission, sentience requires just enough complexity to appear. Where sufficient complexity could be achieved, consciousness or sentience will always arise. But consciousness and sentience cannot be created by definition, since this state of interiorization is by definition downstream of an extended evolutionary journey. This causes modern man to mistakenly believe consciousness is entirely non-physical or spiritual, and it causes another category of learned men to believe sentience can be engineered if enough velocity can be attained. Velocity is not sufficient, complexity is required, but complexity cannot be engineered, it is a derivate phenomenon, downstream of evolution. Chardin’s emergent sentience theory solves the duality problem but bridges the gap between pure materialism and a purely spiritual interpretation since Chardin’s theory rests on the notion of an impulse towards complexity. Consciousness is emergent, but this emergence is the product of a long process toward ultimate complexification, adhering to Page’s doctrine of Cosmic progress and the idea of progressive transmutation. Chardin died in 1955, he did not live long enough to witness the artificial intelligence mania, and does not mention the term in his book the “the phenomenon of man”, although he mentions it once in the newer book “the future of man”.

“The theory of evolution involves in its very essence the doctrine of progress in the past and the expectation of progress in the future. But the theory itself is meaningless, unless man is endowed with reason that rises above all the trailing sequences of nature and furnishes a standard by which evolutionary progress from lower to higher becomes intelligible; and its realization through the ages past is incredible and impossible, if from the beginning no reason has had in itself the ideal toward the realization of which it has advanced and guided the progress”.

Samuel Harris, 1883

“It is scarcely less evident, from the geological record, that the progress of organic life has observed some correspondence with the progress of physical conditions on the surface”.

Robert Chambers