Source: World Network of Religious Futurists
http://www.wnrf.org/cms/enlightenedscience.shtml

Dr. Richard Kirby
The Way of Enlightened Science
By Richard S. Kirby, PhD., May 29, 2003

To our readers: Our team of physicians, social scientists and a theologian are colleagues who have learned to work together over the last two years to share the great work (Magnum Opus) of making a better science for a better world (kosmos). We have made our main adult intellectual life-work an understanding of the philosophy of science. At the same time we have for years been studying mysticism, spirituality, religions and theologies.

We are among many who understand the fundamental harmony of science and spirituality. But this harmony is more potential than actual. It needs to be demonstrated in practice, embodied in theories and models, expressed in laboratory design, and fulfilled in the development of experimental socio-political science to make a better world. We call our harmony of science and spirit "enlightened science". We offer it in this curriculum as a path, a way of enlightened science. It is an approach to enlightened citizenship too, for as with the ancients we see The physical, moral and political sciences as fundamentally one. Enlightened science is a metaphysical paradigm, a set of assumptions about reality and a core of values. It is also a community. To practice enlightened science is to belong to a world community of sacred scientists, pioneers and experimentalists (as scientists must be) in developing spiritual technologies in the realms of matter, energy, love and life. We write for our colleagues in these fields, for the audience of futurists who are interested in a better science for the future; and particularly for those futurists who are interested in spirituality and Science. We also write for our students in a number of countries and a number of disciplines. May this path be a path of light and love to them, so their work may be a blessing to the world.

Thanks to Ken Miller, M.D. and Dick Spady who contributed mightily to this essay - their input was received a little under 12 months ago; however, final responsibility is of course the undersigned's alone.  

The Way of Enlightened Science: A New Political Science is Born

The world is looking for, and is finding, a New Science; this must be divine science. The divine world is looking to give that science. These are spiritual, mystical, religious and theological truths of the contemporary world. The New Science is a result of recent evolutionary breakthroughs in understanding the fundamental basis of reality as revealed through science occurring during the 20th century, and these new discoveries yielded such theories as quantum theory, relativity theory, chaos theory, general systems theory, string theory, and others. This new science has transcended a strictly Newtonian clockwork notion of a material cosmos composed of separate material parts. Rather, the New Science is increasingly embracing a new vision of a holistic and unified kosmos rooted in a nonlocal quantum reality that is fundamentally spiritual as opposed to material. It may also be described as intrinsically evolutionary and harmonious. Whereas consciousness was seen as a mere epiphenomenon (that is, "not really real") of the material cosmos in the older Newtonian view, the New Science is evolving toward an opposite understanding that the material universe is an epiphenomenon of a Unified Consciousness rooted in a quantum reality, or what most would call Spirit (God, Logos, etc.). We believe that actualization of Einstein's dream of a General Unified Theory of physics will confirm this, and will not reveal the universe to be a mere material cosmos (emphasis on the "c" is cosmos) devoid of spirit, but rather it will reveal our universe to me a spiritual kosmos (emphasis on the "k" in kosmos) which is fundamentally spiritual and moral to its very core.

Contemporary? We write these words in the first week of May, 2002. This triangular relationship between God ("the divine world", the creator, the world of the divine Being, Spirit, Logos, etc), "the world" (humankind, the creation, Nature, the mundane world, etc.) and "science" (knowing, knowledge, discovery, technology, inspiration) seems to be an eternal truth insofar as time and eternity intersect truth of the conditional world. They were truths in the time of the "ancient" Egyptians and "ancient" Greeks and Romans, they were truths in the time of Descartes, Bacon and Leibnitz; they are truths today and will be true while imperfect time endures. They are trustworthy theological truths:  truths that tell us of the Heavenly World's impetus in conforming the earthly to its perfection. In writing these words as "religious-futurists" we are endeavoring to employ the idioms of a "world spirituality or theology": this means using idiomatic expressions from different traditions such as the Chinese, Semitic and Hindu.

The world is looking for a divine science. The divine world is looking to give that science. These two assertions are axiomatic for the discovery of a global science which also relates at least adequately to the wisdom traditions of the world -- the philosophies, the ethics systems, the religions and spiritualities, the codes of laws, the political constitutions. These two axioms imply a third: that there is a medium of communication between the two worlds: Heaven and Earth, Creator God and Creation, spirit and science. From the Semitic tradition, here when we speak of the "children of Abraham", Judaism, Christianity and Islam and their derivatives we have a language to describe this medium of communication. Thus we can say the divine Spirit (the Holy Spirit, the Spirit of God) is lifting the world towards divine science.

Divine science - what is that?! It is Yoga - according to the Bhagavad Gita, the principal sacred text of Hinduism. It is Spiritual Science:  Rudolf Steiner's Anthroposophy or Geisteswissenschaft (Spiritual Science). It is Theologia, the doctrine of the Most Holy Trinity - according to theologian T.F.Torrance (The Basic Grammar of Theology). It is revelation, perhaps according to Judaism: the Law and the Prophets.  Therefore divine science is a science of light and love. It is a science of bliss and peace. Being science it is a science of truth. It grows.

It is religion at its best. Therefore it is the Vedic revelation - so might Hindu scholars say. It is Taoism, the Way of Tao, the Way of Lao-Tsu. Taoism is a mystical way, but it is also a manual of enlightened leadership. It harmonizes politics and religion - as does the Hebrew religion. Like the Baha'i faith, it harmonizes science and spirituality. It is Brahma-Vidya (knowledge of God), and therefore it is Theo-Sophia, or Theosophy. Divine science is a revelation of Law, and therefore it guides human civil law. It is a science of justice.  Therefore it must be a political as well as a physical science. Divine science expresses the divine qualities of Beauty, Truth, Bliss and Peace.

Therefore it is a revelation of absolute Beauty. It guides spiritual aesthetics and so connects all arts to all sciences. It inspires civics, and so it creates a realm of enlightened citizenship. Divine science makes a better world of politics; it offers through Enlightened Science a politics of love, harmony, and unity -- that is, a politics of self-transcendence toward enlightened Self. In short, divine science is the "Holy Grail" of science, since its revelatory implications will lead us to our True Selves, united with each other through the divine.

We invite our students to join us as we continue in the tradition of the New Science to use rationalistic, theoretical and experimental science to provide new theories such as Vibrational Relativity Theory (VRT) and  Social Quantum Mechanics (SQM), which suggest the reality of spirit and the validity of a Zeitgeist which embraces spirit. We are presenting scientific models of a kosmos which are holistic, holarchical, evolutionary, and spiritual all rooted in a quantum (spiritual) paradigm, as opposed to a Newtonian (material) paradigm - i.e. a holistic living and creative kosmos where spirit is our higher reality, as opposed to a strictly Newtonian clock-work cosmos dead and predetermined cosmos which claims consciousness, and spirit, are illusory, or at best epiphenomenon of a material brain (i.e. neurosynapses and neurotransmitters).

The world now needs an enchanted postmodern cultural vision in the west which embraces and integrates spirit within our organizations and institutions, e.g. education, governance, politics & citizenship, medicine, and the philosophy of free enterprise. This vision needs to embrace the reality of the soul and spirit (the absolute), i.e. the one source within which all creation stands in union with itself.

Spirit embraces recognition of the interdependency of all humanity, and the interdependency of humanity with the world and its eco systems honoring the ethic of cooperation over competition (or at least achieving a better balance between the two) transcendence of our selfish and materialistic ego motives and embracing a Zeitgeist honoring the values of compassion and service to a vision which transcends exclusivity claims of any one religion over another; transcendence of the fear of death and fear of change (another version of fear of death); transcendence of the fear of failure by weighing our life victories by inner criteria (e.g. having had the courage to try to make a positive difference, and the courage to take a stand for one's highest principles) more so than by outer criteria (e.g. actual outer manifestation).

The New Science, along with our own contributions of VRT and SQM, and Ken Wilber's "all quadrant - all level" (AQ-AL) integral approach, offers many insights for a revolutionary and new postmodern Zeitgeist. Some of these insights are important for these vital tasks of spiritual civilization building.

- activation and inspiration of citizens into enlightened citizens
- creation of enlightened organizations
- creation of enlightened societies
- healing of rifts between religions
- healing the abyss between science and religion
- planetary cooperation
- 21st century education
- 21st century leadership
- 21st century medicine
- philosophy

In our articles, we offer a vision of an evolutionary kosmos propelled by the "strange attractor" (using the jargon of chaos theory) of love/spirit which envisions a spiritual Eden not in a nearly forgotten past, but in our realistically achievable future.

"Kosmos" rather than "cosmos"? Both embrace the notion of the universe. However, whereas "cosmos" implies the notion of a strictly material cosmos, "kosmos" (as the ancient Greeks used the term) implies a universe which is simultaneously material, moral, and spiritual. Annie Besant closes her famous book The Ancient Wisdom (1897) with a chapter on "Building a Kosmos." "By a 'kosmos' is here meant a system which seems, from our standpoint, to be complete in itself, arising from a single Logos and sustained by His Life." - The Ancient Wisdom, p.410. In Enlightened Science we celebrate, and meet, the need to integrate the enlightenment of the west (our material and political sciences) with the enlightenment of the east (science of the depths of consciousness).

KEN WILBER'S "ALL QUADRANT -- ALL LEVEL" (AQ-AL) INTEGRAL PHILOSOPHY

Ken Wilber asserts that, from the highest spiritual perspective, the western cultural evolution from premodernity, to modernity, to the now emerging postmodern era fundamentally evolutionary, not de-evolutionary.  Wilber identifies, however, both "dignities" and "disasters" to be found in each of these eras. The fundamental dignity of premodernity was its acceptance of the Great Chain of Being as its fundamental epistemology and ontology. However, the Great Chain of Being was lost in modernity to the "flatland" (Wilber's term) or "waste land" (our phrase) view painted by an imperialistic science with its narrow scientific empiricism which insisted that all truth should be grounded in the material, the objective, and the readily reproducible. This operational definition of "truth" left out morals, values, aesthetics, the soul, and the divine. Wilber points out this was the fundamental "disaster" of modernity. On the other hand, the fundamental dignity and defining feature of modernity is the differentiation of the cultural values spheres of arts (''the beautiful"), morals ("the good"), and science ("the true").

To assist western culture in its next evolutionary sojourn into postmodernity, Wilber offers his "all quadrant -- all level" (AQ-AL) integral philosophy to integrate the best of premodernity (the Great Chain of Being) with the best of modernity (the differentiation of the cultural value spheres of arts, morals, and science). Wilber's AQ-AL integral philosophy, which is supported by the authors' theories of vibrational relativity theory (VRT) and social quantum mechanics (SQM), recognizes the validity of "all levels" of the kosmos inherent within the Great Chain of Being: from lowest to highest vibrational plane -- the material, the bodily (vital), the rational (mental), the soul (subtle), and the spiritual (causal). Wilber simultaneously recognizes that each of these levels must maneuver four quadrants of reality which may be best understood by creating a 2 x 2 matrix with "inner subjective reality" vs. "outer objective reality" on the horizontal axis, and "individual" vs. "collective" on the vertical axis. Spirit manifests simultaneously within each of these quadrants. Wilber insists that one must not attempt to condense any quadrant(s) into any other(s), for they are all independent, yet cooperate interdependently, with the others.

LEFT UPPER QUADRANT (LUQ): This is the individual inner subjective realm of motivation and intention, subject (as opposed to object), introspection, personal meaning and value, and aesthetics. In short, Wilber refers to this quadrant as "ARTS".

LEFT LOWER QUADRANT (LLQ): This is the inner collective subjective realm of culture, along with values, customs, and world views (Zeitgeist) of cultural systems. It embraces the promotion of cultural harmony through the study of morality, justice, and law. In short, Wilber refers to this quadrant as "MORALS".

RIGHT UPPER QUADRANT (RUQ): This is the individual outer objective behavioral realm. It also includes the outer sciences of self such as biology. Wilber refers to this quadrant as "SCIENCE" (in the individual sense).

RIGHT LOWER QUADRANT (RLQ): This is the collective outer realm of social systems. This includes its tangible outer forms, e.g. institutions, tools (automobiles, the internet, physical infrastructure, etc.) society embraces to function and create collective identity. Wilber refers to this quadrant as "SCIENCE" (in the collective sense).

Wilber points out, then, that if we condense the right upper quadrant (individual science) and the right lower quadrant (collective science) to just SCIENCE, then the four quadrants yield the "big three" cultural value spheres discussed within the philosophy from Plato, to Plotinus, to Kant, and to Aurobindo, that is: ARTS, MORALS, and SCIENCE.

Wilber also points out that all evolution occurs holarchically and in parallel within each of these quadrants. That is, there is an evolutionary holarchy within the LUQ ("ARTS") which runs in parallel with an evolutionary holarchy within the LLQ ("MORALS"), which runs in parallel with the RUQ ("individual SCIENCE"), which runs in parallel with the RLQ ("collective SCIENCE").

Ken Wilber offers in his AQ-AL integral philosophy a philosophical template for the post modern era. This model re-expands the collapsed material cosmos (which Wilber refers to as the great disaster of modernity, a disaster in turn embraced by positivists and scientific materialists alike) to its natural expanded state of a simultaneously material, moral, and fundamentally sacred kosmos. This map, along with our theories of vibrational relativity (VRT) and social quantum mechanics (SQM), re-enchants the "flatland" (waste land) material cosmos to its native state of a fundamentally moral, spiritual (and as well as material) kosmos.

Ken Wilber's AQ-AL integral approach toward reconstructing the kosmos in the postmodern era inspires science and technology with the enchanted vision supported by VRT, SQM, and the New Science. All these tools unite physical science, social science, philosophy, religion, and even mystical science toward a singular unitive path of truth where ultimate reality rests within a loving Self to be found through the window of our hearts into the very depths of our souls, and to the Divine presence from which our souls receive its light and life.

WESTERN CULTURAL EVOLUTION

We embrace an evolutionary kosmology which recognizes that the kosmos is evolving back to its source, that is, that individual and cultural evolution is evolving to higher stages of conscious awareness, taking occasional evolutionary wrong turns to dead end paths (e.g. scientific materialism and positivism). This kosmology is holistic and evolutionary, and grounded in spirit. It implies, through evolution, the death of egocentrism (the separate self) and the birth of the transcendent Self, that is, the True (unitive) Self, through a process of Atonement. This implies we are headed for, or may be, in the midst of a cultural Renaissance ushering an "Age of Soul" giving birth to postmodernity just as the Renaissance of the 14th to 16th centuries gave rise to the Age of Reason, which in turn gave birth to modernity. And why should anyone be surprised? If it is consistent with the "Great Chain of Being", arguably the epistemology and ontology which is at the heart of all spiritual and religious systems and which, according to insights offered by vibrational relativity theory, is engrained into the very fabric of a 4-dimensional kosmos. [According to the epistemology of the Great Chain of Being, spirit (the highest vibrational plane of the kosmos) transcends and includes soul, which transcends and includes mind (reason), which transcends and includes body, which transcends and includes matter (the lowest vibrational plane of the kosmos). That is, from the highest to lowest vibrational plane of a 4-dimensional kosmos:  spirit -> soul -> mind -> body -> matter. Cultural evolution, like individual evolution, is merely the temporalization of the Great Chain of Being from material consciousness back to spiritual (divine) consciousness.]

We, like Wilber, reject a retroromantic belief that spirit is to be found in a lost and nearly forgotten past (the idea that modernity was devolution from spirit), but rather we believe that modernity was a necessary cultural evolutionary step with both its rewards (e.g. science, modern medicine, liberal movements leading to the rise of democracies, abandonment of the institution of slavery, equal rights for woman, and elevation of the right of workers), and its own new problems (loss of the sacred, materialist world view driving consumption and denigrating the environment, devaluation of meaning and purpose, abandonment of the epistemology offered by the Great Chain of Being, etc.).

In modernity the west victoriously achieved a differentiation of the cultural value spheres of arts, morals, and science which has unfortunately dissociated (via scientific imperialism which denied subjective truth by insisting that all truth be anchored in the objective and quantifiable realm) into a material waste land cultural consciousness placing objective truth (science) to be of greater importance than subjective truth (arts and morals). This has lead to a cultural degradation of the importance placed upon meaning, and values (the moral domain) and beauty (the aesthetic domain) in the modern west.

The goal of postmodernity (as Wilber asserts) is to achieve a holistic integration between the "big three" cultural value spheres of arts, morals, and science while also re-expanding the kosmos by reintroduction of the epistemology and ontology inherent within the Great Chain of Being. To assist in the objective, Wilber offers his AQ-AL integral philosophical approach to this problem, and we our theories of social quantum mechanics (SQM) and vibrational relativity theory (VRT) to the arsenal of the New Science (quantum mechanics, relativity theory, chaos theory, systems theory, etc.). {The last sentence may be redundant}

While the mechanistic science of Newton and others conceived of a deterministic, mechanistic, clocklike universe devoid of spirit, the New Science of the 20th century is providing new insights into the nature of spirit which are in striking accord to the insights of mystics and sages of all religions, both modern and ancient. Where modernity abandoned God, a new scientific vision is evolving upon the dawn of a premodern era which embraces soul, and Spirit. That is, science and religion/spirituality (along with aesthetics) are evolving from seemingly separate paths of truth, into an integral understanding of truth firmly grounded in spirit.

Since the western world in modern times has by and large grounded itself in a rationalistic science grounded in material (tangible), local, and quantifiable phenomena; it has by and large rejected the reality of spirit. After all, no one has ever seen a soul, or God, under a microscope! The rationalism of modernity has confused the prelogical (irrational) with the translogical (transrational), that is, transpersonal (spiritual). However, now that rationalistic science is providing deeper and more compelling insights to the reality of Spirit (and of humanity's essential unity), we believe a postmodern west (which we are evolving into) shall (and should) embrace a new cultural Zeitgeist recognizing the reality of Spirit. This will mark the evolutionary transition of a culture of mind, grounded in the rationalistic cognition of modernity, to a culture of soul which simultaneously transcends and includes modern rationalism, but now also embraces the transrational/intuitive cognition of the soul.

A postmodern integral spirituality must be founded upon common truths shared by all religions which lead to the constructive advancement of humanity and society and the upliftment and freedom of the individual. Such an integral spirituality must transcend separative belief systems (e.g. dogmas, elitism, ethnocentrism, fear based methods of control, and ultra conformist dictates) which cause so much separation, conflict, and loss of liberty between and within cultures, religions, and individuals.  World atonement is achieved when the world recognizes its essential unity, and transcends the illusion of its separateness.

This does not by any means imply the creation of a single and homogeneous world religion, but it does imply the delineation of a universal set of values/principles upon which all religions may agree, and which inspires them to live, and even work, peacefully and cooperatively together. For example, this will require the cultivation of the ethic to "agree to disagree, agreeably" along with empathic openness to the point of view of other systems of belief.

EDUCATION IN THE POSTMODERN WORLD

The shift from a modernity founded upon rationality (reason) to a postmodern era which is grounded in soul -- honoring and cultivating transrational and planetary awareness -- has profound implications for education.

As we move beyond the age of modernity into the postmodern era our educational institutions must move beyond an industrial age, assembly line model of education which indoctrinates pupils into a purely rationalistic and fragmented (i.e. "waste land") world view to an information age model with equal emphasis upon soul development which includes emotional and political (civic) maturity with cultivation of transpersonal and planetary awareness. Such a model of education must embrace the integral and enchanted vision offered by the New Science, SQM, VRT, and Wilber's AQ-AL integral philosophy which support the mystical insights of saints and sages of all religions, cultures, and eras throughout the world. Education must strive to raise the selfhood I-ness from materialistic egocentric awareness devoid of higher values and meaning ("particle consciousness") toward an ego transcendent social Self I-ness which recognizes the interdependence and unity of humanity and ecosystems ("wave consciousness"), and which promotes service over profit within its economic philosophies and theories the work force. That is, postmodernity demands a shift from egocentrism to world centrism, i.e. the search for the common good of the world community. This is the enlightened postmodern paradigm. Education has a crucial role to play in nurturing the enlightened citizens, leaders, statesmen/women, and entrepreneurs of the postmodern era toward emotional, intellectual, and political maturity.

ENLIGHTENED CITIZENSHIP IN THE POSTMODERN ERA

We believe that the documents which founded the United States, that is, the Declaration of Independence, the U.S. Constitution, the Bill of Rights, to be among the most sacred documents written by man. It is ironic that some should interpret these same documents to attempt to remove spirit from western culture e.g. by forbidding discussion of the divine or of spiritual matters in the public schools and institutions.

We believe the First Amendment dictate mandating the separation of church and state was a profoundly wise mandate for the separation of the institutions of church and state to avoid the horrors of theocracy as experienced in Europe during the middle ages. However, the First Amendment is not a mandate against the introduction of universal spiritual values and ideals into the operation of government and society. These spiritual values include: love/compassion, freedom, equal opportunity, service to one's fellow man and creatures, ethics, fairness, honor, the rule of law, and protection of the world in which we live for future generations.

Systems theory teaches us that all systems evolve from a state of fusion, through differentiation into different components or systems, then reintegration of these systems/components to achieve transformation into a higher unity, e.g. thesis -> antithesis -> synthesis. A further classic example is how a fertilized egg (a state of fusion), may develop into different organ systems (through differentiation), each of which learn to harmoniously function with each other (integration), to achieve a higher state of unity and identity of the individual (through transformation/transcendence). Each of us is physically a result of this fundamental evolutionary process (and the authors wish to note we are all destined to undergo this process internally in our individual evolution of consciousness from material ego centric beings -- "particle consciousness" -- to transcendent spiritual beings -- "wave consciousness"). In reference to the First Amendment, while premodern religion offers many difficulties in becoming elegantly integrated with politics (because premodern religion in the west had been so intimately fused with the politics of state, at least during medieval times), we believe a postmodern integral and transcendent spirituality which transcends divisive religionism holds much greater promise for creating a politics of meaning.

The issue of politics and religion (or spirituality) is a complex and controversial subject but a vital question for a postmodern age rooted in universal spiritual values. We will not attempt to tackle this issue in any detail within this paper, for it is a subject worthy of a book. But we will point out that history may site both stories of catastrophes (e.g. inquisitions, "Holy wars"), and victories (e.g. the Abolitionists movement, and the civil rights movement) when spirit and politics dared to mix. What, then, determines whether the mixture of religion and politics is determined to be a successful, or foolhardy, venture? This question is crucial if we wish to develop a philosophy of enlightened citizenship based upon spiritual principles within a democracy such as the one we cherish within the United States. We wish to offer a few preliminary insights and observatons which may begin to distinguish successful versus unsuccessful chapters in the history of politics and religion.

1) FUSION VERSUS INTEGRATION:

In the failures of theocracy with its Holy wars and inquisitions, we witness a situation where state and religion are highly fused and undifferentiated. This leads to co-conspiracy for power leading to social injustice, rather than a system of checks and balances for power achieved after differentiation and integration resulting in social justice. In the example of the abolitionist or civil rights movements, state and religion had become highly differentiated as a result of modernity. Remember, the differentiation of the cultural value spheres of arts, morals, and science and we may add politics is the chief operational definition of modernity. Hence, in the later example (abolitionism and the civil rights movement) politics and religion were operating not from a position of fusion, but from integration achieved after successful differentiation. This state of differentiation and integration offers a healthy system of checks and balances enhancing social justice, rather than co-conspiracy for power resulting in totalitarianism witnessed within a fused alliance between state and religion during the age of theocratic monarchies. This was a fusion between institutions which failed, which was the very motive for the First Amendment in the Constitution of the United States, mandating the separation of the institutions (not highest ideals) of church and state.

2) CENTRAL VERSUS PERIPHERAL:

During the middle ages the power of religion was highly centralized (and hierarchical), and influence and power was sought centrally. During the modern movements of abolitionism and the civil rights movement, power was influenced much more peripherally and from religious networks which were less hierarchical.

3) POWER VERSUS SOCIAL JUSTICE:

During the abuses of theocracy, the motivation was largely for power for its own sake and had little to do with social justice (even occurring at the price of social justice), except within the distorted understanding of those perpetuating those abuses. The abolitionist and civil rights movements were driven by large masses of individuals coming together demanding social justice, and willing to offer life and limb in pursuit of that justice. In short, the impulse within the former example (totalitarianism) was ego centric, while the motive in the later (abolitionism/civil rights) was ego transcendent.

4) DENOMINATIONAL VERSUS TRANSDENOMINATIONAL:

The religious conflicts of the middle ages which so highly involved state politics were frequently inter-denominational, involving conflicts and even bloodshed between religious factions. The success stories during modernity, i.e. abolitionism and the civil rights movements, were to a much greater extent trans-denominational. That is, in the later example, cooperation transcended religious differences in pursuit of a common goal, and hence tended to be more truly spiritual.

Therefore, we believe there may be a need to learn how to integrate (not fuse) a more highly evolved and differentiated spirituality into the overall operations of society, with one goal of creating a theory of the enlightened citizen. As already stated, one reason theocracy failed was that state and religion became fused, and lead to an unbridled abuse of power rather than a system of social checks and balances. The separation of church and state, followed by its integration through a truly enlightened spiritual impulse grounded upon love and service, stands to offer the possibility of the activation of citizen potential along with a system of checks and balances for the creation of enlightened democratic governance. Examples of this include the role churches played during the civil rights movement during the 60s, and the role that the Quakers and other spiritual institutions played in abolition in the 19th century.

We understand citizenship to be not only a political path but a spiritual path, and an opportunity to develop a higher and greater awareness of our True Self by challenging all citizens, individually and collectively, to discover and envision the highest vision of their collective future then assist society by acting upon this vision. This is a process which demands all citizens to discovery their highest values and transcend their egocentric impulses toward the goal of a unitive consciousness.[1] This is a process requiring deep inner examination, and coming into touch with our most essential Self. It involves transcendence of the little selfish self through facing and transcending one's fears and hidden guilt, to discover the True Self by embracing love and forgiveness. Examples of such spiritual citizenship are to be seen throughout the history of the United States, and include (but are not restricted to) the American Revolution, the Abolitionist movement, the Civil Rights Movement, and others.

Enlightened citizenship is intimately associated with enlightened leadership, as the enlightened citizen is in a true sense an enlightened leader. At the very least, an enlightened citizen must learn to lead him/herself which is simultaneously a journey of transcending one's fear, doubt, guilt, and self debasement in the name of love and service to others. The reward of this journey is the discovery of one's True Self, and the True Self (Highest Good, that is, "Zeitgeist") of society.

Cultural consciousness has tremendous magnetic influence on the consciousness of the individual. It both raises the less evolved toward the central cultural mean. Likewise, for those who evolve beyond, and transcend the cultural mean, it likewise acts as a force to draw us back to that mean. Enlightened leadership enables involves the strength of every the individual, who has evolved beyond the cultural mean, to resist its magnetic pull and to demonstrate the evolutionary path for the masses, or at the very least, one's peers. The motivating force is transcendent love which inspires one toward selfless service, forgiveness, and a principled life grounded in integrity. Examples of such leaders include Mohandas K. ("Mahatma", Great-Souled) Gandhi, Martin Luther King, Jr.

To practice Enlightened Science is to belong to a world community of sacred physical, moral and political scientists; it is to join the core group of "cultural creatives", pioneers and experimentalists (as political scientists must be) in developing political technologies in the realms of justice, finance, healing, love and life. To walk in the Way of Enlightened Science is to pursue happiness - the happiness of others.

Citizens whose concern is the pursuit of the happiness of others will discover within themselves atom-splitting power. The Einsteinian metaphor of splitting the atom in activating citizen potential reminds us that a citizen is a political person, containing the awesome power of love and spirit, always available when one's separateness is split open to reveal the transcendent interconnectedness within. The world citizen who practices Enlightened Science with love is politically pure of heart, and therefore open to limitless power to make a better world. Social fusion (in the sense of atomic physics) is like a political hydrogen bomb promising an era of powerful, healing love as the core principle of the emerging career track of world politics. Such global lifestyle development will be guided by experimental political sciences and experimental aesthetics. Aesthetics! The philosophy of Art -- the search for the general theory of the Beautiful and the Sublime. A truly beautiful politics is coming - making a truly beautiful world through the Science of Beauty, that same divine science with which we began our article. The enlightened world citizen is an artist in the guidance of the State.

REFERENCES

1. "The Leadership of Civilization Building" by Richard J. Spady and Richard S. Kirby
2. "The Marriage of Sense and Soul: Integrating Science and Religion" by Ken Wilber
3. "A Brief History of Everything" by Ken Wilber
4. "Re-Enchanting the Waste Land: An Integral Approach Toward Science, Philosophy, and Religion for a World Gone Slightly Mad" by Kenneth A. Miller [Unpublished]

Afterword: 
To join the community of Enlightened Science through WNRF, contact Dr Kirby using our contact form.

copyright 2002 by Kenneth A. Miller, M.D., and Richard S. Kirby, Ph.D.

APPENDIX
[1] This process may be facilitated by the Forum Foundation technique of Zeitgeist Communication by which citizens in groups of 4 to 12 discover the calling of society or organization in any given moment and ???? - see an upcoming monograph "Social Calculus: The PC & CPC Ratings as Second Order Derivatives and New Social Indicators" and "Religions and CCN's" Zeitgeist Communication and the Creation of the Future Society".

© 1998-2008 by World Network of Religious Futurists.

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