Article of Possible Interest on Cosmology and Religion

I am humbled and pleased that the editors of The New York Review of Science Fiction have given the feature position to my article on William Olaf Stapledon, “Contact, Communion, and the Marriage of Minds,” in the latest number of their publication.  “Contact” is the much-edited version of the talk that I gave last July at “Doxacon,” a colloquium on the crossroads of science fiction and religion.  I believe that the essay will be of interest to readers of The Orthosphere.  Stapledon was a greatly conflicted thinker, tempted by atheism, but unable to shake his profound intuition that the universe is not reducible to matter and the void; that existence has a divine ground.  His fiction and non-fiction alike address the issue.  I try to put Stapledon, as the subtitle of the essay puts it, “in context.”  The context is the Search for Extra-Terrestrial Intelligence, which I interpret as, partly, a religious displacement.

I offer an extract below –

Once the investigator grasps Flammarion and Lowell, along with the whole of late-Romantic plurality discourse, in this way [as a vestige of Medieval cosmology,] much of the peculiarity in their exposition begins to make sense.  When Flammarion seems to adhere to a Darwinian vocabulary, making free use of the term evolution, he never means what Darwin or Darwin’s materialist followers meant by the term.  On the contrary, the evolution that concerns Flammarion is that of mind, which he regards as the self-articulation at the microcosmic level of the macrocosmic consciousness – Dieu dans la Nature.  In a Times story for 10 November 1910, Flammarion told the reporter, “I believe there are denizens on Mars, and that they are superior to us.”  Flammarion opines that the Martians “ought to resemble [what humanity] will be several million years hence, inasmuch as Mars is a much older planet than the earth.”  Flammarion believes that the Martians have made several attempts to communicate with humanity, the first one “hundreds of thousands of years ago” and the last one “a few thousand years ago.”

Lowell, who knew Flammarion, writes in the same vein.  In his three-part Atlantic article from the summer of 1895 (June, July, August), he argues that the phenomenon of the canals “points to a highly intelligent mind behind it.”  Martian sentience must take the form of “a mind… of considerably more comprehensiveness” than the human.  Such things as “party politics,” Lowell insists, “have had no part” in the elaboration of the system of planetary irrigation – the canals whose courses Lowell had so painstakingly mapped.

According to Lowell, the very study of Mars exerts a spiritually transforming effect on him who undertakes it.  He learns to “look at things from a standpoint raised above our local point of view,” to “free our minds at least from the shackles that of necessity tether our bodies,” and to “recognize the possibility of others in the same light that we do the certainty of ourselves.”  As Lowell writes in Mars as the Abode of Life, “Turning to Mars with quickened sense, we witness an astounding thing,” a globe “where life at the present moment would likely be of a high order.”In the plurality discourse of the fin-de-siècle, then, the reader will detect the stubborn persistence of a cosmological view that actual modern science tells us is an outmoded and distinctly unscientific way of comprehending the celestial universe.  This late-Medieval way of thinking cosmologically sees the universe as creation; it sees the heavens as instinct with symbolic significance, pervaded by mind in the form of the plural, extraterrestrial humanities, and as responsive – at least potentially – to the effort, not only to establish contact with those humanities, but to come into communion with the sum and total of their shared consciousness.


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