Hidden Evidence in Plain Sight

A famous « mystic », possessed by « transcendence », – Ludwig Wittgenstein – , once wrote: « The meaning of the world must be outside it. In the world everything is as it is, and everything happens as it happens; there is no value in it – and if there were, it would be worthless. If there is a value that has value, it must be outside everything that happens, and outside any particular state. For everything that happens and every particular state is accidental.

What makes it non-accidental cannot be in the world, because it would be accidental again.

It has to be out of the world.

That is why there can be no ethical proposals. Proposals cannot express anything superior.

It is clear that ethics cannot be expressed. Ethics is transcendental. (Ethics and aesthetics are one and the same thing).

How the world is, this is for the Superior perfectly indifferent. God does not reveal Himself in the world.(…)

There is certainly something unspeakable. It shows itself, it is the Mystic.”i

Terre, eau, feu

Starting from these radical phrases, I come to aspire to a kind of exit, an exodus of thought from the world, a rush to the elsewhere – not a suspension of belief, like Husserl and the phenomenologists, but a sudden plunge upwards, an incredible angelic leap, a Pascal-like flight (« Fire! Fire! »).

The Unspeakable interests me, like a higher point. Of the Unspeakable, nothing can be said about it. But one can at least say that it cannot be silenced. We can at least say this: « It shows itself ».

It’s meager, but it’s a beginning, tiny, and somewhat tangible.

You have to hold on to this hold, start climbing, initiate the climb, without a guide or a rope.

All religions, all of them, are based in their origin on something that, one day, « showed » itself.

It is useless to prioritize today the ancient outpourings of meaning, which made them so confident in their destiny. It is even more useless to use them, these same outpourings, to justify long afterwards the hatred and the self-stated difference that their followers « show » to “others”.

However, in order to show what was « shown » then, and what is still « shown » now, words are not completely useless.

But words are not enough. To attempt an anthropology of the sacred, which would cover a vast space of time, we must also rely on the clues found in the caves of the Palaeolithic, add to them the concomitant revelations of Akhenaten, Zoroaster, Hermes Trismegistus, Moses, Buddha or Jesus, and integrate in addition the dreams of a universal religion, the intuition of the emergence of a “Noos-sceneii.

If nothing unspeakable is indeed to be found in the world, humanity as a whole has, however, for at least a million years now, been welcoming in its bosom continuous evidence of the subtle monstration of who cannot be designated otherwise than by this epithet.

Reality is therefore not « nothing », it is not « empty », without any « value ». It is, to be sure, very short of its own meaning. But it is also capable, fertile breast, warm belly, of welcoming what is decidedly not speakable. Reality is easily pierced by the presence of an absence, or only its signs.

Karl Barth once had this rather arrogant formula:

« I hold the analogia entis for an invention of the Antichrist.”iii

To refuse the « analogy of being » is to refuse the essential principle of medieval theology, that of believing that an « analogy » between nature and the supernatural, the lower and the higher, is possible.

Karl Barth thus reveals the essence of his own soul: he is a « Gnostic », – like so many other so-called « modern » thinkers, moreover.

A brief reminder: for « Gnosis », the world is separated, divided. The « good », the « evil ». The « chosen ones » who know, and the « rest », blind and doomed to nothingness. No links, no possible analogies. Relentless cut, a metaphysical wall.

I, myself, am not a Gnostic. I don’t believe in Gnosis.

On the other hand, it seems to me as clear as a thousand Milky Ways, as luminous as a million Orions, that if the world does not contain any meaning in it, and does not seem to have any, it nevertheless incarnates, in spite of itself, by its existence and its entirety, a hidden evidence.

i Ludwig Wittgenstein, Tractatus logico-philosophicus (6.41, 6.42, 6.432, 6.522)

ii Cf. The work of Pierre Teilhard de Chardin

iii Karl Barth. Dogmatique de l’Église protestante. T.1 (1953)

Artificial Intelligence and Resurrection

In the 2nd century AD, the Roman Empire was at its height and dominated much of the ancient world. On the religious level, the era was one of syncretism. For its part, the nascent Christianity began to spread around the Mediterranean and reached Carthage. But it already has a lot to struggle with the Gnostic sects and other various heresies.

It was better not to mix religion and politics. The Empire did not tolerate claims of autonomy or religions that could encourage them.

The second Judeo-Roman war (132-135), triggered by Bar-Kokhba, ended with the expulsion of Jews from Judea. Jerusalem was razed to the ground by Hadrian, and a new city was built on its ruins, Ælia Capitolina.

Judea was renamed and called Palestine, from the word « Philistine » referring to one of the indigenous peoples, which is quoted in the Bible (Gen. 21:32; Gen. 26:8; Ex. 13:17).

Emperor Hadrian died three years after the fall of Jerusalem in 138, and these verses, of which he is the author, were written on his grave:

« Animula vagula blandula
Hospes comesque corporis
Quæ nunc abibis in loca
Pallidula rigida nudula
Nec ut soles dabis iocos ».

Which can be translated as follows:

« Little soul, little vague, all cuddly,

hostess and companion of my body,

you who are now going to places

livid, icy, naked,

you won’t make your usual jokes anymore. »

Around the same time, Apuleius, a writer and Roman citizen of Berber origin, born in 123 in Madauros, Numidia (now Algeria), came to complete his studies in Carthage. Apuleius was to become a famous speaker and novelist. His neoplatonism led him to believe that direct contact between gods and men was impossible, and that there had to be « intermediate » beings to allow exchanges between them.

To dramatize the question of contact between the divine and the human, Apuleius detailed the loving, direct and fusional relationship of the god Eros (divine love) and the princess Psyche (human soul), in a passage from his famous Metamorphoses. This meeting of Eros and Psyche received an extraordinary welcome and entered the pantheon of world literature. Since then, it has been the subject of countless repetitions by artists of all time.

But Metamorphoses is also a novel, picaresque, erotic and metaphysical, with a good layer of second and third degrees. There are several levels of intertwined reading and comprehension, which have ensured its modernity for almost two millennia.

The end of the novel focuses on the story of Lucius’ initiation into the mysteries of Isis, carried out at his request (and at great expense) by the high priest Mithras. Lucius can reveal nothing of the mysteries of initiation, of course.

The only concession to the curiosity of profane intelligence, Apuleius places in Lucius’s mouth a few cryptic verses, just before the hero walks into the sacred building, dressed in twelve priestly robes, in order to be presented to the crowd as « the statue of the sun ».

Lucius said then:

« I touched the edge of death, after crossing the threshold of Proserpine, I was carried through all the elements, and I came back. »

For sure, it seems like it was a descent into the underworld, a real one.

The descent into Hades was the ultimate adventure of the initiate. There had already been in the literature some prestigious predecessors, such as Orpheus, or in another order of reference, less literary and certainly less known in the Greek-Roman world, such as the descent of Jesus into Hell.

The time was fond of travelling to the land of the dead. At the same time, around 170, under Marcus Aurelius, a curious text appeared, the Chaldaic Oracles, presenting itself as a theurgic text, with a much more serious tone:

« Do not lean down towards the world of dark reflections; it is underpinned by an eternal, shapeless, dark, sordid, ghostly, devoid of Intellect, full of precipices and tortuous paths, constantly rolling a mutilated depth »i.

Nineteen centuries later, where are we now? Should we look at the depths or should we not talk at all about them?

The main religions of the moment offer a confusing picture of the problem, and seem to have little ability to formulate a solution.

But popular culture remains fascinated by the issue. In Battlestar Galactica, Humans are in total war against the Cylons, revolted robots that have evolved rapidly, reproducing in particular in the form of clones with a biological body, similar in appearance to that of human beings.

Humans are adepts of a polytheistic religion. They pray to the « gods of Kobol » and wander through space in search of a mythical planet called Earth, of which no one knows exactly if it exists or where it is located. They are guided by their President, who has visions, and who already knows that she will die without seeing the Promised Land. They are mercilessly pursued by the Cylons who have already exterminated almost the entire human race.

The Cylon robots profess, with great energy, their faith in a single god, whom they call « God ». The Cylons are very intelligent. They are not afraid to die, because they say (to the Humans who threaten them), that if their bodies are destroyed, then their minds will be « downloaded » into this « God ».

However, there is a problem. Intergalactic communications can be very weak in the event of a crisis. What happens to the spirit of a Cylon being downloaded, wandering through space without being picked up by a communication relay?

Battlestar Galactica. The Chaldaic Oracles. The Gospel of Jesus. The Metamorphoses of Apuleius. Hadrian’s epitaph.

There are those who wander endlessly in the icy night (Hadrian, the Chaldaic Oracles). And those who, after descending into Hell, return from the kingdom of the dead (Orpheus, Lucius, Jesus).

Between these two options, Battlestar Galactica‘s Cylons, these very intelligent and religious robots, have resolutely chosen the most promising one.

The transhumanist movement promotes similar ideas. The downloading of memory and consciousness is for tomorrow, says Ray Kurzweil.

Let’s do some science fiction. Imagine that ubiquitous networks and memory silos, supported by futuristic artificial intelligence techniques, will one day record and process all the thoughts and actions of all humans, from birth to death.

Then future generations would have at their disposal a kind of constantly evolving memory of humanity as a whole. And from this interactive memorial, from this human mine, they could permanently extract pearls of wisdom, sweet madness, unfulfilled dreams and fantastic projects.

Perhaps they would even come to consider this living memory as a kind of divine incarnation.

We would plunge into it, as Lucius once explored the ends of death, in order to live a new life.

iOracles Chaldaïques. Fr. 163 (tr. fr. E. des Places, Belles Lettres, 1996, p. 106).