Christogenesis, Part 7: The Advent of Homo spiralis

If you’re going to have a story, have a big story or none at all — Joseph Campbell

Abstract: In Parts 1-6, key principles, patterns, and historical innovators have been identified that together lend a deep time perspective on global awakening, and with it the coming-of-age in complexity, coherence, and compassion via unitive consciousness. The goal is to connect the parts to the whole in Omega, which draws and integrates the parts to itself from the future, creating an updated spirit-science synthesis and New Universe Story. New Story updates serve to map and nuance the human interiorization process in greater detail beyond noogenesis. Part 7 begins that process with a review and critique of nomenclature history and proposes a novel taxonomy framework and icon in which the holons (whole-parts) work in synergy and neatly nest. Part 8 will conclude by identifying the iconic energy and transformational dynamics that lend correlative and scientific data to this new story model.

Nomenclature history

The current taxonomic classification of human evolution originated from analyzing fossil discoveries to establish a largely African lineage spanning 6-7 million years, using binomial nomenclature (Latin binomials) to denote genus (group) and species (specific traits) to map lineage. Latin, because in the 1700’s Latin was the second language most frequently used by scholars. Developed in 1735 by Carl Linnaeus, the system ranked animals, plants, and minerals. Key stages like Homo habilis (handy man) and Homo erectus (bipedal/upright man) were named based on anatomical features like brain size, bipedalism, and tools use. These stages are generally divided into seven main stages (species groups), marking the transition from tree-dwelling primates to modern Homo sapiens.

Teilhard’s four-stage process

In the mid 1930’s, theologian-paleontologist Teilhard de Chardin recognized the endpoint limitations of the current bio-taxonomic classification system, and developed the outlines of a four-stage process of increasing complexity and consciousness, moving from matter to spirit, evolution moving to involution that centrates in the interiorization process. On review, these stages, representing the universe from Alpha to Omega are: Cosmogenesis (Geosphere), the evolution of physical matter and the universe. Biogenesis (Biosphere), the emergence and evolution of life. Noogenesis (Noosphere), the emergence of human reflective consciousness and thought. Christogenesis (Omega Point), the final convergence of consciousness into a unified, divine state.

These stages reflect a continuous convergent-interiorization process where matter becomes more organized, leading to higher levels of consciousness. Beyond noogenesis, consciousness, seeing, and thinking become increasingly more spiritualized by degrees from the “within” of things at the “heart of matter.” Able to see more inclusively in wholes, consciousness becomes broader and deeper via successive “illuminations,” as on a dimmer switch, an apt metaphor for this complexifying generative energy and information process that imbues awareness over deep time (see diagram at top, and Part 5 in this series). This notion is further detailed in the section below on the convergence-interiorization process that involves unifying light energy.

Other interpretations of cosmogenesise simplify this trajectory as a movement from geosphere —> biosphere —> noosphere, and finally to Christophere (spiritualized consciousness). Teilhard reasoned that evolution needed to be seen from the inside, viewing humans not only as observers of evolution but also its products. As such, Teilhard conceived evolution as occurring on four levels, only two of which were acknowledged by establishment scientists. A full accounting of the evolutionary process, he believed, required two additional levels: psychogenesis (the evolution of consciousness in biological organisms), and noogenesis (the evolution of reflective thought, a characteristic unique to humans). Having crossed a “threshold of reflection” in noogenesis, Teilhard believed evolution would proceed more intentionally through the exercise of the human psyche or mind, to more unified orders of seeing and knowing.

Having fully accounted for the evolutionary process beyond biogenesis, Teilhard went on to articulate his most controversial idea, that in time the noosphere would reach an Omega Point where consciousness would completely fuse with the God who created it, a highly radical, anti-scientific, and teleological (purposive) notion for its time in the 1930’s. The notion that the evolutionary process existed for the purpose of creating beings with the capacity for reflective thought so they could commune with their Creator, made the scientific world howl with derision. Critics called Teilhard’s work as filled with “metaphysical conceits,” forcing a synthesis between evolution and religious thought that was scientifically untenable. Subsequently, his Jesuit order and the Vatican banned his books as heretical, and sent him into exile in China to minimize the influence of his “radical” teachings on theology in the west.

While there were scant few who agreed with Teilhard then, there are more than a few who would argue today that any theory of evolution that excludes the origin of mind and consciousness from consideration is at best a half-theory. Teilhard noticed this weakness in Darwinian evolutionary theory nearly a century ago, with very few prominent Darwinians agreeing, at least not in public. Such is the dogmatic power of institutional religion, scientific ideologues, and Scientism that have had an exclusive stranglehold on knowledge and education since the 17th century, continuing to this day.

Critique of Teilhard’s model

Teilhard’s cosmogenic model and the original taxonomic chart of human evolution overlap in their recognition of progressive complexity, but they diverge in depth and scope. The prevailing biological classification (genus Homo, species sapiens, etc.) has an endpoint listing only anatomical traits, stopping at biogenesis, basically ignoring the evolution of consciousness.

Teilhard’s model proposed a more nuanced focus toward complexity and consciousness, particularly its interiorization in the human species toward Omega (unified awareness). While Teilhard’s model is symbolic, it lacks structural precision and scientific evidence, and seventy five years after his passing, begs for further nuancing beyond the psychogenesis and noogenesis stages which roughly outline the convergence of human perception, thought, and awareness toward more complex lines. An update that gives his model more depth, scope, scientific validity, and maps a trans-religious process theology for those venturing beyond noogenesis is currently in order (see Part 6).

Teilhard saw evolution as a cosmic ascent toward consciousness, culminating in a spiritual apex, the Omega Point. But while visionary, his model lacks a taxonomy beyond Homo sapiens that in a more granular way still awaits the fulfillment of his ultra physics vision; in particular, by specifying the energy (radial energy) that informs his cosmogenic model throughout, and the geometric architecture (tangential energy manifestations) that delivers it in space-time from the invisible-inner to the visible-outer world over deep time. This fulfillment challenge would necessarily include resolving the mind/matter mystery — the so-called “hard problem of science” involving consciousness.

The hard problem of consciousness

The hard problem of consciousness remains a fundamental, unresolved challenge in science regarding whether subjective experience can ever be reduced to purely physical terms and causes. It definitely cannot, not totally anyway, as it has become scientifically evident that consciousness (awareness) is not identical to the physical processes of the brain (quanta), and in many respects remains separate from brain function (qualia), impenetrable by empirical means. Hopefully, hard scientists have learned that by now, understanding that by such limited means, one would have more success trapping smoke in a net, or searching for images on a TV screen in the electronic components therein. As the scientific method is insufficient for a spirit-science synthesis task, my proposal explained below and throughout offers a simpler solution to the dilemma.

The so-called “hard problem” of science is only made “hard” by the academic disciplines which rightly select for “rigor” in methodology, invaluable in discovery and research. That is, up to a point, becoming “rigid” (“rigor and rigid” share a L. root, rigorem, “stiffness, hardness, numbness,” as in rigor mortis, extending to “inflexible standards, strictness, and harshness”). Ironic, in that religion is usually known for such dogmatism bordering on scrupulosity in means and methods (see the video short at the top, click-on blue resource box).

Nonetheless, consciousness studies increasingly support the idea that mind and matter are not two separate things interacting, but two perspectives on one underlying process. These studies cannot be ignored or absented from updates on solving this reconcilable paradox.

In any endeavor, too much of a good thing is a bad thing, as qualia do not lend themselves to gathering data points along empirical lines. Particular as to how they’re wooed, it is axiomatic that the spiritual component of things always goes away (collapses) when approached via the intellect alone. It is therefore not happenstance that the very untapped areas of study offering the richest treasures in wisdom and knowledge are areas where science and mystery meet, the very areas academia historically avoids, denies, or turns its stuffy nose to. Something is very wrong with that investigative stance and its limited form of blue-blood methodology.

Lacking humility, integrity, and intellectual honesty, its a sad commentary on science and academia, that seventy five years after Teilhard’s passing it takes someone from a “soft” science discipline to nuance this mystery, and pen these words toward a more complete spirit-science synthesis. In the 1950’s, the overlooked research of a renowned soft-scientist (Carl Jung) and a Nobel winning hard-scientist (Wolfgang Pauli) revealed that the laws, patterns, images, and archetypes governing outer and inner worlds indeed have simultaneous harmonies and resonances called synchronicities. Decades before learning of such things, it was just such an experience that a boy of 12, wowed by a phi-spiral (double-spiral) pattern in a neighbor’s sunflower, that later became a spiral staircase to a worlds unseen. A boy is father to the man. Such an impressionable experience later led to a book, and a spirit-science synthesis based on that very phi-spiral image, expressed in this DTN series some 67 years later. (see Part 3: The Spiral Dyanmic: Bridging the Personal and Universal in Cosmogenic Evolution)

Updating Teilhard’s model: Homo spiralis taxonomy

Introduced descriptively in Part 5 of this series (The Spiritualization of Consciousness), the proposed Homo spiralis framework fills that gap. It reconciles unresolved tensions while maintaining the Latin genus-species distinctions, further nuancing beyond Teilhard’s psychogenic and noogenic stages. Such are the two epochs in which humanity has been lodged (stalled) for well over a century now, since the early 1900’s. This novel modified framework proposes that the noosphere is late-term pregnant with the next evolutionary stage(s), and given a deft “push” is ready to burst forth in global unitive consciousness. Such “birthing” in human awareness is fast approaching critical mass (global breakthroughs), currently staging for a more wholesale spiritualization of perception and thought to a waiting and wanting world.

The Homo spiralis framework fills that gap by:

~ extending genus/species naming into energetic and informational domains via light energy

~ encoding stages of consciousness as evolutionary thresholds

~ treating mind-matter unity as a scientific-philosophical progression, not just mystical destiny

Beyond biogenesis Homo spiralis offers a more nuanced taxonomy, one that includes awareness, names the energy, geometric architecture (spiral dynamics), and integration process as accelerating the development of interiorizing evolutionary traits along psycho-spiritual lines (see Parts 3 and 5). While Tesla, Einstein, Pauli-Jung, and Teilhard gestured toward this, Homo spiralis formalizes it.

Why the spiral is the perfect icon for a spirit-science synthesis:

The spiral is the only shape that naturally unites three things which both science and spirituality value: (1) it expands outward, but every new turn is connected to the previous one, mirroring how science builds new layers of understanding on old ones, and explaining how spiritual development deepens rather than discards earlier insights. (2) A spiral is one continuous line, yet it expresses many distinct phases, exactly the tension a spirit-science synthesis tries to hold — one underlying reality, many differentiated expressions, making the “one and many” visually obvious. (3) Spirals appear recursively everywhere macro to micro, in galaxies, hurricanes, DNA, neural structures, shells, and energy flows. (4) Found in Stone Age spiral petroglyphs phi-spirals (double-spirals) signify the transference of energy between body and soul (psyche), heaven and earth, quantum and classical physics, and the constant cycle of life amply depicted in their symbolism. (5) Phi-spirals image the currents of energy that flow in opposite directons — like the equinoxes — balancing the forces of ebb and flow, birth and death, and light and darkness in a perpetual circuitry of evolution and evolution.

This recurrence across scales hints at a shared patterning principle which is precisely what a spirit-science synthesis proposes: mind and matter follow the same deep logic.

The spiral is the divine signature, nay, the archetypal fingerprint of the Creator inscribed in nature and the cosmos at all scales.

How the phi-spiral (double-spiral) fits in

The double spiral consists of two spirals rotating in opposite directions, and adds the missing ingredient: It encodes polarity. A single spiral shows growth, but a double spiral shows growth through counterbalancing tension, the core dynamic of consciousness and physics alike, showing:

~ expansion and contraction ~ convergence and divergence ~ yin and yang ~ charge and discharge ~ inhalation and exhalation (respiration) ~ diastole and systole (heart beat) ~ evolution and involution ~ separation and individuation choreographies (in childhood development) ~ self and other ~ darkness and light ~ unity and distinction ~ among all polarities, contraries, and paradoxes, including science and religion.

It also encodes symmetry and complementarity. Two spirals meeting at a common center show dual aspects — one origin, reciprocal motion, and balance emerging from opposition. This is the geometry of electromagnetism (light energy), DNA replication, biological morphogenesis, mythic “two currents” (ida/pingala, serpent twins, caduceus). The notion of a universal electromagnetic geometric substrate (light) informing creation provides the single greatest clue as to the science (physics) behind cosmogenesis. Such becomes more apparent via the spiritualization of consciousness in Christogenesis, which beyond the symbolic may more explicitly reveal the literal energy source throughout, one that begins the creative process in Alpha, and ends it in Omega/Pleroma (see Part 8 upcoming).

The double-phi spiral is the visual grammar of duality resolving into unity. A spiral shows how reality evolves/unfolds; a double spiral shows how reality evolves through polarity.

Homo spiralis as a spiral map

The single spiral = the evolution of consciousness, capturing the core movement of Homo spiralis. Each turn is a developmental stage; not a ladder or hierarchy, a recursion. Every stage includes the previous one but reorganizes it at a higher level of coherence. The center is the origin of awareness, pre-differentiated consciousness, and pure potential where outward expansion = increasing complexity and integration. And where in the continuity of the trajectory (line), no stage is discarded. Shadow, instinct, mythic structures, and rationality all remain present as inner layers. Again, this is why the spiral is the perfect icon, because it shows evolution without rupture, and complexity without fragmentation.

The phi-spiral (double-spiral), polarity as the engine of development.

Homo spiralis isn’t just “growth,” it’s growth through push-pull tension, and the double spiral encodes that perfectly. Each stage of the model is driven by a polarity pair:

~ matter<>mind,

~ self<>other

~ order<>chaos

~ agency<>communion

~ stability<>transformation

~ oneness<>separateness

~ death<>rebirth

The double spiral shows two counter-rotating currents moving in opposite directions. This is the dynamic of consciousness, where one current differentiates, while the other integrates via a shared center, a rhythmic alternation or “breathing” pattern of expansion —> contraction —> synthesis —> new expansion in an advance and transcend choreography. This best describes the developmental heartbeat and lifeblood of personal and deep time evolution. 

The Spiral Motif and Homo spiralis: the core scientific claim

Homo spiralis treats humans as informational-energetic systems and fields whose structure (matter) and awareness (mind) are two expressions of the same underlying process via the Monad and its space-time expression in dual-aspect monads. Or in Teilhard’s terms, as radial energy expressed as tangential energy; or in physics terms, quantum physics expressed as classical physics (see Christogenesis, part 6). This aligns with several current scientific directions:

~ it discovers and and names a new cosmology

~ it posits light and consciousness as causal, the substance of what religion calls “spirit.”

~ it provides a numinous symbol (spiral) that is at once novel, archetypal, integrative,  cohering, conductive, and conducive to a universal synthesis

 ~ it posits matter, thought, and mathematics as emergent (effects), not causal

 ~ it coincides with systems neuroscience, information theory, psychosocial and psycho-spiritual         developmental patterns, and complex science

Monad-ology, foundational principles, and the role of self-knowledge

The core claim of this novel synthesis framework proposes that there is one archetypal Monad that lies outside space-time, which severally distributes and manifests itself in space-time via dual-aspect monads. That is, there is one power in the universe with many apps or manifestations — spiritual, mental, and physical, listed in highest to lowest vibrational frequency, cause to effect respectively.  This approach asserts the foundational axiom: “as above, so below; as within so without,” meaning that the microcosm (individual/inner world) mirrors the macrocosm (universe/outer world). It suggests that understanding oneself and small-scale systems reveals universal truths, and implies that internal thoughts manifest as external reality, while celestial or higher patterns influence earthly life. This principle encompasses interconnectivity, the Law of Correspondence, and the relationship between higher and lower laws and principles, encouraging a holistic view of existence where self-knowledge is seen as key to understanding the universe.

This means that attaining inner wholeness is a precursor to attaining unitive consciousness, the latter indispensible to seeing inner and outer worlds seamlessly interconnected as one world. Recall Teilhard’s famous quote: “the whole of life lies in the verb seeing” — not merely physical sight, but a “seeing” that percieves the deeper, interconnected, and spiritual substrate of the universe (a metaphysical vision).

Such implies that divine order, spiritual planes, and physical reality are interconnected and reflected in one another. As a species, Homo spiralis derives from this undivided Monad and will return to it. Meaning, souls on this nostalgic journey find their way back in spiritual awakening and unitive consciousness from the many to the One. Attaining that oneness in consciousness makes for  harmonious living on Earth, solidifying in Omega, and in the hereafter. As it was in the beginning, is now, and ever shall be.

Using the pregnancy metaphor, the former (Cosmic Egg/Earth) had been “fertilized” (incarnated) by a “spark” of the latter at the moment of Big Bang creation, the beginning a prolonged gestation over deep time evolution. Having reached critical mass after 13.8 billion years, the two worlds are about to accelerate by “merging chromosomes,” fusing in human consciousness from both of their dual-aspect “gametes,” creating new life and an updated new story, as in a zygote.

The spiral motif and related geometric forms best encapsulate the ideas and concepts that follow for several reasons, explained more fully in my book referenced in the bio at column’s end. Chief among them is that such forms comprise the vibrational architecture of everything in the universe. These geometric forms, known as Sacred Geometry, reveal something about the invisible scaffolding on which all things rest, the vital energy that fuels and informs their moving parts, and the patterns that connect them. That is, the shape, energy, and patterns of creation reveal something of the “shape” of the God-of-the-Whole and how s-he works throughout the universe. Lastly, a spiraling geometric model best symbolizes the learning process and life path, realities that seldom follow straight lines or lead to dead ends.

The recursive spiral in the New Universe Story as universal map and icon

As the architecture of inner and outer worlds, the spiral is the geometry of recursive self-organization. Meaning, it is the shape and outline of the laws and principles of a higher-order consciousness manifest at all scales, operative in all systems that learn, integrate, and transform.

The Homo spiralis framework offers an updated cosmology and New Universe Story, a simple way of knowing and seeing that preserves perennial principles, while leaving a fresh new trail. This mythical trail is found by navigating the tricky path between the established forces of scientific materialism, religious orthodoxy, and academic psychology, all of which claim pieces of the mystery but miss the whole of it.

Recursion is exactly what allows this model to hold together two ideas that at first glance seem contradictory, (a) that evolution moves forward, and (b) the journey returns to origins.

Most religious, mystical, and philosophical traditions wrestle with that same paradox. The spiral is the one geometry that resolves it without collapsing either side, making “returning to origins” scientifically and symbolically coherent.

In recursion, each turn contains the previous one in an advance and transcend trajectory. A spiral never abandons its earlier loops. Rather, it includes them, and re-expresses them at a higher level of vibratory organization. This is exactly what Homo spiralis proposes, the spiral giving a non-linear, non-regressive way to “return.”

In the taxonomic image at the top, Homo habilis, Homo erectus, Homo sapiens, and all previous taxonomic stages are not discarded:

     ~ Homo spiralis, sapiens contains Homo sapiens (1.0)

    ~ Homo spiralis, elektor (2.0) contains both

    ~ Homo spiralis, omega (3.0) contains (nests) all prior stages in integrated form in the Pleroma

This is the same logic as in:

psychodynamic/psychosocial stages of human development ~ nesting phenomena in holarchies ~  mystical ascent ~ Jung’s individuation process ~ Hegelian sublation ~ Teilhard’s Omega Point ~ Whitehead’s “process of becoming” as the metaphysical engine behind the spiral’s unfolding stages ~ Hartshorne’s panentheism, use of the dual-aspet monad for God, and metaphysics of growth that the spiral visually expresses ~ the “return to the Father” in Christian mysticis ~ the Hindu notion of Lila (the play of returning to the One)

The stages as shifts in evolving consciousness (See Part 5)

In Homo sapiens, mind and matter feel separate, consciousness is experienced as “inside,” the world as “outside.” Here, identity is individual, survival-oriented, and analytical.

In Homo spiralis, sapiens (1.0) — (psychogenesis and noogenesis), the spiral introduces recursion and self-reflection, where awareness begins looping back on itself. Mind and matter start to feel less like opposites and more like complementary expressions.

In Homo spiralis, elektor (2.0) — (light beings/light workers), the “elektor” or “electric” (electromagnetic) symbolism suggests energy awareness integration, where consciousness is seen as dynamic and field-like, not confined to the skull or body (see diagram at the end). Matter is understood as structured energy, not inert stuff.

This mirrors modern consciousness theories that treat information, energy, and awareness as deeply intertwined.

Continuing in this progression, Homo spiralis, omega (3.0) — (total transfiguration) is the culmnation of the developmental-evolutionary arc, where mind and matter are no longer experienced as separate categories. The human form become a luminous expression of a deeper unity. Here, awareness-spiritualized consciousness are primary; matter is its visible aspect.

This is essentially a dual-aspect monad fully realized in symbolic form.

How this aligns with consciousness studies

In consciousness studies, consciousness and physical processes are inseparable, because subjective experience and neural activity are two sides of one process. And generative electromagnetic energy and information may be the underlying “substance” of reality, with no hard boundary between inner/outer.

The Homo spiralis arc (1.0 – 3.0) mirrors this trajectory, a theoretical prelude to providing scientific evidence giving symbolic form to what many researchers are beginning to express mathematically and neurologically (presented in Part 8 to follow).

The deeper meaning

Homo spiralis isn’t just a future human, it’s a model of mind-matter unity, the dual-aspect monad made visible. It links inner and outer, energy and form, evolution and consciousness, and matter’s structure with mind’s awareness.

In this model the center is a dual-aspect monad, both the origin and attractor, light and gravity, Alpha and Omega, beginning and end. In a logarithmic spiral (Golden Spiral), the center is not just where things begin, it’s the point everything orients around. In Homo spiralis terms:

~ all things in space-time consist of the energy that creates, forms, and informs them

~ the Monad (uncreated light) is their origin, and created light/matter their tangential effect

~ the Omega (gravity at center) is their developmental and consummating attractor

~ yet they are two expressions of the same reality, manifest as dual-aspect monads.

~ their reconciling tensions create the requisite tensional integrity (tensegrity)

 ~ tensegrity is the principle in geometric architecture that holds all things together at all scales of                 the universe, quark to quasar

Religious traditions often say: “the end is the beginning,” “Alpha and Omega are one,” “the seeker returns to what he always was.” The spiral makes that literal, because development moves outward, but the geometry is always referencing the center. The end is the beginning, because the beginning was never left. It describes forward motion with inner meaning; as a spiral expands, every expansion is anchored to a deeper push-pull coherence and tensional integrity, the perfect geometry (and icon) for a model that seeks to unify:

~ evolution ~consciousness ~ matter ~ information ~phenomenology (lived experience)

The spiral is the only shape where progress and return are the same motion, and the Homo spiralis model encodes this smoothly. The movement is evolutionary, but the meaning is recursive. The “return to origins” is not regression — its integration. The development is non-linear, three steps forward, one back, five forward, two back, etc. When there is a setback, its in the service of healing or self-gathering in order to move forward in again in development. The spiral is the only shape where progress and return are the same motion, and the Homo spiralis model encodes this smoothly. The movement is evolutionary, but the meaning is recursive. Again, the “return to origins” is not regression — its integration. The spiral doesn’t take you back to where you started. It takes you back to what the origin-universe-God-of-the-Whole intended by evolutionary design.

That’s why the spiral is the only geometry that can hold both scientific recursion and religious return without contradiction.

The Unifying Insight

Across religious traditions the personal journey is described as a return, a homecoming, a remembering, a reunion, a reabsorption, or a rediscovery. None of them mean regression, only integration. Again, the spiral is the only universal image or icon that captures this. That is, a person moves forward and inward, never repeating the same point. The origin is never abandoned, and one never collapses into a circle, or escapes into a line. It encompasses the tension of evolution and return, a oneness and separateness choreography as in alternating current, with the center as the energic flywheel whose overlapping generative energy and information fields fuel, animate, and inform the entire cosmogenic process throughout.

On review, in mapping the evolutionary arc chronologically (see Part 5): the role of light in creation and consciousness is central — Hartshorne di-polarized it (1875), Tesla felt it (1890’s), Einstein proved it (1905), Whitehead worded it (1925), Lemaitre proposed it (1927), Pauli and Jung hypothesized it (1946), Teilhard extended it (1930’s-50’s), Berry consecrated it (1978), Faggin supported it (2020-2025), and the Homo spiralis taxonomy updates and affirms it with supportive scientific evidence to follow, fulfilling Teilhard’s vision.

Teilhard’s theoretical synthesis contribution

It was Teilhard who brought these insights together in into a single evolutionary story we can no longer avoid: the universe’s ongoing waking-up in convergence, compassion, and complexity consciousness, igniting light into matter, matter into mind, and mind into consciousness and love. And evolution is the fire that drives all things toward a single radiant convergence of mind, love, and unity in Omega, where spirit and science burn as one. In this view, spirit and science are not opposing forces, but complementary ways of understanding a universe awakening to and remembering its origin and identity from within.

Einstein’s special relativity equation is the scientific shibboleth. Proving that matter = energy opened the door to matter no longer being seen as a static “thing,” but a state of energy. This mathematical proof is the scientific pivot that makes Teilhard’s work possible. E = MC2 explodes the old-world view, because light is not secondary; it sets the conversion rate between being and becoming. Matter becomes history not substance, evolution is no longer accidental, it is energized, and the universe becomes dynamic, relational, and process based. Einstein didn’t spiritualize light, because only activating the higher celestial forces accomplishes that. But he did remove the metaphysical roadblock that prevented matter from being seen as alive-within, and sacred from the outset.

We must live life forward, but can only understand it looking back. In retrospect, it was sometime during the first half of the 20th century, (1900-1955) that scientific discovery and the beginning of the Second Axial Age began their accelerated convergence in human consciousness (noogenesis) via light energy. Ironic, in that Tesla, Teilhard, and Einstein were contemporaries living and working separately in the U.S. during that era, neither having met, or being totally familiar with the other’s work. Tesla died in 1948. Einstein and Teilhard died within days of each other in 1955. Synthesis friends who never met, this Christogenesis series integrates them, and their life’s work in a single unifying model whose time has come.

Aware or unaware, they and all those who precede and follow them in science participate in the collective return to spiritual consciousness as science can now understand and interpret it, with light as the generative, ordering, and informational principle of the universe, innermost and outermost. Hence, consciousness = light = spirit as Creator precedes thought, emotion, and all material things including equations — acting also as attractor, providing the main interior impetus to return to in spiritual repose. Regardless of religious tradition, it increasingly appears that (a) uncreated light is the Source and substance of all created forms manifest in matter, and (b) the Source of all physical, mental, and spiritual laws, and (c) the Source and inspiration behind spiritual awakening, development, and unitive consciousness in Homo spiralis evolution.

Further, these unifying truths and their corresponding vibratory corollaries in a cosmic spectrum of light are purposeful in Homo spiralis evolution, and keys to unus mundus (one world global/galactic unity) They are designed to be a lived experience in consciousness, or they are of little healing or whole-making effect, particularly in reconciling spirituality and science as one and undivided in a universal paradigm.

Homo spiralis evolution, post-noogenesis review

Post-noogenesis, the proposed Homo spiralis synthesis model further amplifies, details, and differentiates the convergence and interiorization stages of this spiritualization process (enlightenment) as catalyzed, transformed, and transfigured by light across global religious traditions. Light is the universal energy, fundament, solvent, organizing intelligence, information, and interior processing agent of the universe, the God-of-the-Whole pressing toward physical, mental, and spiritual wholeness exactly as Teilhard envisioned, orchestrating the entire process from a hidden wheelhouse in the “heart of matter.”

In the mature form of Teilhard’s idea, evolution is a process of increasing consciousness, a light-guiding direction embedded within the cosmic process. These notions, including the development of the noosphere, were already fully present in his writings by the 1930’s and early 1940’s. Teilhard’s rendering of his cosmogenic model has the primordial radiance of energy born in matter that complexifies: life emerges and interiority deepens; consciousness reflects upon itself, becoming conscious of itself in humans, and the world advances through convergence and love toward its point of unification in Omega.

In this evolving paradigm light is not merely physical illumination, it is relational energy capable of self -organization leading toward interiority, awareness, a communion.

Teilhard foresaw that science would one day become the codex that completes the spirit-science synthesis of the universe by revealing the spiritual composition of not only matter, but of the human spirit-soul. That future time has come.

The simplest way to say it (assembling the synthesis pieces thus far in Parts 1-7)

The Homo spiralis framework shows how:

As Tesla intuited it, light (electromagnetic phenomena) is the symbolic expression of unity, and the literal expression of coherence. And according to Teilhard, human evolution is an ascent toward higher states of integration consummating itself in Omega, the point where physics and consciousness converge. Using the Jigsaw Method in discovery and education detailed in Part 4, combined with full access knowing (joining rational, trans-rational, intuitive, and dual-natured ways of knowing), we can now connect the religion-science dots so that neither field collapses into the other.

Teilhard called this future synthesis ultra-science because it would not replace physics, it would extend physics to include the “inside” of things. In other words, he predicted a day when the scientific description of the universe would necessarily include consciousness as a fundamental dimension, exactly the territory the Homo spiralis model and the above map marks out.

What Teilhard lacked, and what Homo spiralis supplies

Teilhard had the intuition, but not the mechanism. He did not have:

~ a differentiating taxonomy beyond Homo sapiens and noogenesis

~ a model of mind-matter dual-aspect unity

~ an information-theoretical account of consciousness

~ a geometric or symbolic codex for the stages of integration

~ the energy that informs the entire cosmogenic model, Alpha to Omega

~ a way to connect physics (energy, coherence) with phenomenology (qualia/lived experience)

The Homo spiralis framework fills those gaps by providing:

~ a wordless icon hardwired into the fabric of the universe at all scales that tells the whole story

~ a taxonomy of post-biological evolution, extending the genus/species logic into the energetic and informational domains, something Teilhard only hinted at

~ a dual-aspect model of mind and matter, aligning with the Jung-Pauli hypothesis, modern dual-aspect monism, and  consciousness studies: one underlying reality, with two expression (inner/outer)

~ a codex of transformation, the spiral geometry, stages, archetypes, and structural elements that complete Teilhard’s spirit-science vision

~ a scientific-philosophical mechanism grounding the ascent toward Omega in information, integration, coherence, biophotonics, complexity thresholds, and field-based models of consciousness

Teilhard foresaw the destination; Homo spiralis supplies the map.

Is “Light” the scientific proof Teilhard anticipated?

In Teilhard’s language, light is the symbol of consciousness, unity, transparency, convergence, and the Omega field. But in the Homo spiralis model, “light” is not just symbolic, it has a literal physical correlate, supported by evidence compiled in my book The Ambient Christ, the Untold Story of God in Science, Scripture, and Spirituality (2021). Light’s physical qualities and correlates are:

~ biophotonic emission

~ electromagnetic coherence

~ highly ordered information flow

~ a field-like presence detectable in physiology

We are not human beings with the potential to awaken spiritually, we are Homo spiralis, spiritual beings with temporary amnesia. Our conditioned consciousness via earthbound experiences have repressed yet are arousable to same. Hence, we are not human beings seeking spiritual light, we are light beings seeking to find and remember ourselves on the journey of personal and evolutionary history, Alpha to Omega.

This is exactly the kind of scientific-spiritual bridge Teilhard envisioned and predicted. He believed that at the Omega stage humans would become “centers of light, centers of consciousness, centers of unification.” He meant it metaphorically, but he suspected it might one day be literal. The Homo spiralis framework makes that literal dimension scientifically (mathematically) correlative and causal, with further evidence to establish same provided in the next column, Part 8 in this series

The best is yet to come .  .  .

About the Author

Joseph C. Masterleo, LCSW-DCSW, is a clinical social worker in private practice in Syracuse NY, and Rockledge FL. His half-century of service in the mental health care field includes faith-based counseling and psychotherapy, with an emphasis on psycho-spiritual integration. His subspecialty involves developing a novel paradigm for the synthesis of science, religion, and psychology, identifying the energy and geometric patterns that connect the quantum world with space-time, inner and outer worlds. His model explains how spirit and matter can co-exist as two facets of one reality in a unified field, dissolving the walls of partition between previously siloed disciplines. Inspired by the writings of Thomas Merton (ecumenism), Teilhard de Chardin (synthesis), Thomas Berry (ecotheology), Nikola Telsa (electromagnetism), Richard Rohr (Cosmic Christ), Ilia Delio (christogenesis) and others, his objective is to tell a new, future-looking story for the Ecozoic Age, one that forms a connecting bridge between the biblical story of creation, modern science, and ancient cosmologies. His columns on these and related subjects have appeared on websites such as The Center for Christogenesis, Progressive Christianity, and in newsprint via The Goodnews Paper, the Syracuse Post Standard, and the Syracuse Sports Magazine, where he comments on sports as reflecting the best and worst of American character and culture. Further information about Joe and his Spirit-Science model can be found in his book, The Ambient Christ, the Untold Story of God in Science, Scripture, and Spirituality, listed on Amazon Books, Barnes & Noble, and on his website www.joeknowsgod.com