As I see it, RYD's quote from Sri Aurobindo points to a reduction of the domain of reality to an engagement between the human reason and matter. In terms of evolution, this may imply enhancements of the physical basis of consciousness, but whether it implies a change in consciousness is debatable. One may easily conceive a bionic or nano-genetic internalization of machinery which humankind is already using - a race of super-humans with telescopes or microscopes (or both) for eyes but that is just an intimate internalization and individualization of dualistic instrumentations, an enhancement of operation but is it a change of consciousness? One of the problems here is that we can know only what we experience - once again, as in our earlier formulation, epistemology follows ontology. The Buddha, for example, is depicted with a "super-brain," ushnisha, which he is supposed to have been born with, and which gives him access to an experience of being different from those who do not have such an organ. If we "knew" the consciousness that can express itself through the physical organization of an ushnisha, and the dynamics of such an expression, we could attempt the mutation, but without the experience of alternate ontologies, how could we even begin to guess what mutations will take us there? If however, what you mean is that tampering with our physical organization to the degree of enhancing our present dualistic operation may result in undreamed-of changes in consciousness, this of course is possible (though I don't know how probable)- but then we are invoking exactly those "other (known and unknown) travellers" that RYD is talking about. DB