Can People Return As Animals In Spiritual Progession

Evolution of the mind or spirit

Spiritual evolution, as well called higher development,^[1] is the idea that the mind or spirit, in analogy to biological evolution, collectively evolves from a uncomplicated grade dominated past nature, to a higher grade dominated by the Spiritual or Divine. It is differentiated from the "lower" or biological evolution,^[1] and thought to be foreshadowed by aware beings who take already evolved to this avant-garde phase.

Definition [edit]

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An alternate term is "Higher Development."^[1] According to Piyasīlo,

—The term 'Higher' here refers to the heed - the footing of spiritual evolution. In contrast to the Higher Evolution, the biological (or Darwinian) evolution is known equally the Lower Evolution.^[1]

The concept of spiritual development is teleological, in contrast to biological development.

Origins of the concept [edit]

Evolution [edit]

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Hegel [edit]

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Western esotericism [edit]

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Theories of spiritual development are important in many Occult and Esoteric teachings, which emphasise the progression and development of the individual either subsequently death (spiritualism) or through successive reincarnations (Theosophy, Hermeticism).

The great chain of beingness [edit]

The concept of the groovy chain of beingness developed past Plato and Aristotle whose ideas were taken upwards and synthesised by Plotinus. Plotinus in turn heavily influenced Augustine's theology, and from at that place Aquinas and the Scholastics. The Great Chain of Being was an important theme in Renaissance and Elizabethan thought, had an under-acknowledged influence on the shaping of the ideas of the Enlightenment and played a large part in the worldview of 18th century Europe. And while essentially a static worldview, by the 18th and early on 19th century it had been "temporalized" past the concept of the soul ascending or progressing spiritually through the successive rungs or stages, and thus growing or evolving closer to God.^[2] It also had at this time an bear on on theories of biological evolution.

Due east. F. Schumacher, author of Small is Cute, has recently proposed a sort of simplified Corking Concatenation of Beingness, based on the idea of four "kingdoms" (mineral, vegetable, animal, homo).^[iii] Schumacher rejects modernist and scientific themes, his arroyo recalling the universalist orientation of writers like Huston Smith,^[4] and probable contributing to Ken Wilber's "holonomic" hierarchy or "Great Nest of Beingness".^[v]

Spiritualism [edit]

Spiritualists reacted with dubiety to the theories of development in the belatedly 19th and early 20th century. Broadly speaking, the concept of evolution fit the spiritualist idea of the progressive development of humanity. At the same time, yet, a conventionalities in the animal origins of homo threatened the foundation of the immortality of the spirit, for if man had not been created, it was scarcely plausible that he would exist specially endowed with a spirit. This led to spiritualists embracing spiritual evolution.^[6]

In the 19th century, Anglo-American Spiritualist ideas emphasized the progression of the soul after decease to college states of existence, in contrast to Spiritism which admits to reincarnation.

Spiritualism taught that after death, spirits progressed to new spheres of beingness. Co-ordinate to this thought, development occurred in the spirit world "at a charge per unit more rapid and under atmospheric condition more favorable to growth" than encountered on earth.^[7]

The biologist and spiritualist Alfred Russel Wallace (1823–1913) believed that qualitative novelties could arise through the process of spiritual evolution, in detail, the phenomena of life and mind. Wallace attributed these novelties to a supernatural agency.^[eight] Later in his life, Wallace was an advocate of spiritualism and believed in an immaterial origin for the higher mental faculties of humans. He believed that evolution suggested the universe had a purpose, and that certain aspects of living organisms are non explainable in terms of purely materialistic processes. In a 1909 mag article entitled The World of Life, which he later expanded into a book of the aforementioned name^[9] Wallace argued in his 1911 volume World of life for a spiritual approach to evolution and described evolution as "creative power, directive mind and ultimate purpose". Wallace believed natural selection could not explain intelligence or morality in the man beingness and so suggested that non-material spiritual forces accounted for these. Wallace believed the spiritual nature of man could not accept come up nigh by natural selection alone, the origins of the spiritual nature must originate "in the unseen universe of spirit".^{[ten] [xi]}

Robert Broom in his book The Coming of Human: Was it Blow or Pattern? (1933) claimed that "spiritual agencies" had guided evolution as animals and plants were too complex to take arisen by chance. Co-ordinate to Broom there were at least two different kinds of spiritual forces, and psychics are capable of seeing them.^[12] Broom claimed there was a plan and purpose in evolution and that the origin of Homo sapiens is the ultimate purpose backside evolution. According to Broom "Much of evolution looks as if it had been planned to result in homo, and in other animals and plants to make the world a suitable place for him to dwell in.^[13]

The Anglo-American position recalls (and is presumably inspired by) 18th century concepts regarding the temporalization of The Great Chain of Being. Spiritual evolution, rather than existence a physical (or physico-spiritual) process is based on the idea of realms or stages through which the soul or spirit passes in a non-temporal, qualitative way. This is still an important part of some spiritualist ideas today, and is like to some mainline (as opposed to fundamentalist) Protestant Christian behavior, co-ordinate to which after death the person goes to "summerland" (see Spirit earth)

Theosophical conceptions [edit]

Theosophy presents a more than sophisticated and complex cosmology than Spiritualism, although coming out of the aforementioned general milieu. H. P. Blavatsky developed a highly original cosmology, according to which the homo race (both collectively and through the succession of private reincarnation and spiritual evolution) passes through a number of Root Races, outset with the huge ethereal and mindless Polarian or First Root Race, through the Lemurian (3rd), Atlantean (quaternary) and our present "Aryan" fifth Race. This will requite rise to a time to come, Post-Aryan sixth Root Race of highly spiritual and enlightened beings that volition arise in Baja California in the 28th century, and an even more sublime 7th Root Race, before ascending to totally superhuman and cosmic states of existence.

Blavatsky's ideas were further developed by her successors, such equally C.W. Leadbeater, Rudolf Steiner, Alice Bailey, Benjamin Creme, and Victor Skumin each of whom went into huge particular in constructing bizarre cycles of rounds, races, and sub-races. Skumin elaborated on the theosophical conceptions of spiritual evolution and proposed (1990) a nomenclature of Homo spiritalis (Latin: spiritual homo), the sixth root race, consisting of eight subraces: HS0 Anabiosis spiritalis, HS1 Scientella spiritalis, HS2 Aurora spiritalis, HS3 Ascensus spiritalis, HS4 Vocatus spiritalis, HS5 Illuminatio spiritalis, НS6 Creatio spiritalis, and HS7 Servitus spiritalis. According to Skumin:

• Anabiosis spiritalis is spirituality in the potential of unmanifest accumulations of personality, the charge of the fires of spiritual creation;
• Scientella spiritalis is the cordial presentiment of the presence and demands of the spirit, spiritualization of the burn down of centers, glimpses of self-consciousness of a spiritual person;
• Aurora spiritalis is the imperative of the spirit, the activeness of the spiritual burn down of the centers in the heart, the kindling of the burn of the spirit, the germination of the orientation of the personality to the spiritual improvement of life;
• Ascensus spiritalis is the dawn of spiritual aspirations, the action of the burn down of the spirit in the centre, searching spiritual work, aspiration of cocky-consciousness to merge with the One Spirit;
• Vocatus spiritalis is the maturation of spiritual accumulations, the purposeful spiritual creation, cocky-awareness and realization of a person as a warrior of the spirit;
• IIluminatio spiritalis is the beginning of the peppery transmutation, the lighting of the achievement burn down; revealing the identity of man - the earthly carrier of the Thoughts of the One Spirit;
• Creatio Spiritalis is the start of fiery creation, the action of the burn down of achievement in the eye, the revealing self-consciousness of man as the earthly carrier of the Light of the One Spirit;
• Servitus Spiritalis is the conveying a consciously accepted duty-commission, the synthesis of spirituality in the clarity of knowledge of a peppery man.^[14]

Although including elements of the science of her day likewise equally both eastern and western esoteric thought, Blavatsky rejected the Darwinian idea that man evolved from apes, and most subsequent esotericists followed this lead. Darwinism, with its caption of evolution through material factors like natural option and random mutation, does non sit well with many spiritual evolutionists, for whom evolution is initiated or guided by metaphysical principles or is tending towards a final spiritual or divine country. It is believed past Theosophists that humans are evolving spiritually through a series of esoteric initiations and in the time to come humans will become esoteric masters themselves as their souls gradually rise upward through the spiritual bureaucracy over the course of eons every bit they reincarnate.

Despite this, recent Theosophists and Anthroposophists have tried to incorporate the facts of geology and paleontology into their cosmology and spiritual development (in Anthroposophy Hermann Poppelbaum is a specially creative thinker in this regard). Some have attempted to equate Lemuria with Gondwanaland, for example. Today all these ideas have little influence outside their specialised followings, but for a time Theosophical concepts were immensely influential. Theosophy-similar teachings too continue today in a group of religions based on Theosophy chosen the Ascended Master Teachings.

Rosicrucians [edit]

Rosicrucians view the world as a preparation school, which posits that while mistakes are fabricated in life, humans oftentimes learn more from mistakes than successes. Suffering is considered as merely the result of error, and the bear upon of suffering on the consciousness causes humans to be active along other lines which are found to be proficient, in harmony with nature. Humans are seen equally spirits attending the school of life for the purpose of unfolding latent spiritual power, developing themselves from impotence to omnipotence (related too to evolution from innocence into virtue), reaching the phase of creative gods at the end of flesh's present evolution: Great Day of Manifestation.^[15]

This view has been compared with epigenesis, which views the development of plants, animals and fungi as a process in which plants, animals and fungi develop from a seed, spore or egg through a sequence of steps in which cells differentiate and organs form.^[16] This conception stands in dissimilarity to preformationism, neoformationism.

In esoteric spirituality epigenesis information technology is the thought that since the mind was given to the human being, it is the original creative impulse which has been the cause of all of flesh's development. According to this approach, humans build upon that which has already been created, but add new elements because of the action of the spirit. Humans accept the capacity, therefore, to become creative intelligences—creators. For a human to fulfill this promise, his preparation should permit for the do of originality, which distinguishes creation from false. When epigenesis becomes inactive, in the individual or even in a race, evolution ceases and degeneration commences.

Neo-Vedanta [edit]

According to Gosling, Swami Vivekananda based most of his cosmological and biological ideas on Samkhya.^[17] Influenced by western idea and esotericism,^[18] Vivekananda and Sri Aurobindo adult a view on reincarnation in which an involution of the Divine into thing takes place, and the person has to evolve over multiple lives until the Divine gains recognition of its true nature and liberation is attained.^{[19] [20]}

Samkhya is one of the six systems of Hindu philosophy; proto-Samkhya ideas tin can be establish in the Upanishads, Jainism, and Buddhism. Samkhya posits ii ontological entities, Purusha (witness-consciousness) and prakriti ('nature'), which includes mind, congnition, and the perceived objects). Co-ordinate to Samkhya, when purusha comes into proximity with prakriti it disturbs the equilibrium of prakriti. As a result, a number of successive essences called tattvas evolve from prakriti. The most subtle tattwas emerge first, then progressively grosser ones, each in a particular order, and finally the elements and the organs of sense. Adherents of samkhya-Yoga adhere to the release of purusha from prakriti, and the return of prakriti to the unmanifest condition.^[21]

Sri Aurobindo and Pierre Teilhard de Chardin both describe a progression from inanimate thing to a time to come state of Divine consciousness. Teilhard de Chardin refers to this as the Omega Point, and Sri Aurobindo as the Supermind.^{[22] [23]}

Teilhard, who was a Jesuit Paleontologist who played an important part in the discovery of Peking Human, presented a teleological view of planetary and cosmic development, according to which the formation of atoms, molecules and inanimate matter is followed by the development of the biosphere and organic evolution, and so the appearance of human being and the noosphere every bit the total envelope of human being thought. Co-ordinate to Teilhard development does not cease hither only continues on to its culmination and unification in the Omega Indicate, which he identifies with Christ.

New Age [edit]

New Historic period thought is strongly syncretic. A common theme is the development or the transcendence of the human or commonage planetary consciousness in a college country or college "vibratory" (a metaphor taken from Thou. I. Gurdjieff) level.

David Spangler'southward communications speak of a "New Heaven and a new Earth", while Christopher Hills refers (maybe influenced past Sri Aurobindo) to the divinization of man.^[24]

Jonathan Livingston Seagull narrated the thought of evolution in a fascinating fashion. James Redfield in his novel The Celestine Prophecy suggested that through experiencing a serial of personal spiritual insights, humanity is becoming aware of the connection between our evolution and the Divine. More recently in his book God and the Evolving Universe: The Next Footstep in Personal Evolution (2002) co-written with Michael Murphy, he claims that humanity is on the verge of undergoing a alter in consciousness.

It is also known equally the path of Rise.

Phase theory [edit]

The thought of a spiritual evolution finds contemporary expression in a number of stage theories, inspired past Sri Aurobindo, Jean Gebser, and Piaget, amid others. In these models, human being development, both individual and collectively, is conceptualized equally going through a number of structural stages, from the primitive psychophysical genesis to the full-grown rational, cognitive and moral abilities, and beyond to transpersonal stages in which unconscious drives are fully recognized and integrated, and the sense of a separate identity is loosened or abandoned.

Jean Gebser [edit]

Spiral dynamics [edit]

An estimation of social and psychological development that could besides be considered a theory of spiritual evolution is screw dynamics, based on the work of Clare W. Graves. Spiral Dynamics posits a series of stages through which man'southward cultural evolution progresses – from a survival-based hunter-gatherer stage to a magical-tribal-agrarian stage to a urban center-building-invading stage to a mythic-religious-empire phase to a rational-scientific-capitalist stage to a light-green-holistic-inclusive stage and then ascending to a 2d tier where all the previous stages are contemplated and integrated and a third transpersonal tier where a spiritual unity or Omega point is eventually reached, which all the other stages are struggling to embody. He feels that individuals in each of the meme-plexes/stages can ascend to the peak of consciousness – these being the prophets, visionaries and leaders of any region/age.

Ken Wilber [edit]

More than recently the concept of spiritual development has been given a sort of respectability it has not had since the early 19th century through the work of the integral theorist Ken Wilber, in whose writings both the cosmological and the personal dimensions are described. In this integral philosophy (inspired in part by the works of Plotinus, Hegel, Sri Aurobindo, Eric Jantsch, and many others) reality is said to consist of several realms or stages, including more than one of the following: the physical, the vital, the psychic, (after the Greek psyche, "soul"), the causal (referring to "that which causes, or gives rise to, the manifest world"), and the ultimate (or non-dual), through which the individual progressively evolves. Although this schema is derived in large part from Tibetan Buddhism, Wilber argues (and uses many tables of diagrams to prove) that these aforementioned levels of being are common to all wisdom teachings. Described simplistically, Wilber sees humans developing through several stages, including magic, mythic, pluralistic, and holistic mentalities. But he also sees cultures every bit developing through these stages. And, much like Hegel, he sees this development of individuals and cultures as the evolution of existence itself. Wilber has as well teamed up with Don Beck to integrate Screw Dynamics into his own Integral philosophy, and vice versa.

See also [edit]

References [edit]

1. ^ ^{a b c d} Piyasīlo 1991, p. 130.
2. ^ Arthur O. Lovejoy (1936), The Great Chain of Existence: A Study of the History of an Idea, (Cambridge: Harvard Academy Press, 1936, 1961, 1970). ISBN 0-674-36153-9
3. ^ Due east. F. Schumacher (1977), A Guide for the Perplexed, (New York:Harper & Row) ISBN 0-06-090611-1
4. ^ Huston Smith (1976), Forgotten Truth: The Common Vision of the Earth's Religions, (New York: Harper & Row), ISBN 0-06-250787-vii
5. ^ Ken Wilber (1996) A Cursory History of Everything, (Boston & London: Shambhala Publications, 2nd edition, 2000), ISBN 1-57062-740-1
6. ^ Janet Oppenheim, The Other World: Spiritualism and Psychical Research in England, 1850–1914, 1988, p. 267
7. ^ Janet Oppenheim, The Other World: Spiritualism and Psychical Enquiry in England, 1850–1914, 1988, p. 270
8. ^ Debora Hammond, The Science of Synthesis: Exploring the Social Implications of General Systems Theory, 2003, p. 39
9. ^ Wallace, Alfred Russel. "Globe of Life". The Alfred Russel Wallace Page hosted by Western Kentucky Academy. Retrieved 2011-03-23 .
10. ^ Martin Fichman, An elusive Victorian: the evolution of Alfred Russel Wallace, 2004, p. 159
11. ^ Edward Clodd, Question: A Brief History and Exam of Modern Spiritualism, p. 300
12. ^ Reconciling scientific discipline and religion: the debate in the early-twentieth-century Uk, Peter J. Bowler, 2001, pp. 133–134
13. ^ Bones of contention: controversies in the search for human origins, Roger Lewin, 1997, p. 311
14. ^ Skumin, Five. A. (1996). Человек духовный: роль культуры духовного здоровья в утверждении новой человеческой расы на планете [Spiritual homo: The part of the Culture of spiritual health for approval of the new human race on the planet] (in Russian). Novocheboksarsk: Teros. ISBN978-v-88167-012-2. Archived from the original on 9 March 2021. Retrieved 8 May 2021.
15. ^ Max Heindel, The Rosicrucian Cosmo-Formulation: Involution, Evolution and Epigenesis, November 1909, ISBN 0-911274-34-0 www
16. ^ Heard, Edith (December xiii, 2012). "Épigénétique et mémoire cellulaire: Leçon inaugurale prononcée le jeudi 13 décembre 2012". Épigénétique et mémoire cellulaire. OpenEdition Books. Leçons inaugurales (in French). Collège de France. ISBN9782722602328 . Retrieved June x, 2016.
17. ^ Gosling 2011, p. 345–347-348–353.
18. ^ Mackenzie Chocolate-brown 2020, p. 175.
19. ^ Mackenzie Brown 2020, p. 124.
20. ^ Gosling 2011.
21. ^ Gerard J. Larson, (1979) Classical Samkhya (Motilal Banarsidass, Delhi, 2nd. Ed.
22. ^ Sri Aurobindo (1977) The Life Divine, (Sri Aurobindo Ashram Trust), ISBN 0-941524-62-0 (hardcover), ISBN 0-941524-61-2 (paperback)
23. ^ Pierre Teilhard de Chardin (1955), The Phenomenon of Human being, (New York:Harper & Row), ISBN 0-06-090495-X
24. ^ Christopher Hills (1977) Nuclear Evolution – Discovery of the Rainbow Trunk (university of Trees Press, Boulder Creek, CA) 2nd ed. p.30
25. ^ Alexander Zelitchenko (2006) Свет Жизни (Light of Life), in Russian, (Открытый мир), ISBN v-9743-0046-7
26. ^ Alexander Zelitchenko (2009) Psychology-XXI. Or XXII?.. ISBN 9781449563202
27. ^ Institute for Higher Psychology|url=http://wwww.higher-psychology.org

Sources [edit]

Source: https://en.wikipedia.org/wiki/Spiritual_evolution

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