Higher consciousness

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Higher consciousness (also called expanded consciousness) is a term that has been used in various ways to label particular states of consciousness or personal development. [1] It may be used to describe a state of liberation from the limitations of self-concept or ego, as well as a state of mystical experience in which the perceived separation between the isolated self and the world or God is transcended. [1] It may also refer to a state of increased alertness or awakening to a new perspective. [1] While the concept has ancient roots, practices, and techniques, it has been significantly developed as a central notion in contemporary popular spirituality, including the New Age movement.

Contents

Philosophy

Fichte

Johann Gottlieb Fichte (1762–1814) was one of the founding figures of German idealism, which developed from the theoretical and ethical writings of Immanuel Kant. [2] His philosophy forms a bridge between the ideas of Kant and those of the German idealist Georg Wilhelm Friedrich Hegel.

Fichte distinguished the finite or empirical ego from the pure or infinite ego. The activity of this "pure ego" can be discovered by a "higher intuition". [2] [note 1] [ clarification needed ]

According to Michael Whiteman, Fichte's philosophical system "is a remarkable western formulation of eastern mystical teachings (of which he seems to have had no direct knowledge)." [2]

Schopenhauer

In 1812, Arthur Schopenhauer started to use the term "the better consciousness", a consciousness that "lies beyond all experience and thus all reason, both theoretical and practical (instinct)." [3]

According to Yasuo Kamata, Schopenhauer's idea of "the better consciousness" finds its origin in Fichte's idea of a "higher consciousness" (höheres Bewusstsein) [4] or "higher intuition", [5] and also bears resemblance to Schelling's notion of "intellectual intuition". [4] According to Schopenhauer himself, his notion of a "better consciousness" was different from Schelling's notion of "intellectual intuition", since Schelling's notion required intellectual development of the understanding, while his notion of a "better consciousness" was "like a flash of insight, with no connection to the understanding." [4]

According to Schopenhauer,

The better consciousness in me lifts me into a world where there is no longer personality and causality or subject or object. My hope and my belief is that this better (supersensible and extra-temporal) consciousness will become my only one, and for that reason I hope that it is not God. But if anyone wants to use the expression God symbolically for the better consciousness itself or for much that we are able to separate or name, so let it be, yet not among philosophers I would have thought. [6]

Main types

Different types of higher states of consciousness can arise individually or in various combinations. The list of known types of higher states of consciousness:

Religion

Schleiermacher

Friedrich Schleiermacher (1768–1834) made a distinction between lower and higher self-consciousness. [8] [9] In Schleirmacher's theology, self-consciousness contains "a feeling that points to the presence of an absolute other, God, as actively independent of the self and its 'world'." [10] For Schleiermacher, "all particular manifestations of piety share a common essence, the sense of dependency on God as the outside 'infinite'." [10] The feeling of dependency, or "God-consciousness", is a higher form of consciousness. [9] This consciousness is not "God himself", [11] since God would then no longer be "an infinite infinite, but a finite infinite, a mere projection of consciousness." [11]

For Schleiermacher, the lower self-consciousness is "the animal part of mankind", which includes basic sensations such as hunger, thirst, pain and pleasure, as well as basic drives and pleasures, and higher self-consciousness is, in the words of theologian Dawn DeVries, "the part of the human being that is capable of transcending animal instincts", [8] and the "point of contact with God". Bunge describes this as "the essence of being human". [8]

When this consciousness is present, "people are not alienated from God by their instincts". [8] The relation between the lower and the higher consciousness is akin to "Paul's struggle of the spirit to overcome the flesh", [8] or the distinction between the natural and the spiritual side of human beings. [9]

19th-century movements

The idea of a "wider self walled in by the habits of ego-consciousness" [12] and the search for a "higher consciousness" was manifested in 19th century movements such as Theosophy, [12] New Thought, [12] Christian Science, [12] and Transcendentalism. [13]

The 19th-century Transcendentalists saw the entire physical world as a representation of a higher spiritual world. [14] They believed that humans could elevate themselves above their animal instincts, attain a higher consciousness, and partake in this spiritual world. [15]

Higher self is a term associated with multiple belief systems, but its basic premise describes an eternal, omniscient, conscious, and intelligent being, who is one's real self. Blavatsky, who founded the Theosophical Movement, formally defined the higher self as "Atma the inseparable ray of the Universe and one self. It is the God above, more than within, us". [16] According to Blavatsky, each and every individual has a higher self. [17] She wrote:

By that higher intuition acquired by Theosophia -- or God-knowledge, which carried the mind from the world of form into that of formless spirit, man has been sometimes enabled in every age and every country to perceive things in the interior or invisible world. [18]

Blavatsky refers to Fichte in her explanation of Theosophy:

Theosophy ... prompted such men as Hegel, Fichte and Spinoza to take up the labors of the old Grecian philosophers and speculate upon the One Substance -- the Deity, the Divine All proceeding from the Divine Wisdom -- incomprehensible, unknown and unnamed. [18]

20th-century movements

Aleister Crowley, founder of Thelema, referred to the higher consciousness or self as Harpocrates, which he identified as a name for the Holy Guardian Angel. [19] In his early writings, Crowley states that the Holy Guardian Angel is the "silent self", the equivalent of the Genius of the Hermetic Order of the Golden Dawn, the Augoeides of Iamblichus, the Ātman of Hinduism, and the Daimon of the ancient Greeks. [20]

Clairvoyant Edgar Cayce referred to higher consciousness as "the Christ pattern". This is not necessarily a tenet of Christianity, but the conviction that a regular person can be attuned to reach the same level of spirituality as did the historical Jesus. [21]

Modern spirituality

The idea of "lower" and "higher" consciousness has gained popularity in modern popular spirituality. [22] According to James Beverley, it lies at the heart of the New Age movement. [23] Most New Age literature defines the Higher self as an extension of the self to a godlike state. This Higher Self is essentially an extension of the worldly self. With this perspective, New Age texts teach that the self creates its own reality when in union with the Higher Self. [24]

Integral theorist Ken Wilber has tried to integrate eastern and western models of the mind, using the notion of "lower" and "higher" consciousness. In his book The Spectrum of Consciousness Wilber describes consciousness as a spectrum with ordinary awareness at one end, and more profound types of awareness at higher levels. [25] In later works he describes the development of consciousness as a development from lower consciousness, through personal consciousness, to higher transpersonal consciousness. [22]

Cognitive science

Gerald Edelman distinguishes higher consciousness or "secondary consciousness" from "primary consciousness", defined as simple awareness that includes perception and emotion. Higher consciousness in contrast, "involves the ability to be conscious of being conscious", and "allows the recognition by a thinking subject of his or her own acts and affections". Higher consciousness requires, at a minimal level semantic ability, and "in its most developed form, requires linguistic ability, or the mastery of a whole system of symbols and a grammar". [26]

Psychotropics

Psychedelic drugs can be used to alter the brain cognition and perception, some believing this to be a state of higher consciousness and transcendence. [27] Typical psychedelic drugs are hallucinogens including LSD, DMT, cannabis, peyote, and psilocybin mushrooms. [27] According to Wolfson, these drug-induced altered states of consciousness may result in a more long-term and positive transformation of self. [28]

According to Dutta, psychedelic drugs may be used for psychoanalytic therapy, [27] as a means to gain access to the higher consciousness, thereby providing patients the ability to access memories that are held deep within their mind. [27]

See also

Notes

  1. See also Daniel Breazeale (2013), Thinking Through the Wissenschaftslehre: Themes from Fichte's Early Philosophy, and Stanford Encyclopedia of Philosophy, "Johann Gottlieb Fichte".

Related Research Articles

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The meaning of spirituality has developed and expanded over time, and various meanings can be found alongside each other. Traditionally, spirituality referred to a religious process of re-formation which "aims to recover the original shape of man", oriented at "the image of God" as exemplified by the founders and sacred texts of the religions of the world. The term was used within early Christianity to refer to a life oriented toward the Holy Spirit and broadened during the Late Middle Ages to include mental aspects of life.

<span class="mw-page-title-main">German philosophy</span> Specialty in philosophy, focused on German language origin

German philosophy, meaning philosophy in the German language or philosophy by German people, in its diversity, is fundamental for both the analytic and continental traditions. It covers figures such as Gottfried Wilhelm Leibniz, Immanuel Kant, Georg Wilhelm Friedrich Hegel, Karl Marx, Friedrich Nietzsche, Martin Heidegger, Ludwig Wittgenstein, the Vienna Circle, and the Frankfurt School, who now count among the most famous and studied philosophers of all time. They are central to major philosophical movements such as rationalism, German idealism, Romanticism, dialectical materialism, existentialism, phenomenology, hermeneutics, logical positivism, and critical theory. The Danish philosopher Søren Kierkegaard is often also included in surveys of German philosophy due to his extensive engagement with German thinkers.

<span class="mw-page-title-main">Friedrich Schleiermacher</span> German theologian, philosopher, and biblical scholar (1768–1834)

Friedrich Daniel Ernst Schleiermacher was a German Reformed theologian, philosopher, and biblical scholar known for his attempt to reconcile the criticisms of the Enlightenment with traditional Protestant Christianity. He also became influential in the evolution of higher criticism, and his work forms part of the foundation of the modern field of hermeneutics. Because of his profound effect on subsequent Christian thought, he is often called the "Father of Modern Liberal Theology" and is considered an early leader in liberal Christianity. The neo-orthodoxy movement of the twentieth century, typically seen to be spearheaded by Karl Barth, was in many ways an attempt to challenge his influence. As a philosopher he was a leader of German Romanticism.

<span class="mw-page-title-main">Ken Wilber</span> American writer and public speaker

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The perennial philosophy, also referred to as perennialism and perennial wisdom, is a perspective in philosophy and spirituality that views religious traditions as sharing a single, metaphysical truth or origin from which all esoteric and exoteric knowledge and doctrine has grown.

<span class="mw-page-title-main">German idealism</span> Philosophical movement

German idealism is a philosophical movement that emerged in Germany in the late 18th and early 19th centuries. It developed out of the work of Immanuel Kant in the 1780s and 1790s, and was closely linked both with Romanticism and the revolutionary politics of the Enlightenment. The period of German idealism after Kant is also known as post-Kantian idealism or simply post-Kantianism. One scheme divides German idealists into transcendental idealists, associated with Kant and Fichte, and absolute idealists, associated with Schelling and Hegel.

The following outline is provided as an overview of and topical guide to spirituality:

Spiritual evolution, also called higher evolution, is the idea that the mind or spirit, in analogy to biological evolution, collectively evolves from a simple form dominated by nature, to a higher form dominated by the spiritual or divine. It is differentiated from the "lower" or biological evolution.

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Ego death is a "complete loss of subjective self-identity". The term is used in various intertwined contexts, with related meanings. Jungian psychology uses the synonymous term psychic death, referring to a fundamental transformation of the psyche. In death and rebirth mythology, ego death is a phase of self-surrender and transition, as described by Joseph Campbell in his research on the mythology of the Hero's Journey. It is a recurrent theme in world mythology and is also used as a metaphor in some strands of contemporary western thinking.

<i>Cosmic Consciousness</i> 1901 book by Richard Bucke

Cosmic Consciousness: A Study in the Evolution of the Human Mind is a 1901 book by the psychiatrist Richard Maurice Bucke, in which the author explores the concept of cosmic consciousness, which he defines as "a higher form of consciousness than that possessed by the ordinary man".

<span class="mw-page-title-main">Theosophical mysticism</span>

Within the system of Theosophy, developed by occultist Helena Blavatsky and others since the second half of the 19th century, Theosophical mysticism draws upon various existing disciplines and mystical models, including Neo-platonism, Gnosticism, Western esotericism, Freemasonry, Hinduism and Buddhism.

<span class="mw-page-title-main">Theosophy</span> Religion established in the United States

Theosophy is a religion established in the United States during the late 19th century. It was founded primarily by the Russian Helena Blavatsky and draws its teachings predominantly from Blavatsky's writings. Categorized by scholars of religion as both a new religious movement and as part of the occultist stream of Western esotericism, it draws upon both older European philosophies such as Neoplatonism and Indian originated religions such as Hinduism and Buddhism.

<span class="mw-page-title-main">Theosophy and Western philosophy</span>

Modern Theosophy is classified by prominent representatives of Western philosophy as a "pantheistic philosophical-religious system." Russian philosopher Vladimir Trefilov claimed that Blavatsky's doctrine was formed from the beginning as a synthesis of philosophical views and religious forms of the various ages and peoples with modern scientific ideas. Michael Wakoff, an author of The Routledge Encyclopedia of Philosophy, stated that Blavatskian Theosophy was based on Buddhist and Hindu philosophy, and fragments of the Western esotericism with using an "absolutist metaphysics." In The New Encyclopedia of Philosophy it is said that Blavatsky's Theosophy is an attempt to merge into a universal doctrine all religions by revealing their "common deep essence" and detection of "identity meanings of symbols," all philosophies, and all sciences.

<span class="mw-page-title-main">What Is Theosophy?</span>

"What Is Theosophy?" is an editorial published in October 1879 in the Theosophical magazine The Theosophist. It was compiled by Helena Blavatsky and included into the 2nd volume of the Blavatsky Collected Writings. According to a doctoral thesis by Tim Rudbøg, in this "important" article Blavatsky "began conceptualizing her idea of 'Theosophy'."

The philosophical ideas and thoughts of Edmund Burke, Thomas Carlyle, Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, Søren Kierkegaard, Arthur Schopenhauer and Richard Wagner have been frequently described as Romantic.

Anschauung is a German concept that is usually translated as "intuition". It, however, connotes a more nuanced definition especially when the concept is applied to philosophical discourse, including quantum theory. Some of the translations include actual, sense impressions, contemplation, view, opinion, and notion. Anschauung is also an important component of Johann Gottlieb Fichte's doctrine of knowledge.

References

  1. 1 2 3 Miller 2016.
  2. 1 2 3 Whiteman 2014, p. 398.
  3. Cartwright 2010, p. 181.
  4. 1 2 3 Cartwright 2010, p. 181 note 5.
  5. Gillespie 1996, p. 194.
  6. Cartwright 2010, p. 182.
  7. Revonsuo 2009, p. 1034 p.
  8. 1 2 3 4 5 DeVries 2001, p. 341.
  9. 1 2 3 Merklinger 1993, p. 67.
  10. 1 2 Merklinger 1993, p. 65.
  11. 1 2 Merklinger 1993, p. 68.
  12. 1 2 3 4 Heisig 2003, p. 54.
  13. Ladd et al. 2010, p. 33-34.
  14. Ladd et al. 2010, p. 33.
  15. Ladd et al. 2010, p. 34.
  16. Blavatsky 1889, p. [ page needed ].
  17. Blavatsky 1889.
  18. 1 2 Blavatsky n.d.
  19. Crowley (1996), p. 29.
  20. Grant (2010).
  21. Rapsas 2019.
  22. 1 2 Hanegraaff 1996.
  23. Beverley 2009.
  24. Hanegraaff 1999.
  25. Wilber 2002, p. 3–16.
  26. Edelman 2004.
  27. 1 2 3 4 Dutta 2012.
  28. Wolfson 2011.

Works cited

  • Beverley, James (2009), Nelson's Illustrated Guide to Religions: A Comprehensive Introduction to the Religions of the World, Thomas Nelson, ISBN   978-0785244912 .
  • Blavatsky, H.P. (1889). The Key to Theosophy. Quest Books. p. 175. ISBN   0-8356-0427-6.
  • Blavatsky, Helena P. (n.d.). "What Is Theosophy?". Archived from the original on 14 May 2015. Retrieved 16 September 2014.
  • Cartwright, David E. (2010), Schopenhauer: A Biography, Cambridge University Press, ISBN   978-0511712159 .
  • Crowley, Aleister (1982). Magick Without Tears. Phoenix, AZ: Falcon Press. ISBN   1-56184-018-1.
  • Crowley, Aleister (1996). The Law is for All. New Falcon Publications. ISBN   1-56184-090-4.
  • DeVries, Dawn (2001), "12. 'Be Converted and Become as Little Children': Friedrich Schleiermacher on the Religious Significance of Childhood", in Bunge, Marcia JoAnn (ed.), The Child in Christian Thought, Wm. B. Eerdmans Publishing.
  • Dutta, V. (July–September 2012), "Repression of Death Consciousness and the Psychedelic Trip", Journal of Cancer Research and Therapeutics: 336–342.
  • Edelman, G.M. (2004), Wider Than the Sky: The Phenomenal Gift of Consciousness, Yale University Press, ISBN   0300133669 .
  • Gillespie, Michael Allen (1996), Nihilism Before Nietzsche, University of Chicago Press.
  • Grant, Kenneth (2010). The Magical Revival. United Kingdom: Starfire Publishing. ISBN   978-1906073039.
  • Hanegraaff, Wouter J. (1996), New Age Religion and Western Culture. Esotericism in the mirror of Secular Thought, Leiden/New York/Koln: E.J. Brill.
  • Hanegraaff, Woutner J. (1999). "New Age Spiritualities as Secular Religion: A Historian's Perspective". Social Compass. 46 (2): 145–60. doi:10.1177/003776899046002004. S2CID   146647491.
  • Heisig, James W. (2003), "Awakening and Insight: Zen Buddhism and Psychotherapy", in Polly Young-Eisendrath; Shoji Muramoto (eds.), Jung, Christianity, and Buddhism., Routledge.
  • Ladd, Andrew; Anesko, Michael; Phillips, Jerry R.; Meyers, Karen (2010), Romanticism and Transcendentalism: 1800-1860, infoBase Publishing.
  • Merklinger, Philip M. (1993), Philosophy, Theology, and Hegel's Berlin Philosophy of Religion, 1821-1827, SUNY Press.
  • Miller, H. L., ed. (2016), The SAGE Encyclopedia of Theory in Psychology, vol. 1, Thousand Oaks, California: Sage Publications, pp. 409–411.
  • Rapsas, Tom (10 April 2019). "6 Steps to Realizing the Christ Consciousness Within You". Patheos . Retrieved 24 September 2021.
  • Revonsuo, A. (2009). Exceptional States of Consciousness. San Diego: Academic Press. ISBN   978-0-12-373873-8.
  • Whiteman, Michael (2014), Philosophy of Space and Time: And the Inner Constitution of Nature, Routledge.
  • Wilber, Ken (2002), The Spectrum of Consciousness, Motilal Banarsidass, ISBN   978-81-208-1848-4 .
  • Wolfson, P. (January–February 2011), Tikkun, vol. 26, p. 10.

Further reading