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Sunday, March 28, 2021

Natural science

From Wikipedia, the free encyclopedia

The natural sciences seek to understand how the world and universe around us works. There are five major branches (top left to bottom right): Chemistry, astronomy, Earth science, physics, and biology.

Natural science is a branch of science concerned with the description, prediction, and understanding of natural phenomena, based on empirical evidence from observation and experimentation. Mechanisms such as peer review and repeatability of findings are used to try to ensure the validity of scientific advances.

Natural science can be divided into two main branches: life science and physical science. Life science is alternatively known as biology, and physical science is subdivided into branches: physics, chemistry, Earth science, and astronomy. These branches of natural science may be further divided into more specialized branches (also known as fields). As empirical sciences, natural sciences use tools from the formal sciences, such as mathematics and logic, converting information about nature into measurements which can be explained as clear statements of the "laws of nature".

Modern natural science succeeded more classical approaches to natural philosophy, usually traced to Taoists traditions in Asia and in the Occident to ancient Greece. Galileo, Descartes, Bacon, and Newton debated the benefits of using approaches which were more mathematical and more experimental in a methodical way. Still, philosophical perspectives, conjectures, and presuppositions, often overlooked, remain necessary in natural science. Systematic data collection, including discovery science, succeeded natural history, which emerged in the 16th century by describing and classifying plants, animals, minerals, and so on. Today, "natural history" suggests observational descriptions aimed at popular audiences.

Criteria

Philosophers of science have suggested a number of criteria, including Karl Popper's controversial falsifiability criterion, to help them differentiate scientific endeavors from non-scientific ones. Validity, accuracy, and quality control, such as peer review and repeatability of findings, are amongst the most respected criteria in today's global scientific community.

Branches of natural science

Biology

Onion (Allium) cells in different phases of the cell cycle. Growth in an 'organism' is carefully controlled by regulating the cell cycle.

This field encompasses a diverse set of disciplines that examines phenomena related to living organisms. The scale of study can range from sub-component biophysics up to complex ecologies. Biology is concerned with the characteristics, classification and behaviors of organisms, as well as how species were formed and their interactions with each other and the environment.

The biological fields of botany, zoology, and medicine date back to early periods of civilization, while microbiology was introduced in the 17th century with the invention of the microscope. However, it was not until the 19th century that biology became a unified science. Once scientists discovered commonalities between all living things, it was decided they were best studied as a whole.

Some key developments in biology were the discovery of genetics; evolution through natural selection; the germ theory of disease and the application of the techniques of chemistry and physics at the level of the cell or organic molecule.

Modern biology is divided into subdisciplines by the type of organism and by the scale being studied. Molecular biology is the study of the fundamental chemistry of life, while cellular biology is the examination of the cell; the basic building block of all life. At a higher level, anatomy and physiology look at the internal structures, and their functions, of an organism, while ecology looks at how various organisms interrelate.

Earth science

Earth science (also known as geoscience), is an all-embracing term for the sciences related to the planet Earth, including geology, geography, geophysics, geochemistry, climatology, glaciology, hydrology, meteorology, and oceanography.

Although mining and precious stones have been human interests throughout the history of civilization, the development of the related sciences of economic geology and mineralogy did not occur until the 18th century. The study of the earth, particularly palaeontology, blossomed in the 19th century. The growth of other disciplines, such as geophysics, in the 20th century, led to the development of the theory of plate tectonics in the 1960s, which has had a similar effect on the Earth sciences as the theory of evolution had on biology. Earth sciences today are closely linked to petroleum and mineral resources, climate research and to environmental assessment and remediation.

Atmospheric sciences

Although sometimes considered in conjunction with the earth sciences, due to the independent development of its concepts, techniques and practices and also the fact of it having a wide range of sub-disciplines under its wing, atmospheric science is also considered a separate branch of natural science. This field studies the characteristics of different layers of the atmosphere from ground level to the edge of the space. The timescale of the study also varies from days to centuries. Sometimes the field also includes the study of climatic patterns on planets other than earth.

Oceanography

The serious study of oceans began in the early to mid-20th century. As a field of natural science, it is relatively young but stand-alone programs offer specializations in the subject. Though some controversies remain as to the categorization of the field under earth sciences, interdisciplinary sciences or as a separate field in its own right, most modern workers in the field agree that it has matured to a state that it has its own paradigms and practices. As such a big family of related studies spanning every aspect of the oceans is now classified under this field.

Chemistry

This structural formula for molecule caffeine shows a graphical representation of how the atoms are arranged.

Constituting the scientific study of matter at the atomic and molecular scale, chemistry deals primarily with collections of atoms, such as gases, molecules, crystals, and metals. The composition, statistical properties, transformations and reactions of these materials are studied. Chemistry also involves understanding the properties and interactions of individual atoms and molecules for use in larger-scale applications.

Most chemical processes can be studied directly in a laboratory, using a series of (often well-tested) techniques for manipulating materials, as well as an understanding of the underlying processes. Chemistry is often called "the central science" because of its role in connecting the other natural sciences.

Early experiments in chemistry had their roots in the system of Alchemy, a set of beliefs combining mysticism with physical experiments. The science of chemistry began to develop with the work of Robert Boyle, the discoverer of gas, and Antoine Lavoisier, who developed the theory of the Conservation of mass.

The discovery of the chemical elements and atomic theory began to systematize this science, and researchers developed a fundamental understanding of states of matter, ions, chemical bonds and chemical reactions. The success of this science led to a complementary chemical industry that now plays a significant role in the world economy.

Physics

The orbitals of the hydrogen atom are descriptions of the probability distributions of an electron bound to a proton. Their mathematical descriptions are standard problems in quantum mechanics, an important branch of physics.

Physics embodies the study of the fundamental constituents of the universe, the forces and interactions they exert on one another, and the results produced by these interactions. In general, physics is regarded as the fundamental science, because all other natural sciences use and obey the principles and laws set down by the field. Physics relies heavily on mathematics as the logical framework for formulation and quantification of principles.

The study of the principles of the universe has a long history and largely derives from direct observation and experimentation. The formulation of theories about the governing laws of the universe has been central to the study of physics from very early on, with philosophy gradually yielding to systematic, quantitative experimental testing and observation as the source of verification. Key historical developments in physics include Isaac Newton's theory of universal gravitation and classical mechanics, an understanding of electricity and its relation to magnetism, Einstein's theories of special and general relativity, the development of thermodynamics, and the quantum mechanical model of atomic and subatomic physics.

The field of physics is extremely broad, and can include such diverse studies as quantum mechanics and theoretical physics, applied physics and optics. Modern physics is becoming increasingly specialized, where researchers tend to focus on a particular area rather than being "universalists" like Isaac Newton, Albert Einstein and Lev Landau, who worked in multiple areas.

Astronomy

Astronomy is a natural science that studies celestial objects and phenomena. Objects of interest include planets, moons, stars, nebulae, galaxies and comets. Astronomy is the study of everything in the universe beyond Earth's atmosphere. That includes objects we can see with our naked eyes. Astronomy is one of the oldest sciences.

Astronomers of early civilizations performed methodical observations of the night sky, and astronomical artifacts have been found from much earlier periods. There are two types of astronomy, observational astronomy and theoretical astronomy. Observational astronomy is focused on acquiring and analyzing data, mainly using basic principles of physics while Theoretical astronomy is oriented towards the development of computer or analytical models to describe astronomical objects and phenomena.

Unmanned and manned spacecraft missions have been used to image distant locations within the Solar System, such as this Apollo 11 view of Daedalus crater on the far side of the Moon.

This discipline is the science of celestial objects and phenomena that originate outside the Earth's atmosphere. It is concerned with the evolution, physics, chemistry, meteorology, and motion of celestial objects, as well as the formation and development of the universe.

Astronomy includes the examination, study and modeling of stars, planets, comets. Most of the information used by astronomers is gathered by remote observation, although some laboratory reproduction of celestial phenomena has been performed (such as the molecular chemistry of the interstellar medium).

While the origins of the study of celestial features and phenomena can be traced back to antiquity, the scientific methodology of this field began to develop in the middle of the 17th century. A key factor was Galileo's introduction of the telescope to examine the night sky in more detail.

The mathematical treatment of astronomy began with Newton's development of celestial mechanics and the laws of gravitation, although it was triggered by earlier work of astronomers such as Kepler. By the 19th century, astronomy had developed into a formal science, with the introduction of instruments such as the spectroscope and photography, along with much-improved telescopes and the creation of professional observatories.

Interdisciplinary studies

The distinctions between the natural science disciplines are not always sharp, and they share a number of cross-discipline fields. Physics plays a significant role in the other natural sciences, as represented by astrophysics, geophysics, chemical physics and biophysics. Likewise chemistry is represented by such fields as biochemistry, chemical biology, geochemistry and astrochemistry.

A particular example of a scientific discipline that draws upon multiple natural sciences is environmental science. This field studies the interactions of physical, chemical, geological, and biological components of the environment, with particular regard to the effect of human activities and the impact on biodiversity and sustainability. This science also draws upon expertise from other fields such as economics, law, and social sciences.

A comparable discipline is oceanography, as it draws upon a similar breadth of scientific disciplines. Oceanography is sub-categorized into more specialized cross-disciplines, such as physical oceanography and marine biology. As the marine ecosystem is very large and diverse, marine biology is further divided into many subfields, including specializations in particular species.

There is also a subset of cross-disciplinary fields which, by the nature of the problems that they address, have strong currents that run counter to specialization. Put another way: In some fields of integrative application, specialists in more than one field are a key part of the most dialog. Such integrative fields, for example, include nanoscience, astrobiology, and complex system informatics.

Materials science

The materials paradigm represented as a tetrahedron

Materials science is a relatively new, interdisciplinary field which deals with the study of matter and its properties; as well as the discovery and design of new materials. Originally developed through the field of metallurgy, the study of the properties of materials and solids has now expanded into all materials. The field covers the chemistry, physics and engineering applications of materials including metals, ceramics, artificial polymers, and many others. The core of the field deals with relating structure of material with it properties.

It is at the forefront of research in science and engineering. It is an important part of forensic engineering (the investigation of materials, products, structures or components that fail or do not operate or function as intended, causing personal injury or damage to property) and failure analysis, the latter being the key to understanding, for example, the cause of various aviation accidents. Many of the most pressing scientific problems that are faced today are due to the limitations of the materials that are available and, as a result, breakthroughs in this field are likely to have a significant impact on the future of technology.

The basis of materials science involves studying the structure of materials, and relating them to their properties. Once a materials scientist knows about this structure-property correlation, they can then go on to study the relative performance of a material in a certain application. The major determinants of the structure of a material and thus of its properties are its constituent chemical elements and the way in which it has been processed into its final form. These characteristics, taken together and related through the laws of thermodynamics and kinetics, govern a material's microstructure, and thus its properties.

History

Some scholars trace the origins of natural science as far back as pre-literate human societies, where understanding the natural world was necessary for survival. People observed and built up knowledge about the behavior of animals and the usefulness of plants as food and medicine, which was passed down from generation to generation. These primitive understandings gave way to more formalized inquiry around 3500 to 3000 BC in the Mesopotamian and Ancient Egyptian cultures, which produced the first known written evidence of natural philosophy, the precursor of natural science. While the writings show an interest in astronomy, mathematics and other aspects of the physical world, the ultimate aim of inquiry about nature's workings was in all cases religious or mythological, not scientific.

A tradition of scientific inquiry also emerged in Ancient China, where Taoist alchemists and philosophers experimented with elixirs to extend life and cure ailments. They focused on the yin and yang, or contrasting elements in nature; the yin was associated with femininity and coldness, while yang was associated with masculinity and warmth. The five phases – fire, earth, metal, wood and water – described a cycle of transformations in nature. Water turned into wood, which turned into fire when it burned. The ashes left by fire were earth. Using these principles, Chinese philosophers and doctors explored human anatomy, characterizing organs as predominantly yin or yang and understood the relationship between the pulse, the heart and the flow of blood in the body centuries before it became accepted in the West.

Little evidence survives of how Ancient Indian cultures around the Indus River understood nature, but some of their perspectives may be reflected in the Vedas, a set of sacred Hindu texts. They reveal a conception of the universe as ever-expanding and constantly being recycled and reformed. Surgeons in the Ayurvedic tradition saw health and illness as a combination of three humors: wind, bile and phlegm. A healthy life was the result of a balance among these humors. In Ayurvedic thought, the body consisted of five elements: earth, water, fire, wind and empty space. Ayurvedic surgeons performed complex surgeries and developed a detailed understanding of human anatomy.

Pre-Socratic philosophers in Ancient Greek culture brought natural philosophy a step closer to direct inquiry about cause and effect in nature between 600 and 400 BC, although an element of magic and mythology remained. Natural phenomena such as earthquakes and eclipses were explained increasingly in the context of nature itself instead of being attributed to angry gods. Thales of Miletus, an early philosopher who lived from 625 to 546 BC, explained earthquakes by theorizing that the world floated on water and that water was the fundamental element in nature. In the 5th century BC, Leucippus was an early exponent of atomism, the idea that the world is made up of fundamental indivisible particles. Pythagoras applied Greek innovations in mathematics to astronomy, and suggested that the earth was spherical.

Aristotelian natural philosophy (400 BC–1100 AD)

Aristotle's view of inheritance, as a model of the transmission of patterns of movement of the body fluids from parents to child, and of Aristotelian form from the father.

Later Socratic and Platonic thought focused on ethics, morals and art and did not attempt an investigation of the physical world; Plato criticized pre-Socratic thinkers as materialists and anti-religionists. Aristotle, however, a student of Plato who lived from 384 to 322 BC, paid closer attention to the natural world in his philosophy. In his History of Animals, he described the inner workings of 110 species, including the stingray, catfish and bee. He investigated chick embryos by breaking open eggs and observing them at various stages of development. Aristotle's works were influential through the 16th century, and he is considered to be the father of biology for his pioneering work in that science. He also presented philosophies about physics, nature, and astronomy using inductive reasoning in his works Physics and Meteorology.

Plato (left) and Aristotle in a 1509 painting by Raphael. Plato rejected inquiry into natural philosophy as against religion, while his student, Aristotle, created a body of work on the natural world that influenced generations of scholars.

While Aristotle considered natural philosophy more seriously than his predecessors, he approached it as a theoretical branch of science. Still, inspired by his work, Ancient Roman philosophers of the early 1st century AD, including Lucretius, Seneca and Pliny the Elder, wrote treatises that dealt with the rules of the natural world in varying degrees of depth. Many Ancient Roman Neoplatonists of the 3rd to the 6th centuries also adapted Aristotle's teachings on the physical world to a philosophy that emphasized spiritualism. Early medieval philosophers including Macrobius, Calcidius and Martianus Capella also examined the physical world, largely from a cosmological and cosmographical perspective, putting forth theories on the arrangement of celestial bodies and the heavens, which were posited as being composed of aether.

Aristotle's works on natural philosophy continued to be translated and studied amid the rise of the Byzantine Empire and Abbasid Caliphate.

In the Byzantine Empire John Philoponus, an Alexandrian Aristotelian commentator and Christian theologian, was the first who questioned Aristotle's teaching of physics. Unlike Aristotle who based his physics on verbal argument, Philoponus instead relied on observation, and argued for observation rather than resorting into verbal argument. He introduced the theory of impetus. John Philoponus' criticism of Aristotelian principles of physics served as inspiration for Galileo Galilei during the Scientific Revolution.

A revival in mathematics and science took place during the time of the Abbasid Caliphate from the 9th century onward, when Muslim scholars expanded upon Greek and Indian natural philosophy. The words alcohol, algebra and zenith all have Arabic roots.

Medieval natural philosophy (1100–1600)

Aristotle's works and other Greek natural philosophy did not reach the West until about the middle of the 12th century, when works were translated from Greek and Arabic into Latin. The development of European civilization later in the Middle Ages brought with it further advances in natural philosophy. European inventions such as the horseshoe, horse collar and crop rotation allowed for rapid population growth, eventually giving way to urbanization and the foundation of schools connected to monasteries and cathedrals in modern-day France and England. Aided by the schools, an approach to Christian theology developed that sought to answer questions about nature and other subjects using logic. This approach, however, was seen by some detractors as heresy. By the 12th century, Western European scholars and philosophers came into contact with a body of knowledge of which they had previously been ignorant: a large corpus of works in Greek and Arabic that were preserved by Islamic scholars. Through translation into Latin, Western Europe was introduced to Aristotle and his natural philosophy. These works were taught at new universities in Paris and Oxford by the early 13th century, although the practice was frowned upon by the Catholic church. A 1210 decree from the Synod of Paris ordered that "no lectures are to be held in Paris either publicly or privately using Aristotle's books on natural philosophy or the commentaries, and we forbid all this under pain of excommunication."

In the late Middle Ages, Spanish philosopher Dominicus Gundissalinus translated a treatise by the earlier Persian scholar Al-Farabi called On the Sciences into Latin, calling the study of the mechanics of nature scientia naturalis, or natural science. Gundissalinus also proposed his own classification of the natural sciences in his 1150 work On the Division of Philosophy. This was the first detailed classification of the sciences based on Greek and Arab philosophy to reach Western Europe. Gundissalinus defined natural science as "the science considering only things unabstracted and with motion," as opposed to mathematics and sciences that rely on mathematics. Following Al-Farabi, he then separated the sciences into eight parts, including physics, cosmology, meteorology, minerals science and plant and animal science.

Later philosophers made their own classifications of the natural sciences. Robert Kilwardby wrote On the Order of the Sciences in the 13th century that classed medicine as a mechanical science, along with agriculture, hunting and theater while defining natural science as the science that deals with bodies in motion. Roger Bacon, an English friar and philosopher, wrote that natural science dealt with "a principle of motion and rest, as in the parts of the elements of fire, air, earth and water, and in all inanimate things made from them." These sciences also covered plants, animals and celestial bodies. Later in the 13th century, a Catholic priest and theologian Thomas Aquinas defined natural science as dealing with "mobile beings" and "things which depend on a matter not only for their existence but also for their definition." There was wide agreement among scholars in medieval times that natural science was about bodies in motion, although there was division about the inclusion of fields including medicine, music and perspective. Philosophers pondered questions including the existence of a vacuum, whether motion could produce heat, the colors of rainbows, the motion of the earth, whether elemental chemicals exist and where in the atmosphere rain is formed.

In the centuries up through the end of the Middle Ages, natural science was often mingled with philosophies about magic and the occult. Natural philosophy appeared in a wide range of forms, from treatises to encyclopedias to commentaries on Aristotle. The interaction between natural philosophy and Christianity was complex during this period; some early theologians, including Tatian and Eusebius, considered natural philosophy an outcropping of pagan Greek science and were suspicious of it. Although some later Christian philosophers, including Aquinas, came to see natural science as a means of interpreting scripture, this suspicion persisted until the 12th and 13th centuries. The Condemnation of 1277, which forbade setting philosophy on a level equal with theology and the debate of religious constructs in a scientific context, showed the persistence with which Catholic leaders resisted the development of natural philosophy even from a theological perspective. Aquinas and Albertus Magnus, another Catholic theologian of the era, sought to distance theology from science in their works. "I don't see what one's interpretation of Aristotle has to do with the teaching of the faith," he wrote in 1271.

Newton and the scientific revolution (1600–1800)

By the 16th and 17th centuries, natural philosophy underwent an evolution beyond commentary on Aristotle as more early Greek philosophy was uncovered and translated. The invention of the printing press in the 15th century, the invention of the microscope and telescope, and the Protestant Reformation fundamentally altered the social context in which scientific inquiry evolved in the West. Christopher Columbus's discovery of a new world changed perceptions about the physical makeup of the world, while observations by Copernicus, Tyco Brahe and Galileo brought a more accurate picture of the solar system as heliocentric and proved many of Aristotle's theories about the heavenly bodies false. A number of 17th-century philosophers, including Thomas Hobbes, John Locke and Francis Bacon made a break from the past by rejecting Aristotle and his medieval followers outright, calling their approach to natural philosophy as superficial.

The titles of Galileo's work Two New Sciences and Johannes Kepler's New Astronomy underscored the atmosphere of change that took hold in the 17th century as Aristotle was dismissed in favor of novel methods of inquiry into the natural world. Bacon was instrumental in popularizing this change; he argued that people should use the arts and sciences to gain dominion over nature. To achieve this, he wrote that "human life [must] be endowed with new discoveries and powers." He defined natural philosophy as "the knowledge of Causes and secret motions of things; and enlarging the bounds of Human Empire, to the effecting of all things possible." Bacon proposed that scientific inquiry be supported by the state and fed by the collaborative research of scientists, a vision that was unprecedented in its scope, ambition and form at the time. Natural philosophers came to view nature increasingly as a mechanism that could be taken apart and understood, much like a complex clock. Natural philosophers including Isaac Newton, Evangelista Torricelli and Francesco Redi conducted experiments focusing on the flow of water, measuring atmospheric pressure using a barometer and disproving spontaneous generation. Scientific societies and scientific journals emerged and were spread widely through the printing press, touching off the scientific revolution. Newton in 1687 published his The Mathematical Principles of Natural Philosophy, or Principia Mathematica, which set the groundwork for physical laws that remained current until the 19th century.

Some modern scholars, including Andrew Cunningham, Perry Williams and Floris Cohen, argue that natural philosophy is not properly called a science, and that genuine scientific inquiry began only with the scientific revolution. According to Cohen, "the emancipation of science from an overarching entity called 'natural philosophy' is one defining characteristic of the Scientific Revolution." Other historians of science, including Edward Grant, contend that the scientific revolution that blossomed in the 17th, 18th and 19th centuries occurred when principles learned in the exact sciences of optics, mechanics and astronomy began to be applied to questions raised by natural philosophy. Grant argues that Newton attempted to expose the mathematical basis of nature – the immutable rules it obeyed – and in doing so joined natural philosophy and mathematics for the first time, producing an early work of modern physics.

Isaac Newton is widely regarded as one of the most influential scientists of all time.

The scientific revolution, which began to take hold in the 17th century, represented a sharp break from Aristotelian modes of inquiry. One of its principal advances was the use of the scientific method to investigate nature. Data was collected and repeatable measurements made in experiments. Scientists then formed hypotheses to explain the results of these experiments. The hypothesis was then tested using the principle of falsifiability to prove or disprove its accuracy. The natural sciences continued to be called natural philosophy, but the adoption of the scientific method took science beyond the realm of philosophical conjecture and introduced a more structured way of examining nature.

Newton, an English mathematician, and physicist, was the seminal figure in the scientific revolution. Drawing on advances made in astronomy by Copernicus, Brahe, and Kepler, Newton derived the universal law of gravitation and laws of motion. These laws applied both on earth and in outer space, uniting two spheres of the physical world previously thought to function independently of each other, according to separate physical rules. Newton, for example, showed that the tides were caused by the gravitational pull of the moon. Another of Newton's advances was to make mathematics a powerful explanatory tool for natural phenomena. While natural philosophers had long used mathematics as a means of measurement and analysis, its principles were not used as a means of understanding cause and effect in nature until Newton.

In the 18th century and 19th century, scientists including Charles-Augustin de Coulomb, Alessandro Volta, and Michael Faraday built upon Newtonian mechanics by exploring electromagnetism, or the interplay of forces with positive and negative charges on electrically charged particles. Faraday proposed that forces in nature operated in "fields" that filled space. The idea of fields contrasted with the Newtonian construct of gravitation as simply "action at a distance", or the attraction of objects with nothing in the space between them to intervene. James Clerk Maxwell in the 19th century unified these discoveries in a coherent theory of electrodynamics. Using mathematical equations and experimentation, Maxwell discovered that space was filled with charged particles that could act upon themselves and each other and that they were a medium for the transmission of charged waves.

Significant advances in chemistry also took place during the scientific revolution. Antoine Lavoisier, a French chemist, refuted the phlogiston theory, which posited that things burned by releasing "phlogiston" into the air. Joseph Priestley had discovered oxygen in the 18th century, but Lavoisier discovered that combustion was the result of oxidation. He also constructed a table of 33 elements and invented modern chemical nomenclature. Formal biological science remained in its infancy in the 18th century, when the focus lay upon the classification and categorization of natural life. This growth in natural history was led by Carl Linnaeus, whose 1735 taxonomy of the natural world is still in use. Linnaeus in the 1750s introduced scientific names for all his species.

19th-century developments (1800–1900)

The Michelson–Morley experiment was used to disprove that light propagated through a luminiferous aether. This 19th-century concept was then superseded by Albert Einstein's special theory of relativity.

By the 19th century, the study of science had come into the purview of professionals and institutions. In so doing, it gradually acquired the more modern name of natural science. The term scientist was coined by William Whewell in an 1834 review of Mary Somerville's On the Connexion of the Sciences. But the word did not enter general use until nearly the end of the same century.

Modern natural science (1900–present)

According to a famous 1923 textbook, Thermodynamics and the Free Energy of Chemical Substances, by the American chemist Gilbert N. Lewis and the American physical chemist Merle Randall, the natural sciences contain three great branches:

Aside from the logical and mathematical sciences, there are three great branches of natural science which stand apart by reason of the variety of far reaching deductions drawn from a small number of primary postulates — they are mechanics, electrodynamics, and thermodynamics.

Today, natural sciences are more commonly divided into life sciences, such as botany and zoology; and physical sciences, which include physics, chemistry, astronomy, and Earth sciences.

Jonathan Livingston Seagull

From Wikipedia, the free encyclopedia
 
Jonathan Livingston Seagull: A Story
Johnathan Livingston Seagull.jpg
First edition
AuthorRichard Bach
IllustratorRussel Munson
LanguageEnglish
SubjectThe life of Jonathan Livingston Seagull, a seagull.
GenreSpiritual, self-help, novella
PublisherMacmillan Publishers (United States)
Publication date
1970, 2014
Media typePrint (paperback)
Pages144 (The Complete Edition)
ISBN978-1-4767-9331-3 (2014 paperback edition)
OCLC6158608

Jonathan Livingston Seagull, written by American author Richard Bach and illustrated by Russell Munson, is a fable in novella form about a seagull who is trying to learn about life and flight, and a homily about self-perfection. Bach wrote it as a series of short stories that were published in Flying magazine in the late 1960s. It was first published in book form in 1970, and by the end of 1972 over a million copies were in print. Reader's Digest published a condensed version, and the book reached the top of the New York Times Best Seller list, where it remained for 37 weeks. In 1972 and 1973, the book topped the Publishers Weekly list of bestselling novels in the United States.

In 2014 the book was reissued as Jonathan Livingston Seagull: The Complete Edition, which added a 17-page fourth part to the story.

Plot

The book tells the story of Jonathan Livingston Seagull, a seagull who is bored with daily squabbles over food. Seized by a passion for flight, he pushes himself and learns everything he can about flying. His increasing unwillingness to conform finally results in his expulsion from the flock. Now an outcast, he continues to learn, becoming increasingly pleased with his abilities while leading a peaceful and happy life.

One day Jonathan meets two gulls who take him to a "higher plane of existence" in which there is no heaven, but a better world found through perfection of knowledge. There he meets another seagull who loves to fly. He discovers that his sheer tenacity and desire to learn make him "pretty well a one-in-a-million bird." In this new place, Jonathan befriends the wisest gull, Chiang, who takes him beyond his previous self-education, and teaches him how to move instantaneously to anywhere else in the Universe. The secret, Chiang says, is to "begin by knowing that you have already arrived."

But, unsatisfied with his new life, Jonathan returns to Earth to find others like himself to tell them what he'd learned and to spread his love for flight. His mission is successful, and Jonathan gathers around himself a flock of other gulls who have been outlawed for not conforming. The first of his students, Fletcher Lynd Seagull, ultimately becomes a teacher in his own right, and Jonathan leaves to teach other flocks.

Part one

Part One of the book finds young Jonathan Livingston frustrated with the meaningless materialism, conformity, and limitation of the seagull life. He is seized with a passion for flight of all kinds, and his soul soars as he experiments with exhilarating challenges of daring aerial feats. Eventually, his lack of conformity to the limited seagull life leads him into conflict with his flock, and they turn their backs on him, casting him out of their society and exiling him. Not deterred by this, Jonathan continues his efforts to reach higher and higher flight goals, finding he is often successful but eventually he can fly no higher. He is then met by two radiant, loving seagulls who explain to him that he has learned much, and that they are there now to teach him more.

Part two

Jonathan transcends into a society where all the gulls enjoy flying. He is only capable of this after practicing hard alone for a long time and the first learning process of linking the highly experienced teacher and the diligent student is raised to almost sacred levels. They, regardless of the all immense difference, are sharing something of great importance that can bind them together: "You've got to understand that a seagull is an unlimited idea of freedom, an image of the Great Gull." He realizes that you have to be true to yourself: "You have the freedom to be yourself, your true self, here and now, and nothing can stand in your way."

Part three

These are the last words of Jonathan's teacher: "Keep working on love." Through his teachings, Jonathan understands that the spirit cannot be really free without the ability to forgive, and that the way to progress leads—for him, at least—through becoming a teacher, not just through working hard as a student. Jonathan returns to the Breakfast Flock to share his newly discovered ideals and the recent tremendous experience, ready for the difficult fight against the current rules of that society. The ability to forgive seems to be a mandatory "passing condition."

Part four

In 2013 Richard Bach took up a non-published fourth part of the book which he had written contemporaneously with the original. He edited and polished it, and then sent the result to a publisher. Bach reported that he was inspired to finish the fourth part of the novella by a near-death experience which had occurred in relation to a nearly fatal plane crash in August 2012.[1] In February 2014, the 138-page Bach work Illusions II: The Adventures of a Reluctant Student, published as a booklet by Kindle Direct Publishing in February 2014, also contains allusions to and insights regarding the same near-death experience. In October 2014, Jonathan Livingston Seagull: The Complete Edition, was published, and includes part four of the story.

Part four focuses on the period several hundred years after Jonathan and his students have left the Flock and their teachings become venerated rather than practiced. The birds spend all their time extolling the virtues of Jonathan and his students and spend no time flying for flying's sake. The seagulls practice strange rituals and use demonstrations of their respect for Jonathan and his students as status symbols. Eventually some birds reject the ceremony and rituals and just start flying. Eventually one bird named Anthony Gull questions the value of living since "...life is pointless and since pointless is by definition meaningless then the only proper act is to dive into the ocean and drown. Better not to exist at all than to exist like a seaweed, without meaning or joy [...] He had to die sooner or later anyway, and he saw no reason to prolong the painful boredom of living." As Anthony makes a dive-bomb to the sea (at a speed and from an altitude which would kill him) a white blur flashed alongside him. Anthony catches up to the blur which turns out to be a seagull and asks what the bird was doing:

"I'm sorry if I startled you," the stranger said in a voice as clear and friendly as the wind. "I had you in sight all the time. Just playing...I wouldn't have hit you."

"No! No, that's not it." Anthony was awake and alive for the first time in his life, inspired. "What was that?"

"Oh, some fun-flying, I guess. A dive and pullup to a slow roll with a rolling loop off the top. Just messing around. If you really want to do it well it takes a bit of practice, but it's a nice-looking thing, don't you think?"

"It's, it's...beautiful, is what it is! But you haven't been around the Flock at all. Who are you, anyway?"

"You can call me Jon."

Development

Jonathan Livingston Seagull is named after John H. Livingston, a Waco Aircraft Company test pilot who died of a heart attack at 76 just after test flying an acrobatic home-built Pitts Special.

The book was rejected by several publishers before coming to the attention of Eleanor Friede at Macmillan in 1969. She convinced Macmillan to buy it and Bach received a $2,000 advance.

Reception

Several early commentators, emphasizing the first part of the book, see it as part of the US self-help and positive thinking culture, epitomised by Norman Vincent Peale and by the New Thought movement. Film critic Roger Ebert wrote that the book was "so banal that it had to be sold to adults; kids would have seen through it."

The book is listed as one of 50 "timeless spiritual classics" in a book by Tom Butler-Bowdon, who noted that "it is easy now, 35 years on, to overlook the originality of the book's concept, and though some find it rather naïve, in fact it expresses timeless ideas about human potential."

John Clute, for The Encyclopedia of Fantasy (1997), wrote: "an animal fantasy about a philosophical gull who is profoundly affected by flying, but who demands too much of his community and is cast out by it. He becomes an extremely well behaved accursed wanderer, then dies, and in posthumous FANTASY sequences — though he is too wise really to question the fact of death, and too calmly confident to have doubts about his continuing upward mobility — he learns greater wisdom. Back on Earth, he continues to preach and heal and finally returns to heaven, where he belongs."

In popular culture

  • A 1972 parody, Marvin Stanley Pigeon, was published by Thomas Meehan in The New Yorker: "Marvin Stanley Pigeon was no ordinary pigeon. While other pigeons spent their time grubbing for food, Marvin Stanley Pigeon worked away on his book on the window ledge outside the Manuscript Room of the Public Library in Bryant Park. He wanted to get his novel done in time for Macmillan's spring list."
  • Hubert Bermont wrote and published another parody, Jonathan Livingston Fliegle, with illustrations drawn by Harold Isen, in 1973. Its content contained many examples of Jewish humor.
  • Another parody featuring Jewish humor, Jonathan Segal Chicken, was written by Sol Weinstein and Howard Albrecht. A self-proclaimed fable, it tells the story of a high-flying fabulous fowl who “dreamed of being more than soup.” It was published by Pinnacle Books in May 1973.
  • Also in 1973, Price Stern Sloan published Ludwig von Wolfgang Vulture, a Satire by Dolph Sharp, a story about a vulture determined to push the limits on speed-reading.
  • In 1998, a parody entitled Jonathan Livingston Trafalgar Square Pigeon, written by David K. Lines, was published by Random House.
  • The book was mentioned frequently by Newfoundland businessman Geoff Stirling, who incorporated elements of the book into station graphics and overnight programming for his television channel CJON-DT.
  • Jonathan Livingston's passion for flying is illustrated in the song "Martı" (Seagull) by Turkish singer Yaşar Kurt.
  • Jonathan Seagull was the inspiration for the 1973 James Gang song "Ride the Wind".
  • The novel inspired the Barclay James Harvest track, "Jonathan", written by Les Holroyd, from the band's 1975 album, Time Honoured Ghosts.
  • ABBA member Björn Ulvaeus found his inspiration in Jonathan Seagull when writing the 1978 song "Eagle".
  • "Jonathan's Dream", a song by Sid Sound, is inspired by this novel. The song is featured on the dance simulation game Pump It Up Fiesta Ex.
  • Children's arts charity The Flying Seagull Project is named after the novella.
  • Featured in the 2018 second season of the Showtime series I'm Dying Up Here.
  • The character is referenced in a 1997 episode of The Simpsons. In "The Mysterious Voyage of Homer", the Sea Captain exclaims, "Jonathan Livingston Seagull! We're on a collision course!"
  • The character Mike Brady in the 1995 parody Brady Bunch Movie, is reading the book while in bed.
  • In the 1980 film The Nude Bomb, Bill Dana plays a character named Jonathan Levinson Seigle.
  • In Nina Simone's performance of "I Wish I Knew How It Would Feel to Be Free" at the 1976 Montreaux Jazz Festival, just after the mid-point she sings, "Jonathan Livingston Seagull ain't got nothing on me!"
  • The animated television series Puppy Dog Pals features as a recurring character a seagull named Jonathan.
  • In Part of Your World A Twisted Tale By Liz Braswell Scuttle's Great-Grandgull Jona claims her Great-Grandfather gets confused sometimes and refers to her as "Jonathan. Jonathan Livingston"
  • Referenced in the chapter "The Corsican Brothers" by the titular character in Osamu Tezuka’s Black Jack
  • Referenced in Key and Peele skit "Prepared for Terries," in which the events of the work are reconfigured as a loose allegory of the sketch's own questions of conformity in the face of personal discomfort

Adaptations

The novella inspired the production of a 1973 film of the same title, with a soundtrack by Neil Diamond. The film was made by Hall Bartlett many years before computer-generated effects were available. In order to make seagulls act on cue and perform aerobatics, Mark Smith of Escondido, California built radio-controlled gliders that looked like real seagulls from a few feet away.

Bach had written the film's original screenplay, but he sued Paramount Pictures before the film's release because he felt that there were too many discrepancies between the film and the book. Director Bartlett had allegedly violated a term in his contract with Bach which stated that no changes could be made to the film's adaptation without Bach's consent. Bach took offense to scenes Bartlett had filmed which were not present in the book, most notably the sequence in which Jonathan is suddenly attacked by a wild hawk (voiced by Bartlett himself). Ultimately, the court ruled that Bach's name would be taken off the screenplay credits, and that the film would be released with a card indicating that Bach disapproved of the final cut. Bach's attorney claimed, "It took tremendous courage to say this motion picture had to come out of theaters unless it was changed. Paramount was stunned."

The Grammy Award-winning soundtrack album was composed by Neil Diamond and produced by Tom Catalano. It won the 1974 Grammy Award as Best Original Score Written for a Motion Picture or a Television Special. The album apparently also made more money than the film. The album sold two million copies in the United States, 400,000 in France, 250,000 in Germany, 200,000 in Canada  and 100,000 in the United Kingdom.

The Irish actor Richard Harris won a Grammy in 1973 for the Audiobook LP Jonathan Livingston Seagull. To date Harris's reading has not been released on any other format. Versions read by the author, Richard Bach, have been released on LP, cassette, and CD.

Spiritual evolution

From Wikipedia, the free encyclopedia

Spiritual evolution is the philosophical, theological, esoteric or spiritual idea that nature and human beings and/or human culture evolve: either extending from an established cosmological pattern (ascent), or in accordance with certain pre-established potentials. The phrase "spiritual evolution" can occur in the context of "higher evolution", a term used to differentiate psychological, mental, or spiritual evolution from the "lower" or biological evolution of physical form.

The concept of spiritual evolution is also complemented by the idea of a creative impulse in human beings, known as epigenesis.

Within this broad definition, theories of spiritual evolution are very diverse. They may be cosmological (describing existence at large), personal (describing development of an individual), or both. They can be holistic (holding that higher realities emerge from and are not reducible to the lower), idealist (holding that reality is primarily mental or spiritual) or nondual (holding that there is no ultimate distinction between mental and physical reality). One can regard all of them as teleological to a greater or lesser degree.

Philosophers, scientists, and educators who have proposed theories of spiritual evolution include Schelling (1775-1854), Hegel (1770-1831), Carl Jung (1875-1961), Max Théon (1848-1927), Helena Petrovna Blavatsky (1831-1891), Henri Bergson (1859-1941), Rudolf Steiner (1861-1925), Sri Aurobindo (1872-1950), Nikolai Berdyaev (1874-1948), Jean Gebser (1905-1973), Pierre Teilhard de Chardin (1881-1955), Owen Barfield (1898-1997), Arthur M. Young (1905-1995), Edward Haskell (1906-1986), E. F. Schumacher (1911-1977), Erich Jantsch (1929-1980), Clare W. Graves (1914-1986), Alfred North Whitehead (1861-1947), Terence McKenna (1946-2000), and P. R. Sarkar (1921-1990). As of 2015 William Irwin Thompson (born 1938), Victor Skumin (born 1948), Ken Wilber (born 1949), and Brian Swimme (born 1950) work in this field.

Background concept

The cyclic cosmos

Mircea Eliade has suggested that in many pre-modern cultures one finds the concept of the Fall and a "nostalgia for paradise". However, for those cultures that have a cyclic cosmology, the concept of a progressive deterioration of the universe (as in the Hesiodic, Hindu, and Lurianic cosmologies of a degradation from a Golden Age to an Iron Age or Kali Yuga) might be balanced by a corresponding ascent to more spiritual stages and a return to paradisical conditions. This is what one finds in Buddhist and especially Jain cosmologies.

Emanation

Many premodern cosmologies and esoteric systems of thought are based on an emanationist view of reality. If the Cyclic view is temporal, then emanation is a non-temporal precursor to the theory of spiritual evolution.

According to this paradigm, Creation proceeds as an outpouring or even a transformation in the original Absolute or Godhead. The Supreme Light or Consciousness descends through a series of stages, gradations, worlds or hypostases, becoming progressively more material and embodied, before finally turning around to return to the One, retracing its steps through spiritual knowledge, contemplation and ascent.

A supreme example of this form of thinking is the Neoplatonism of Plotinus and his successors. Other examples and interpretations might be found in the Hindu sect of Kashmir Shaivism and Tantra in general, Gnosticism, Sufism, and Kabbalah. The Hindu idea of the Chakras might also considered here as the "microcosmic" counterpart of macrocosmic involution and evolution. The Yogi raises the Kundalini or life force through and thus transcends each chakra in turn, until he reaches the crown chakra and liberation.

Samkhya

An early example of the doctrine of spiritual evolution is found in Samkhya, one of the six systems of Hindu philosophy, that goes back more than two and a half thousand years (although its present form dates to around the 4th or 5th century c.e.). Unlike most types of classic Hinduism, the traditional Samkhyan philosophy is atheistic and dualistic. Pure spirit (called purusha) comes into proximity with prakriti (psychophysical nature), disturbing its equilibrium. As a result, the original root-prakriti (mulaprakriti) undergoes a series of progressive transformations or unfoldings, in the form of successive essences called tattvas. The most subtle tattwas emerge first, then progressively grosser ones, each in a particular order, and finally the elements and the organs of sense. The goal of evolution however is, paradoxically, the release of purusha and the return to the unmanifest condition. Hence everything is tending towards a goal of spiritual quiescence.

The great chain of being

The concept of the great chain of being developed by Plato and Aristotle whose ideas were taken up and synthesised by Plotinus. Plotinus in turn heavily influenced Augustine's theology, and from there 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 19th century it had been "temporalized" by the concept of the soul ascending or progressing spiritually through the successive rungs or stages, and thus growing or evolving closer to God. It also had at this time an impact on theories of biological evolution.

E. F. Schumacher, author of Small is Beautiful, has recently proposed a sort of simplified Great Chain of Being, based on the idea of four "kingdoms" (mineral, vegetable, animal, human). Schumacher rejects modernist and scientific themes, his approach recalling the universalist orientation of writers like Huston Smith, and likely contributing to Ken Wilber's "holonomic" hierarchy or "Great Nest of Being".

Buddhism

The concept of spiritual evolution has been taught in Buddhism. William Sturgis Bigelow - a physician and Buddhist - attempted to merge biology with spirituality. He accepted the existence of both material and spiritual realms, and many of his ideas were discussed in his book Buddhism and Immortality (1908). Bigelow used the concept of natural selection as a mechanism for evolution. According to the author, spiritual evolution involves an individual emerging from "unconditioned consciousness" and moving "up the scale of evolution guided by natural selection". Then the individual moves to a level of celestial experience, and finally is able to "return to the unconditioned consciousness from which all things emerge". Bigelow accepted both material and spiritual evolution and he also believed that Buddhism and science were compatible.

In Vajrayana, spiritual evolution is equivalent with the development of the three bodies of Trikaya.

Occult concepts

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

Spiritualism

Spiritualists reacted with uncertainty to the theories of evolution in the late 19th and early 20th century. Broadly speaking, the concept of evolution fit the spiritualist thought of the progressive development of humanity. At the same time, however, a belief in the animal origins of man threatened the foundation of the immortality of the spirit, for if man had not been created, it was scarcely plausible that he would be specially endowed with a spirit. This led to spiritualists embracing spiritual evolution.

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

Spiritualism taught that after death, spirits progressed to new spheres of existence. According to this idea, evolution occurred in the spirit world “at a rate more rapid and under conditions more favorable to growth” than encountered on earth.

The biologist and spiritualist Alfred Russel Wallace (1823–1913) believed that qualitative novelties could arise through the process of spiritual evolution, in particular, the phenomena of life and mind. Wallace attributed these novelties to a supernatural agency. 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 not explainable in terms of purely materialistic processes. In a 1909 magazine article entitled The World of Life, which he later expanded into a book of the same name Wallace argued in his 1911 book 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 human being so suggested that non-material spiritual forces accounted for these. Wallace believed the spiritual nature of man could not have come about by natural selection alone, the origins of the spiritual nature must originate “in the unseen universe of spirit”.

Robert Broom in his book The Coming of Man: Was it Accident or Design? (1933) claimed that "spiritual agencies" had guided evolution as animals and plants were too complex to have arisen by chance. According to Broom there were at least two different kinds of spiritual forces, and psychics are capable of seeing them. Broom claimed there was a plan and purpose in evolution and that the origin of Homo sapiens is the ultimate purpose behind evolution. According to Broom "Much of evolution looks as if it had been planned to result in man, and in other animals and plants to make the world a suitable place for him to dwell in.

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 being 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 similar to some mainline (as opposed to fundamentalist) Protestant Christian beliefs, according to which after death the person goes to "summerland".

Theosophical conceptions

Theosophy presents a more sophisticated and complex cosmology than Spiritualism, although coming out of the same general milieu. H. P. Blavatsky developed a highly original cosmology, according to which the human race (both collectively and through the succession of individual reincarnation and spiritual evolution) passes through a number of Root Races, beginning with the huge ethereal and mindless Polarian or First Root Race, through the Lemurian (3rd), Atlantean (4th) and our present "Aryan" 5th Race. This will give rise to a future, Post-Aryan 6th Root Race of highly spiritual and enlightened beings that will 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 as C.W. Leadbeater, Rudolf Steiner, Alice Bailey, Benjamin Creme, and Victor Skumin each of whom went into huge detail in constructing baroque cycles of rounds, races, and sub-races. Skumin elaborated on the theosophical conceptions of spiritual evolution, he proposed a definition and classification of Homo spiritalis (Latin: "spiritual man"), the sixth root race, consisting of eight sub-races (subspecies): 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.

Although including elements of the science of her day as well as 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 explanation of evolution through material factors like natural selection and random mutation, does not 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 state. It is believed by Theosophists that humans are evolving spiritually through a series of esoteric initiations and in the future humans will become esoteric masters themselves as their souls gradually rise upward through the spiritual hierarchy over the course of eons as they reincarnate.

Despite this, recent Theosophists and Anthroposophists have tried to incorporate the facts of geology and paleontology into their cosmology and spiritual evolution (in Anthroposophy Hermann Poppelbaum is a particularly 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-like teachings also continue today in a group of religions based on Theosophy called the Ascended Master Teachings.

Theurgy

Theurgy has a clear relationship to Neoplatonism and Kabbalah and contains the concept of spiritual evolution and ultimately unification with God or the Godhead at its core. Theurgy is considered by many to be another term for high magic and is known to have influenced the members of the Hermetic Order of the Golden Dawn many of whom considered the order to be Theurgic in nature. Aleister Crowley also considered his Thelemic system of magical philosophy to be a Theurgic tradition as it emphasized the Great Work, which is essentially another form of spiritual evolution. The Great Work is believed to result in communication with one's personal angel or higher self.

Epigenesis

Epigenesis is the philosophical/theological/esoteric idea that since the mind was given to the human being, it is the original creative impulse, epigenesis, which has been the cause of all of mankind's development.

According to spiritual evolution, humans build upon that which has already been created, but add new elements because of the activity of the spirit. Humans have the capacity, therefore, to become creative intelligences—creators. For a human to fulfill this promise, his training should allow for the exercise of originality, which distinguishes creation from imitation. When epigenesis becomes inactive, in the individual or even in a race, evolution ceases and degeneration commences.

This concept is based on the Rosicrucian view of the world as a training school, which posits that while mistakes are made in life, humans often learn more from mistakes than successes. Suffering is considered as merely the result of error, and the impact of suffering on the consciousness causes humans to be active along other lines which are found to be good, in harmony with nature. Humans are seen as spirits attending the school of life for the purpose of unfolding latent spiritual power, developing themselves from impotence to omnipotence (related also to development from innocence into virtue), reaching the stage of creative gods at the end of mankind's present evolution: Great Day of Manifestation.

Evolution towards Godhead

A common vision

Sri Aurobindo and Pierre Teilhard de Chardin both describe a progression from inanimate matter to a future state of Divine consciousness. Teilhard de Chardin refers to this as the Omega Point, and Sri Aurobindo as the Supermind.

Teilhard de Chardin

Teilhard, who was a Jesuit Paleontologist who played an important role in the discovery of Peking Man, presented a teleological view of planetary and cosmic evolution, according to which the formation of atoms, molecules and inanimate matter is followed by the development of the biosphere and organic evolution, then the appearance of man and the noosphere as the total envelope of human thought. According to Teilhard evolution does not cease here but continues on to its culmination and unification in the Omega Point, which he identifies with Christ.

Meher Baba's "involution"

Meher Baba used the term involution in his 1955 book God Speaks to describe the inner journey of consciousness after transcending the physical or gross state up to the attainment of Self-consciousness, or merging with God. According to Meher Baba, the consciousness of the soul in duality first goes through the long process of evolution of form, then, upon reaching the human form, consciousness enters the process of "reincarnation", and finally reaches the process of "involution", which culminates in God-realization.

Surat Shabda Yoga

Surat Shabda Yoga esoteric cosmology depicts the whole of creation (the macrocosm) as being emanated and arranged in a spiritually differentiated hierarchy, often referred to as eggs, regions, or planes. Typically, eight spiritual levels are described above the physical plane, although names and subdivisions within these levels will vary to some extent by mission and Master.

The constitution of the individual (the microcosm) is an exact replica of the macrocosm. Consequently, the microcosm consists of a number of bodies, each one suited to interact with its corresponding plane or region in the macrocosm. These bodies developed over the yugas through involution (emanating from higher planes to lower planes) and evolution (returning from lower planes to higher planes), including by karma and reincarnation in various states of consciousness.

Dynamic evolution through successive kingdoms

Arthur M. Young and Edward Haskell have each independently incorporated the findings of science into a larger theory of spiritual evolution, and extended the traditional human, animal, vegetable, and mineral categories with kingdoms representing photons, atoms and molecules. Arthur M. Young goes further in considering the human state as a subset of a larger kingdom of "Dominion", of which the sixth stage is represented for example by Christ and Buddha, and the seventh (final) stage an even higher level of Enlightenment or God-realisation. Moreover, both Haskell and Young present profound accounts of evolution through these kingdoms in terms of cybernetic principles. A more "mainstream" scientific presentation of this same idea is provided by Erich Jantsch in his account of how self-organising systems evolve and develop as a series of "symmetry breaks" through the sequence of matter, life, and mind. Although abiding strictly by the understanding of science, Jantsch arranges the various elements of cosmic, planetary, biological, psychological, and human evolution in a single overall framework of emergent evolution that may or may not be considered teleological.

New Age ideas

New Age thought is strongly syncretic. A common theme is the evolution or the transcendence of the human or collective planetary consciousness in a higher state or higher "vibratory" (a metaphor taken from G. I. Gurdjieff) level.

David Spangler's communications speak of a "New Heaven and a new Earth", while Christopher Hills refers (perhaps influenced by Sri Aurobindo) to the divinization of man.

Jonathan Livingston Seagull narrated the idea of evolution in a fascinating fashion. James Redfield in his novel The Celestine Prophecy suggested that through experiencing a series 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 Step in Personal Evolution (2002) co-written with Michael Murphy, he claims that humanity is on the verge of undergoing a change in consciousness.

It is also known as the path of Ascension.

Integral theory and spiral dynamics

An interpretation of social and psychological development that could also be considered a theory of spiritual evolution is spiral dynamics, based on the work of Clare W. Graves.

More recently the concept of spiritual evolution 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 show) that these same 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 as developing through these stages. And, much like Hegel, he sees this development of individuals and cultures as the evolution of existence itself. Wilber has also teamed up with Don Beck to integrate Spiral Dynamics into his own Integral philosophy, and vice versa. Spiral Dynamics posits a series of stages through which human's cultural development progresses – from a survival-based hunter-gatherer stage to a magical-tribal-agrarian stage to a city-building-invading stage to a mythic-religious-empire stage to a rational-scientific-capitalist stage to a green-holistic-inclusive stage and then ascending to a second 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.

Greco-Roman mysteries

From Wikipedia, the free encyclopedia

Hydria by the Varrese Painter (c. 340 BC) depicting Eleusinian scenes

Mystery religions, mystery cults, sacred mysteries or simply mysteries, were religious schools of the Greco-Roman world for which participation was reserved to initiates (mystai). The main characterization of this religion is the secrecy associated with the particulars of the initiation and the ritual practice, which may not be revealed to outsiders. The most famous mysteries of Greco-Roman antiquity were the Eleusinian Mysteries, which were of considerable antiquity and predated the Greek Dark Ages. The mystery schools flourished in Late Antiquity; Julian the Apostate in the mid 4th century is known to have been initiated into three distinct mystery schools—most notably the mithraists. Due to the secret nature of the school, and because the mystery religions of Late Antiquity were persecuted by the Christian Roman Empire from the 4th century, the details of these religious practices are derived from descriptions, imagery and cross-cultural studies. Much information on the Mysteries come from Marcus Terentius Varro.

Justin Martyr in the 2nd century explicitly noted and identified them as "demonic imitations" of the true faith, and that "the devils, in imitation of what was said by Moses, asserted that Proserpine was the daughter of Jupiter, and instigated the people to set up an image of her under the name of Kore" (First Apology). Through the 1st to 4th century, Christianity stood in direct competition for adherents with the mystery schools, insofar as the "mystery schools too were an intrinsic element of the non-Jewish horizon of the reception of the Christian message". Beginning in the third century, and especially after Constantine became emperor, components of mystery religions began to be incorporated into mainstream Christian thinking, such as is reflected by the disciplina arcani.

Etymology

The English word 'mystery' originally appeared as the plural Greek Mystêria, and developed into the Latin mysterium where the English term originates. The etymology of the Greek mystêrion is not entirely clear though scholars have traditionally thought it to have derived from the Greek myo, meaning "to close or shut" (chiefly referring to shutting the eyes, hence, one who shuts their eyes and is initiated into the mysteries). More recently, a number of Hittite scholars have suggested that the Greek term derives from the Hittite verb munnae, "to conceal, to hide, to shut out of sight".

Characteristics

Mystery religions formed one of three types of Hellenistic religion, the others being the imperial cult, or the ethnic religion particular to a nation or state, and the philosophic religions such as Neoplatonism. This is also reflected in the tripartite division of "theology"—by Varro—into civil theology (concerning the state religion and its stabilizing effect on society), natural theology (philosophical speculation about the nature of the divine), and mythical theology (concerning myth and ritual).

Mysteries thus supplement rather than compete with civil religion. An individual could easily observe the rites of the state religion, be an initiate in one or more mysteries, and at the same time adhere to a certain philosophical school. Many of the aspects of public religion such as sacrifices, ritual meals, and ritual purification were repeated within the mystery, but with the additional requirement that they take place in secrecy and be confined to a closed set of initiates. The mystery schools offered a niche for the preservation of ancient religious ritual.

Though historians have given up trying to outline a rigid definition to categorize all mystery cults, a number of characteristics that the mystery cults shared can be outlined. All the mystery cults placed emphasis on the secrecy of their practices and an emotional initiation ritual for a new member to join the group. The members were voluntary participants, had nocturnal settings and preliminary purifications for their gatherings, there was an obligation to pay in order to participate, promised rewards for this life and the next, and the older mysteries were located at a variable distance from the nearest city. Furthermore, they were all, with the exception of the Mithraic cult, open to all people, including men and women, slaves and freeman, the young and old, etc. However, the expenses required to participate in all the rituals often precluded many from joining. And though the mysteries were secret, they were not very mysterious.

For this reason, what glimpses we do have of the older Greek mysteries have been understood as reflecting certain archaic aspects of common Indo-European religion, with parallels in Indo-Iranian religion. The mystery schools of Greco-Roman antiquity include the Eleusinian Mysteries, the Dionysian Mysteries, and the Orphic Mysteries. Some of the many divinities that the Romans nominally adopted from other cultures also came to be worshipped in Mysteries, for instance, Egyptian Isis, Persian Mithras from the Mithraic Mysteries, Thracian/Phrygian Sabazius, and Phrygian Cybele.

Eleusinian Mysteries

The Eleusinian Mysteries were the earliest and most famous of the mystery cults and lasted for over a millennium. Whenever they first originated, by the end of the 5th century BC, they had been heavily influenced by Orphism, and in Late Antiquity, they had become allegorized.

Initiation

In the 15th of the month of Boedromion (September/October) in the Attic calendar, as many as 3,000 potential initiates would have gathered in the agora of Athens, the gathering limited to those that spoke Greek and had never killed (as the emphasis on purity grew, this ban would include those who had "impure" souls). Like other large festivals such as the Diasia and Thesmophoria, the prospective initiates would bring their own sacrificial animals and hear the festivals proclamation as it began. The next day, they would have gone to the sea and purified themselves and the animals. Three days of rest would pass until the 19th, the agora was once more filled with the initiates at the procession at the sanctuary of Demeter and her daughter Persephone. Two Eleusinian priestesses were at the front of the procession followed by many Greeks holding special items in preparation for the rest of the ceremony, and the procession would leave the city on an hours-long 15-mile journey constantly interrupted by celebration, dances, etc, to the city of Eleusis. The initiates would carry torches on the way to the city. Once the city was reached, the pilgrims would dance into the sanctuary. The next day would begin with sacrifices, and at sunset, the initiates would go to a building called the telestêrion where the actual initiations would commence. The initiates washed themselves to be pure and everyone sat together in silence surrounded by the smell of extinguished torches. The initiation may have taken place over two nights. If so, the first night may have concerned the myths of the kidnapping of Persephone by Hades in the Homeric Hymn to Demeter (where Persephone is kidnapped and her mother, Demeter, searches the earth for her, and once her daughter was returned, Demeter promised prosperity in this life and the next) and ended with Persephone's return and the guarantee of fertility, whereas the second night concerned the epopteia (the higher degree of the Mysteries) which was a performance that included singing, dancing, potentially the showing of a phallus, a terrifying experience for the audience by the skilled Eleusinian clergy, and the climax of the event which must have included displaying a statue of Demeter and showing of an ear of wheat and a "birth" of agricultural wealth. Hence, these mysteries had associations with fertility and agriculture. In an attempt to solve the mystery of how so many people over the span of two millennia could have consistently experienced revelatory states during the culminating ceremony of the Eleusinian Mysteries, numerous scholars have proposed that the power of the Eleusinian Mysteries came from the kykeon's functioning as an entheogen.

Aftermath

The day of the completion of the initiation was called the Plemochoai (after a type of vessel used to conclude a libation), and the new members could now wear a myrtle wreath like the priests. Eventually, the initiates would leave and utter the phrases paks or konks, which referenced the proclamation of a conclusion of an event. The clothing worn by the new members during their journey were used as lucky blankets for children or perhaps were given to their sanctuary.

Samothracian Mysteries

The second most famous Mysteries were those on the island of Samothrace and promised safety to sailors from the perils of the sea, and most participants would come to be initiated from the neighboring regions. While the information here is even more scarce than that available with the Eleusinian Mysteries (and more late, dating to the Hellenistic and Roman periods), it's known that the Samothracian Mysteries significantly borrowed from the ones at Eleusis (including the word 'Mysteries'), furthermore, archaeological and linguistic data continues elucidating more of what happened at Samothrace. These rituals were also associated with others on neighboring island such as the mysteries of the deities of Cabeiri. Philip II of Macedon and his later wife Olympias were said to have met during the initiation ceremony at Samothrace. Heracles, Jason, Cadmus, Orpheus and the Dioscuri were all said to have been initiated here. The deities at Samothrace tended to be anonymously identified, being referred to as the "Samothracian gods", "gods of Samothrace","Great Gods", etc. This makes it difficult to reconstruct who they were, though they were often compared to the Cabeiri.

Initiation

Unlike at Eleusis, initiation at Samothrace was not restricted to a narrow few days of the year and lasted from April to November (the sailing season) with a large event likely taking place in June but may have taken place over two nights. Like in Samothrace, the future initiates would enter the sanctuary of Samothrace from the east where they would have entered into a 9-meter in diameter circular space with flagstones and a grandstand of five steps now called the Theatral Circle. Livy records that here, the initiates would listen to a proclamation concerning the absence of crime and bloodshed. Near the beginning of the rituals, like at Eleusis, sacrifices and libations were likely made, where the prospective animal for the sacrifice would have been a ram. The initiates would have moved to a building where the actual initiation took place at night with torches, though archaeologists are unsure of which building it was considering the abundance of possibilities including the Hall of Choral Dancers, the Hieron, the Anaktoron and the Rotunda of Arsinoe II. In the 3rd century, Hippolytus of Rome in his Refutation of All Heresies quotes a Gnostic author who provides a summary of some of the images here;

There stand two statues of naked men in the Anaktoron of the Samothracians, with both hands stretched up toward heaven and their pudenda turned up, just as the statue of Hermes at Kyllene. The aforesaid statues are images of the primal man and of the regenerated, spiritual man who is in every respect consubstantial with that man.

The scarcity of information precludes understanding what went on during the initiation, though there may have been dancing such as at Eleusis associated with the mythology of the search for Harmonia. At the end of the initiation, the initiates were given a purple fillet. There was also a second night of initiation, the epopteia where the "usual preliminary lustration rites and sacrifices" took place though not much else can be known besides that it may have been similar to the epopteia at Eleusis and would have climaxed with the showing of a great light.

Aftermath

The initiation of the first night was concluded by banqueting together and many dining rooms have been uncovered by archaeologists in association with the cult at Samothrace. The bowls used for the libation were also left behind, revealed by the thousands of discovered libation bowls at the cult sites. The participants occasionally left behind other materials, such as lamps. In addition to the purple fillet, they also left with a 'Samothracian ring' (magnetic iron ring coated in gold) and some initiates would set up a record of their initiation in the stoa of the sanctuary. The initiation of the second night was also concluded by a banquet.

Other mystery schools

  • Cult of Despoina– An Arcadian cult worshipping a goddess who was believed to be the daughter of Poseidon and Demeter.
  • Cult of Attis– A Greek cult that was not followed in Rome until its early days as an empire. It followed the Story of Attis, a godlike figure who was eventually killed by a boar sent by Zeus.
  • Cults of Cybele– A number of cults following Cybele, or Magna Mater, were present in Greece, Anatolia, and Rome. This cult followed Cybele, which was an Anatolian "mother goddess". However, after it became present in Rome, the Romans reinvented Cybele as a Trojan goddess. In Rome, the cults of Cybele were often restricted and gained few members because of strictures against castration, which was considered a ritual necessary for initiation. This was later replaced with animal sacrifice, but numbers were still limited.
  • Mysteries of Isis– This was a rather present and more well-known cult. While most of the mystery cults revolved around Hellenistic culture and religion, the cults of Isis worshipped the Egyptian goddess of wisdom and magic. It emerged during the Hellenistic Era (323 BCE through 30 CE).
  • Jupiter Dolichenus
  • Cult of Trophonius– A Hellenistic cult surrounding a minor god/hero. A number of people went to his temples to receive an oracle.
  • Dionysian Mysteries– This was a small cult with unknown origins. It is believed to have pre-dated Greece and possibly originated from Crete or North Africa. Its rituals were based on a theme of seasonal life and rebirth.
  • Mithraic Mysteries– One of the more famous Greco-Roman mystery cults. They follow the story of the god-hero Mithras. One of their more distinct features would be the underground structures in which they worshipped, all of which had a mural or sculpture of Mithras killing a sacred bull at the entrance.
  • Orphism– Another of the more famous mystery cults, this cult followed the story of Orpheus, a mythical poet who descended to the underworld and back. A number of the mythology associated with Orpheus is also relating to Dionysis, as mentioned above.
  • Cult of Sabazios– This cult worshipped a nomadic horseman god called Sabazios. He was a Thracian/Phrygian god, but the Greeks and Romans interpreted him as a mixture of Zeus/Jupiter and Dionysus.
  • Cult of Serapis– A cult following the Greco-Egyptian god Serapis. He and his cult gained a decent amount of popularity in Rome, causing him to replace Osiris as the consort of Isis outside of Egypt. He was worshipped in processions and sanctuaries.

Influence on Early Christianity

Towards the end of the 19th century and beginning of the 20th century, it was becoming more popular in German scholarship to connect the origins of Christianity with heavy influence from the mystery cults, if not labeling Christianity itself as a mystery cult. This trend was partly the result of the increasing growth of critical historical analysis of Christianity's history, as exemplified by David Strauss's Das Leben Jesu (1835–6) and the secularizing trend among scholars that sought to derive Christianity from its pagan surroundings. Scholars, for example, began attempting to derive Paul's theology from a Mithraic mystery cult in Tarsus, even though no mystery cult existed there nor did a Mithraic mystery cult exist before the end of the 1st century. The attitudes of scholars began to change as Egyptology continued emerging as a discipline and a seminal article published by Arthur Nock in 1952 that noted the near absence of mystery terminology in the New Testament. While some have tried to tie the origins of rites in Christianity such as baptism and the Eucharist to mystery religions, it has been demonstrated that the origins of baptism rather lie in Jewish purificatory ritual and that cult meals were so widespread in the ancient world that attempting to demonstrate their origins from any one source is arbitrary. Searches for Christianity deriving content from mystery religions has also been unsuccessful; many of them (such as the mysteries of Eleusis and Samothrace) had no content but rather limited themselves to showing objects in initiation.

Later interaction between Christianity and mystery religions did take place. Christianity has its own initiation ritual, baptism, and beginning in the fourth century, Christians began to refer to their sacraments, such as baptism, with the word mysterion, the Greek term that was also used for a mystery rite. In this case, the word meant that Christians did not discuss their most important rites with non-Christians who might misunderstand or disrespect them. Their rites thus acquired some of the aura of secrecy that surrounded the mystery cults.

Even in ancient times these similarities were controversial. Non-Christians in the Roman Empire in the early centuries CE, such as Lucian and Celsus, thought Christianity and the mystery cults resembled each other. Reacting to these claims by outsiders, early Christian apologists, such as Justin Martyr, denied that these cults had influenced their religion. The seventeenth-century Protestant scholar Isaac Casaubon brought up the issue again by accusing the Catholic Church of deriving its sacraments from the rituals of the mystery cults. Charles-François Dupuis, in the late eighteenth century, went further by claiming that Christianity itself sprang from the mystery cults. Intensified by religious disputes between Protestants, Catholics, and non-Christians, the controversy has continued to the present day.

 

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