Evolutionary Spirituality on the Hot Seat

Written by 

For the past two weeks a bunch of folks (including myself) have been having a great, vigorous discussion around evolutionary spirituality on Bergen's Bricolage piece called Should Evolution Be Taught in Schools? Ask Miss USA. The quality of the conversation is exactly what I'd hoped for when we conceived of and began building Beams, a rich, robust and respectful conversation where differing views are given the space to be heard, and where the type of mutual listening and honest exchange actually engenders movement on the topic. Sweet action.

In light of that conversation, I wanted to offer a couple of more recent resources around the topic of evolutionary spirituality. The first is from Esalen Institute co-founder Michael Murphy, the 81 year old dynamo that keeps going and going. I've heard him talking recently about an essay he's been working on about the evolutionary spirituality lineage, which he's put under the broader (and slightly more technical/theological) term Evolutionary Panentheism. That essay is now available online for free, and it's worth a read. You can thinkers1access it here. You can also listen to Murphy in conversation with Terry Patten on the same topic; he covers much of the same territory, but there is more, and sometimes it's nice to hear it all through a human voice. You can access that here (scroll down to find Murphy's interview). Here's a couple of passages from Michael Murphy's new essay that particularly struck me:

"Here I would like to propose that the worldview represented by thinkers such as these constitutes a canon of sorts, a body of insight that will increasingly capture the world’s imagination. The essential set of ideas that comprise this developing line of thought has fundamental implications for philosophy, psychology, religion, and everyday life. For example: it helps us understand our spiritual yearnings. If the entire universe presses to manifest its latent divinity, then we must share that impetus, which is evident in our desire for the illuminations, self-existent delight, self-surpassing love, and sense of greater identity we experience in our highest moments. The break with old habits that such moments can bring, with their openings to new inspirations and freedoms, leads us naturally to see that our world harbors a life that exceeds our ordinary reckonings".

"One reason that evolutionary panentheism has continued to attract thinkers with disparate temperaments, background, and philosophic commitments is that it is based on just a few fundamental principles, among them: first, that evolution is a fact (though its discovery has given rise to various theories about it); second, that our universe arises from and is constituted by a world-transcending supernature, call it God, Brahman, Buddha-Nature, Allah, Geist, or the Tao; and third, that humans are agents of the divine unfoldment on Earth".

And the second resource is a video that was apparently put together quite recently, called 'The Cresting Wave of Evolutionary Spirituality'. It's worth a viewing, it always somehow manages to get me a little choked up. enjoy.

 

Related items

Join the Discussion

Commenting Policy

Beams and Struts employs commenting guidelines that we expect all readers to bear in mind when commenting at the site. Please take a moment to read them before posting - Beams and Struts Commenting Policy

6 comments

  • Comment Link Bergen Vermette Sunday, 31 July 2011 11:59 posted by Bergen Vermette

    Thanks for these resources Trev, I came across another essay last week that adds the list. It's by Jeff Carreira entitled, The American Roots of Evolutionary Spirituality.

    It's not too long and for those interested it's a good resource. Carreira's basic premise is that:

    "Those interested in Evolutionary Spirituality today are generally aware of the historical contributions made by the French evolutionary philosopher Henri Bergson and his fellow countryman, paleontologist and Jesuit priest, Pierre Teilhard de Chardin. The contributions of the Indian sage Sri Aurobindo are also well known; as are the German Idealism of George Frederick Hegel and the Process Theology of England’s Alfred North Whitehead. Yet in all my years of study I found very little reference to American philosophy, and what I did find gave no real indication of the deep connection that I now see."

    Focusing on the three major Pragmatist thinkers of the 19th and 20th century, Peirce, James, and Dewey (with an interesting link to Emerson), he pulls out "three foundational components" of their thinking that now also appear in current versions of Evolutionary Spirituality:

    "1. The Continuity of Reality: An insistence that the nature of the universe was continuous and unbroken from the inner experience of human beings to the outer forms of the physical universe.

    2. The Creative Potential of Human Beings: An appreciation for the fact that human choices shaped and created what would become the reality of the future.

    3. The Necessity of Evolutionary Ethics: An understanding that an evolving universe demanded a new conception of goodness to guide human activity."

    Near the end Carreira also outlines the decline of mainstream Pragmatist thinking and how it fell victim to post-modern thought that responded to the failures of modernity, "progress", free markets, WWII, etc. (citing Thomas Merton, Ginsberg, and Kerouac as examples). He suggests that as post-modernity is now revealing its own shortcomings, the progressive ideas of Pragmatism and Evolutionary Spirituality may again find their place in discourse.

  • Comment Link Bergen Vermette Sunday, 31 July 2011 12:07 posted by Bergen Vermette

    oops, forgot link:
    http://independent.academia.edu/JeffCarreira/Papers/786835/The_American_Roots_of_Evolutionary_Spirituality

  • Comment Link Paul P Friday, 05 August 2011 21:54 posted by Paul P

    Hey Trevor,

    Probably I am missing something pretty fundamental here too…

    In Michael Muphy’s article he describes Evolutionary Panentheism as the view:

    “While remaining transcendent to all created things, the divine spirit emanated, “projected,” or involved itself in the birth of the physical world, so that the process that followed--the often meandering but seemingly inexorable emergence of new forms of existence from matter to life to humankind--is the unfolding of hidden divinity. *Evolution follows involution.* What is implicit is gradually made explicit, as the spirit within all things progressively manifests itself”

    And then he states this view does the following for us:

    “It helps us understand our spiritual yearning…

    “It helps explain our world’s inextinguishable creativity…

    [It helps us] see that life’s highest goods were involved in the world from its start, waiting for the right conditions to make their appearance…

    “It gives us a compelling reason for the resonance between human volition, imagination, cognition, emotion, and physiological processes through which psychosomatic transformations (as well as the influence of mind over inanimate matter evident in psychokinesis) appear to be mediated. Our cells, feelings, and thoughts resonate with each other because they share the same omnipresent reality, responsive to the same indwelling spirit…

    “It gives us a theoretical basis for understanding why human attributes such as perception, cognition, volition, and love can rise to self-surpassing levels…

    “And it helps open the world before us, broadening our conceptions of further
    human development without requiring us to embrace religious truth claims that repel us…”

    So can someone please explain to me how this *evolution follows involution* “explanation” amounts to anything more than assuming the answer to the all the points above, and is not essentially equivalent to the simple religious truth claim that “God did it”??? I am still repelled…

    The article by Carreira on the other hand was quite helpful, I found. Pragmatist philosophy has a certain appeal to me (from Carreira):

    “philosophy should be useful in the effort to create a better world, and for that they needed a way of defining truth that was objectively verifiable so that philosophy could avoid becoming mired in unending argument and debate.”

    What about this *evolution follows involution” scheme is objectively verifiable (or even experientially verifiable, let’s say) so that we can avoid becoming mired in unending argument and debate?

    Paul

  • Comment Link Paul P Saturday, 06 August 2011 22:41 posted by Paul P

    And a couple more thoughts…

    It’s the *following* part that is confusing to me. What is the metaphor for this?

    Evolution “follows” involution as though spirit is the leader in this process from before the beginning and matter is then the follower? Or Eros “drives” the march towards greater unity and complexity as matter is just along for the ride in the back seat?

    Another version of this unification story which includes both evolution and spiritual practice can be found in John Stewart’s Evolutionary Manifesto

    http://www.evolutionarymanifesto.com/

    which describes an Intentional Evolutionary as one who “acts intentionally and strategically to contribute to the successful evolution of life in the universe.”

    In this view “spirit enters flesh” when:

    “gene-based evolution discovered how to produce organisms with the capacity to learn by trial and error during their lives. The testing of possible improvements was no longer restricted to the production of offspring—now it could go on within each individual organism, continually.”

    Maybe this is unpalatable to those who a priori don’t want to believe “conciousness emerges from dirt.” But the alternative seems to imply that hydrogen atoms are conscious on some level, knowingly working together to get to the next level, helium.

    Maybe there’s a middle way. More of a dance between equals; a co-existence of spirit and matter in a paradoxical loop without one leading or being the cause of the other. Like a Möbius strip perhaps? Or expressed in a kōan:

    Evolution follows involution as consciousness emerges from dirt.

  • Comment Link Trevor Malkinson Sunday, 07 August 2011 21:36 posted by Trevor Malkinson

    Paul, thanks for putting evo-spirituality back on the hot seat! I have a day free tomorrow and will jump on this thread then. thanks for excellent inquiries, look forward to responding.

  • Comment Link Trevor Malkinson Tuesday, 09 August 2011 01:03 posted by Trevor Malkinson

    Paul, a few quick points tonight, as I'm busily trying to get ready for the community seminar starting tomorrow. So let me jump right in.

    You ask:

    "So can someone please explain to me how this *evolution follows involution* “explanation” amounts to anything more than assuming the answer to all the points above, and is not essentially equivalent to the simple religious truth claim that “God did it”".

    Just to be clear, this claim is not simply saying God did it (which would be Theism or Deism), but that God did it, is still doing it, and in fact, is it (Panentheism). It's a view of reality as ultimately-and-immanently Divine.

    Secondly, in terms of the involution-evolution sequence, a couple of points. Firstly, as Murphy points out in his essay, "evolutionary panentheism has continued to attract thinkers with disparate temperaments, background, and philosophic commitments". Murphy himself is deeply influenced by Aurobindo, who held a version of the involution-evolution doctrine, but I don't always hear all the thinkers in the lineage talking about this part; for someone like Henri Bergson (Creative Evolution) for instance, I don't think it's there at all. For myself it's very intriguing and I'm quite interested in it as a topic of inquiry/investigation, but I don't see it as a necessary belief for *practicing* evolutionary spirituality. It's a fascinating topic/idea and it shows up all over the place- it's found in Plato's Symposium in Aristophanes creation myth speech (189c), and Freud came to the same conclusion when he pondered the ramifications of his concepts of Eros and Thanatos, although he ultimately balked at this answer- but I wouldn't want it to distract from people taking up the practice(s) and having the interior experience(s) themselves.

    Which brings me to your question of verification. Many of the claims of evolutionary spirituality (or panentheism) can be experientially verified by doing the practices that I mentioned in the previous thread. I'm not sure if you're familiar with Wilber's Integral Methodological Pluralism (found in Integral Spirituality, 'Wilber 5'). He argues for a methodological pluralism that includes first person interior experience as valid (ie. introspection, phenomenology, meditation, contemplative practice etc.). I completely agree and think this is crucial. In this case to truly verify what's being talked about here, the practice/injunction has to be taken up.

    On that front, I have a couple other resources to suggest. One would be to come out one Sunday and here Bruce Sanguin preach, and to feel the vibe from the service he runs. He never fails to get that inner creative spirit alive and burning in me, and my wife has the same experience too. http://www.canadianmemorial.org/

    Also, this might be of interest, his short summary version of his take on evo-spirituality:

    http://www.canadianmemorial.org/about/evolutionary-christianity

    Secondly, we're going to be hosting a weekend with Michael Dowd at Canadian Memorial in October or November, and you should definitely come out and ask some of these questions to Michael. He speaks on evo-spirituality all the time to all sorts of groups, including scientists and atheists, so I'm sure he's fielded the types of questions that are up for you, and I for one would love to hear what he has to say in response, so you should come out for that.

    Lastly, back to the more theoretical side of the street, you might be interested in this book, a recent one on the history of Panenetheism. http://amzn.to/nGVuBJ

    Two last things. This statement of yours I found very intriguing and fun to think about:

    "Maybe there’s a middle way. More of a dance between equals; a co-existence of spirit and matter in a paradoxical loop without one leading or being the cause of the other. Like a Möbius strip perhaps? Or expressed in a kōan".

    This could be very fun territory to one day think/work through. Of course, with the caveat that the practice be taken up simultaneously as well;however, I think there's lots of interesting work to be done in this field.

    And lastly is this. Hegel- a thorough going Panentheist- wrote, "Man comes to himself in the end when he sees himself as the vehicle for the larger Spirit".

    If Hegel is right, and I've personally come to the view that he is, then there's a lot at stake in this conversation.

    thanks Paul for being a great interlocutor. Gotta run!

Login to post comments

Search Beams

Most Popular Discussions