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Higher consciousness

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New Thought
Divinity
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Glossary

Higher consciousness "is the part of the human being that is capable of transcending animal instincts".

Concept

Origins

According to Lutheran theologist Marcia JoAnn Bunge, Friedrich Schleiermacher (1768-1834) made a distinction between lower and higher (self)consciousness.

Bunge describes the lower consciousness as "the animal part of mankind", which includes basic sensations such as hunger, thirst, pain and pleasure, as well as basic drives and pleasures, and higher consciousness as "the part of the human being that is capable of transcending animal instincts", and the "point of contact with God". Bunge describes this as "the essence of being human".

Accrding to Bunge, when this consciousness is present, "people are not alienated from God by their instincts". She describes the relation between the lower and the higher consciousness as akin to "Paul's struggle of the spirit to overcome the flesh", or the distinction between the natural and the spiritual side of human beings.

Modern spirituality

The idea of "lower" and "higher consciousness" has gained popularity in modern popular spirituality. Ken Wilber has tried to integrate eastern and western models of the mind. In his book The Spectrum of Consciousness Wilber describes consciousness as a spectrum with ordinary awareness at one end, and more profound types of awareness at higher levels. In later works he describes the development of consciousness as a development from lower consciousness, through personal consciousness, to higher transpersonal consciousness.

Psychotropics

Main articles: Psychoactive drug and Altered states of consciousness

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

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

See also

References

  1. ^ Bunge 2001, p. 341.
  2. ^ Merklinger 1993, p. 67.
  3. ^ Hanegraaff 1996.
  4. Wilber 2002, p. 3–16.
  5. Dutta 2012
  6. Dutta, 2012
  7. Wolfson, 2011
  8. Dutta, 2012
  9. Dutta, 2012

Sources

  • Bunge, Marcia JoAnn (2001), The Child in Christian Thought, Wm. B. Eerdmans Publishing
  • Clark, W. H. (1976). Religious Aspects of Psychedelic Drugs. Social Psychology, pp. 86–99.
  • Dutta, V. (2012, July–September). Repression of Death Consciousness and the Psychedelic Trip. Journal of Cancer Research and Therapeutics, pp. 336–342.
  • Hanegraaff, Wouter J. (1996), New Age Religion and Western Culture. Esotericism in the mirror of Secular Thought, Leiden/New York/Koln: E.J. Brill
  • Johanson, P., & Krebs, T. S. (2013, August). Psychedelics and Mental Health: A population study. PLOS ONE.
  • Lerner, M. M. (2006, June). Values and Beliefs of Psychedelic Drug Users: A Cross Cultural Study. Volume 38, pp. 143–147.
  • Merklinger, Philip M. (1993), Philosophy, Theology, and Hegel's Berlin Philosophy of Religion, 1821-1827, SUNY Press
  • Stasko, A., Rao, S. P., & Pilley, A. (2012). Spirituality and Hallucinogen Use: Results from a pilot study among college students. International Journal of Transpersonal Studies, 23-32.
  • Tart, C. T., & Davis, C. (1991). Psychedelic Drug Experiences on Students of Tibetan Buddhism, A preliminary Exploration. The Journal of Transpersonal Psychology, 139-173.
  • Wilber, Ken (2002), The Spectrum of Consciousness, Motilal Banarsidass Publ., ISBN 978-81-208-1848-4
  • Wolfson, P (2011) Tikkun January/February Vol. 26 Issue 1, p10, 6p

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