Plato didn't really reject the religion of the old Greek Gods, as Western Philosophy sometimes suggests. Plato more or less opened another school of the old Tradition resembling more the Eastern Tradition, such as Advaita Vedanta.
And Plato and the Eastern School didn't really go against the later Orthodox Judaism (e.g. the Kabbalah), which was influenced by Eastern Traditions during the times of enslavement (Egypt and Babylon). Plato and the Eastern Traditions may have gone against some versions of Judaism and Christianity, which did not see God as a philosophical First Principle, as the esoteric versions did. (eg. Gnosticism)
There is no legitimate battle between matter and spirit or religion and science. We cannot presuppose a dualistic distinction between mind and body. Mind is part of body, mind is real in relation to the body. What is required is a philosophy of the body, a religion of the body, a religion of biology and sociobiology, which is true to the body. Our primary encounter with the world is not outside the body.
This does not suggest a Godless world, as one might expect, because God too is a body with a mind. That is, Godhood is the attainment of Supreme Body with a Supreme Mind. And furthermore, the natural world of bodies and minds can evolve their bodies and minds to Godhood.
We can now ask, if Godhood is the highest evolution of the material and supermaterial world, are Esotericism and Philosophy necessary? One could answer that the Evolutionary Outward Path utilizes Western Science and could perhaps stand on its own; but one doesn't radically turn one's back on the Gods of one's fathers, which are valid and useful in the Two Paths to Godhood. Techniques for approaching the Soul and Spirit Within were developed over thousands of years and can still help us understand Godhood, human nature, and the cosmos. The Theoevolutionary Church applies this old Tradition in the Involutionary Inward Path. The term “Ordered Evolution” suggests the balance between the Evolutionary Outward Path and the Evolutionary Inward Path.
And Plato and the Eastern School didn't really go against the later Orthodox Judaism (e.g. the Kabbalah), which was influenced by Eastern Traditions during the times of enslavement (Egypt and Babylon). Plato and the Eastern Traditions may have gone against some versions of Judaism and Christianity, which did not see God as a philosophical First Principle, as the esoteric versions did. (eg. Gnosticism)
There is no legitimate battle between matter and spirit or religion and science. We cannot presuppose a dualistic distinction between mind and body. Mind is part of body, mind is real in relation to the body. What is required is a philosophy of the body, a religion of the body, a religion of biology and sociobiology, which is true to the body. Our primary encounter with the world is not outside the body.
This does not suggest a Godless world, as one might expect, because God too is a body with a mind. That is, Godhood is the attainment of Supreme Body with a Supreme Mind. And furthermore, the natural world of bodies and minds can evolve their bodies and minds to Godhood.
We can now ask, if Godhood is the highest evolution of the material and supermaterial world, are Esotericism and Philosophy necessary? One could answer that the Evolutionary Outward Path utilizes Western Science and could perhaps stand on its own; but one doesn't radically turn one's back on the Gods of one's fathers, which are valid and useful in the Two Paths to Godhood. Techniques for approaching the Soul and Spirit Within were developed over thousands of years and can still help us understand Godhood, human nature, and the cosmos. The Theoevolutionary Church applies this old Tradition in the Involutionary Inward Path. The term “Ordered Evolution” suggests the balance between the Evolutionary Outward Path and the Evolutionary Inward Path.
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