From Salvation to Evolution to Therapy: Metaphors, Conceptual Blending and New Theologies
Abstract
1. Introduction
1.1. Cognitive Science of Religion and Blending Theory
1.2. Historical Methodology
2. How Evolutionary Theologies Developed over Time
2.1. Influence of Hermeticism, Gnosticism, and Neoplatonism
Gnosticism, Neoplatonism, and Hermeticism all contained some degree of ritual and therapeutic practice. They also for the most part promoted celibacy, wisdom, and discipline as the requirements for salvation, or oneness with God or gods. The question of sex with respect to spiritual evolution became central to some of the debates over evolutionary theologies. The idea that only the celibate could evolve spiritually clashed with the more liberal values of the twentieth century and was later deemphasized in the most popular evolutionary theologies. However, the sense of increased agency available in the systems could be grafted onto the optimistic sentiments of the late nineteenth and early twentieth centuries.
2.2. Helena Blavatsky and the Development of the Theosophical Root Race System
2.3. Frederic W. H. Myers and Therapeutic Salvation
3. Applying Conceptual Metaphor Theory and Blending Theory to Evolutionary Theologies
3.1. Embodied Minds and Conceptual Integration
3.2. Complex Metaphors at Work in Evolutionary Theologies
3.3. Blending Theory
3.4. Types of Networks
3.5. Vital Relations in Blending
4. Analysis: What Survived? Comparing Evolutionary Theologies from the 19th to the 21st Century
4.1. The Aquarian Frontier and the Twentieth Century
4.2. Network Analysis 1: Progressive Soul Evolution
4.3. Network Analysis 2: Salvation Is Evolution
4.4. Network Analysis 3: Evolution Is Therapy
5. Conclusions
Funding
Data Availability Statement
Conflicts of Interest
1 | Esotericism is a contested term, particularly its relationship to the “West.” It often refers to sacred or hidden teachings on human transformation into divinity or acquisition of divine powers (see Hanegraaff 1998; Strube 2021; Von Stuckrad 2010). |
2 | See, for example, Darwin 2006a, p. 588; 2006b, p. 1247. |
3 | Cited in Lavoie, The Theosophical Society: The History of a Spiritualist Movement, p. 135. Note that Blavatsky is a controversial figure, and the subject of many biographies as well as scholarly works. As I have demonstrate, the best-known recent popular book about her, Madame Blavatsky’s Baboon (Washington 1993), inaccurately presents her attitude towards science (Prophet 2018a, forthcoming). A basic academic treatment of her life and work can be found in Goodrick-Clarke (2004, 2010). |
4 | Jeffrey Lavoie has argued that Theosophy was, at least in its early years, a spiritualist movement, given that it was concerned with the phenomena of mediumship, and many of its earliest members were spiritualists (Lavoie 2012). However, Theosophists also incorporated what became known as occult ideas, including Hermeticism and magic. Joscelyn Godwin explores its multitude of influences (Godwin 1994). Blavatsky also issued polemics against spiritualism and, after the 1870s, the Theosophical Society became a global movement and spiritualists were no longer its primary audience. This dynamic is explored in (Chajes 2019). |
5 | Blavatsky uses various terms to describe the individual, including monad, soul, and spirit. She eventually settles on a seven-part human, using Sanskrit terms. This terminology is beyond the scope of this article. For more, see (Chajes 2019; Goodrick-Clarke 2010). |
6 | For other academic treatments of his evolutionary system, see also (Hamilton 2009, pp. 193–98; Kripal 2010, pp. 36–91; 2007). Kripal describes the import of Myers’s work at the borderland between science and religion, particularly as it relates to the paranormal, literary creativity, and Platonic eroticism. |
7 | Myers, Frederic W.H. cited in (Kripal 2010, p. 87) Emphasis in original. |
8 | This list is distilled from an address given by Myers in 1899, called “Provisional Sketch of a Religious Synthesis” (Myers 1909). |
9 | See Fauconnier and Turner 2002, pp. 345–46 for a summary of constitutive and governing principles. |
10 | Although Blavatsky was critical of spiritualism, her earliest writings were directed towards the movement. |
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During evolutionary history, humans were endowed with mind by divine beings like Hermetic Creator gods. |
Humans are destined to incarnate in seven types of bodies, or “races,” over millions of years, ranging from the ethereal to the material and back to ethereal. |
Individuals “evolve” through personal effort as well as the cyclic force of the root races, which propel groups of souls through a system of progressive reincarnation. |
People are assisted in their “evolution” by adepts and advanced former humans called “masters,” who guide people to develop their own special talents and powers. |
In the past, humans possessed heightened senses (such as telepathy) that are today apparent in animals and “advanced” humans. |
Future humans will once again have heightened senses and talents resembling those of adepts and masters. |
Humans developed from animals but may have received unique mental potential from higher intelligences, possibly formerly human souls. |
Human evolution occurs both through natural selection and “self-development” through the recovery of past animal talents and latent potential. |
The phenomena of mesmerism and hypnosis show the way to future human evolution as well as healing. |
Each person has a “subliminal self” with therapeutic and evolutive capacity. |
Humans have a duty to pursue psychic development along with healing, the arts, and philosophy. |
Humans who display genius or psychic powers are templates for all. |
Moral rectitude is important for salvation, but asceticism is not required, rather a pursuit of joy and ecstasy. |
The subliminal self merges into a larger Self or “World Soul” after death. |
Soul and ego survive death and continue to “evolve” in knowledge and power. |
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Prophet, E. From Salvation to Evolution to Therapy: Metaphors, Conceptual Blending and New Theologies. Religions 2025, 16, 1001. https://doi.org/10.3390/rel16081001
Prophet E. From Salvation to Evolution to Therapy: Metaphors, Conceptual Blending and New Theologies. Religions. 2025; 16(8):1001. https://doi.org/10.3390/rel16081001
Chicago/Turabian StyleProphet, Erin. 2025. "From Salvation to Evolution to Therapy: Metaphors, Conceptual Blending and New Theologies" Religions 16, no. 8: 1001. https://doi.org/10.3390/rel16081001
APA StyleProphet, E. (2025). From Salvation to Evolution to Therapy: Metaphors, Conceptual Blending and New Theologies. Religions, 16(8), 1001. https://doi.org/10.3390/rel16081001