Our long evolutionary journey out of inorganic matter poses many challenging questions for us to ponder – both scientifically and philosophically.
The book can be positioned within the realm of the emerging discipline of Big History (https://www.bighistoryproject.com).
Big History uses an interdisciplinary approach, emphasising long-term trends and processes rather than history-making individuals or events. It examines long time frames based on combining numerous disciplines from both the sciences and the humanities, exploring human existence in the context of this bigger picture. Big History focuses on our universe, placing human history in the much wider context of our universe’s own history. Chapter One of this book explores the phenomenon of evolution, from matter to mind, since the Big Bang, which was the cosmic event that marked the origin of our universe almost 14 billion years ago. We also discuss how an understanding of the evolution of life and consciousness on Earth may be relevant to the theory and practice of psychotherapy today, especially in the current Zeitgeist of a growing confidence in genetics, biochemistry, neuroscience and, by implication, in evolutionary psychology.
In the context of physical evolution, Charles Darwin’s and Alfred Russel Wallace’s views on natural selection are expounded and compared. It is suggested that Darwinian Theory, though revolutionary, can only offer a partial explanation of human behaviour, consciousness and thus of psychopathology. Darwin largely viewed evolution from a biological perspective, whilst his contemporary Wallace was prepared to consider both the influence of ‘the unseen universe of Spirit’ and the teleological perspective: namely, the proposition that the evolving universe itself has intrinsic direction, logic and meaning. Issues other than distal aetiological (i.e., bio-evolutionary) factors, namely existential, systemic and teleological considerations, as well as the phenomenon of consciousness, can helpfully inform our theorising.
We begin by addressing intentionality and our quest for understanding and meaning. We place this investigation in both space and time, that is, in both a contemporary and evolutionary context. Thus we go on to compare proximate (or lifetime developmental) factors with distal (or evolutionary) factors. This sets the stage for addressing psychopathology and the mind/matter debate in an evolutionary context, in which the issue of causality is central. In other words, does matter produce mind, or is it the other way around – namely does mind shape matter? Is there an interactive, dialectical relationship between mind and matter that we can discern? Do both emerge simultaneously
Are genes really “selfish” as Richard Dawkins provocatively claimed, or is this a simplistic and reductionist assertion? The evolution of life and consciousness is explored in the context of our universe itself evolving. The role of the natural laws of physics and chemistry, as well as the existence of biological and mathematical patterns in evolution, are considered. The problem of entropy is raised – why did life emerge and evolve into ever more complex forms, when the Second Law of Thermodynamics postulates that our universe as a whole, and as a closed system, should be winding down rather than increasing in complexity?
Possible limits to Darwinian Theory and to the role of random mutations are discussed. Then the vexed question of “cause and effect” in relation to mind and matter is addressed. Both simple (linear causality) and complex (systemic causality) are discussed in terms of implications for evolution itself. This ultimately has a bearing on psychotherapy practice, as the perceived causal relationship between body and mind is central to various theoretical underpinnings of psychotherapy – such as propounded in cognitive-behavioural therapy, constructivism, systemic therapy and psychoanalysis.
It is postulated that one cannot readily conceive of evolution in purely material terms. Consciousness, with all its cultural manifestations, would appear to be the zenith of evolutionary development, with Homo sapiens currently at the crest of the great evolutionary wave. Wallace appears to have grasped this more fully than Darwin did. Moreover, Darwin’s model of evolution was primarily aetiological, examining cause and effect, whereas Wallace included a teleological perspective: he was interested in underlying meanings, causes and direction. Such a perspective is more compatible with evolution having purpose, significance and consequence. It is argued that the quest for meaning, in endeavouring to make sense of our experiences and those of others, is central to the practice of in-depth psychotherapy.
Chapter One sets the evolutionary backdrop for the rest of this book. In Chapters Two, Three and Four we go on to explore consciousness and awareness in more depth from developmental, namely from constructivist, psychodynamic, mindfulness and symbolisation perspectives. This is done with reference to meditation, psychotherapy and evolutionary theory, where relevant. It is contended that what really matters is mind – with its capacity for reflection and symbolisation – in all its manifestations! Overall the spirit of this book is one of Socratic questioning and large-scale systemic thinking, rather than arriving at any dogmatic or absolutistic certainties – be they religious, quasi-scientific or reductionistic.