A Stream of Prophets – Socrates, Plato and Aristotle



Born in Athens, Greece, in 469 BC, Socrates would live his whole life there, dying in 339 BC. His parent’s names were Sophroniscus and Phaenarete. He married a woman named Xanthippe at a young age and would take part in three military campaigns: Potidaea (432-29 BC.), Delium (424 BC.) and Amphipolis (422 BC.), where he distinguished himself for bravery, remarkable endurance, and indifference to fatigue, climate and alcohol.

He did not participate in politics but instead felt guided by his “inner voice” which led him to the study of philosophy and to the examination of moral attitudes and assumptions with his fellow citizens, notable politicians, poets and gurus of that time. He once called himself simply the midwife for the opinion of others.

Socrates, as well as other Greek philosophers, lived in a time of continuous warfare, paranoia and tyranny. Though the city-states of Greece began to embrace democracy, every aspect of one’s life was believed to have been controlled by dozens of different gods.

Leading up to Socrates time, Athens and Sparta had joined forces in 479 BC, to bring an end to the Persian Wars and over the next 50 years Athens grew the stronger. But after the Peloponnesian War, which ended in 404 BC, Sparta emerged as the foremost power in Greece. Sparta reigned supreme until 371 BC when they were destroyed by the army of the Greek city-state, Thebes, led by Epaminondas. King Phillip II (359-336 BC) defeated the alliance of Athens and Thebes in 338 BC.  The whole of Greece was then under Macedonian rule. King Phillip’s son, Alexander the Great (336-323 BC) invaded Persia with campaigns that spread Greek culture and philosophies to Egypt, Afghanistan, India, and the Persian Gulf.

Although Socrates himself never wrote anything down, founded no schools and had no disciples per se, he would become one of the great figures in ancient philosophy. He may not have written down his ideas, but did develop them through dialogues and discussions in Athens streets. He argued that one must pursue the truth through rational enquiry. But as Plato and Aristotle after him, the pupils were mostly young aristocratic men. Their discussions, lessons and teachings would forever change the Western world’s beliefs.

Socrates is responsible for the shift of philosophical interest from speculations about the natural world and cosmology, to ethics and conceptual analysis. This shift away from the religious view that society expressed God’s will, to where people began to see society as the product of natural forces, would accumulate over the years and by the end of the Medieval era in Europe, seventeen hundred years later, would evolve into positivism, the path of understanding based on science. What is known about Socrates came from three very different sources. Aristophanes a playwright, Xenophon, a soldier and by far his most brilliant associate and pupil, and who was the best and main source, Plato.

Socrates’ discussions and the arguments he used became the “Socratic method”, which was to ask for definitions of familiar concepts such as justice, courage, and piety and to elicit contradictions in the responses of those of whom he discussed these issues and thus demonstrate their ignorance, which he agreed that he too shared. He taught that man should always feel the need for a deeper and more honest analysis of their everyday lives.

Rather than upholding a status quo and accepting the development of immorality within his region, Socrates worked to undermine the collective notion of “might makes right”, so common to Greece and elsewhere during this time. In solving a problem, the particulars would be broken down into a series of questions. Finding the answers would gradually give you what you were seeking.

Socrates often admitted his wisdom was limited to the awareness of his own ignorance. Socrates believed wrongdoing was a consequence of ignorance and those who did wrong knew no better. He believed the best way for people to live was to focus on self-development rather than the pursuit of material wealth. He always invited others to try to concentrate more on friendships and a sense of true community, for Socrates felt this was the best way for people to grow together as a populace. Perhaps the most interesting aspect of this is Socrates’ reliance on his inner voice, which the Greeks called his “daemonic sign” and that he would know only when he was about to make a mistake. It was this sign that prevented Socrates from entering into politics. In Plato’s dialogue, “Phaedrus”, we are told Socrates considered this inner voice to be a form of “divine madness”, the sort of insanity that is a gift from the gods and gives us poetry, mysticism, love, and even philosophy itself. He believed this internal guide’s good opinion was worth having and should be heeded, and that the conscience is what makes us behave when nobody is looking.

Another curious trait of Socrates was that he absolutely refused to say anything that he was not morally sure about. In conversations he would often suddenly stop talking half way through a sentence. He also brought up the idea that knowledge might just be a matter of recollection and not of learning, observation or study.

The two most important points of his teachings were firstly that conscience is innate, and that our inner sense of what is right or wrong, good or evil originates from our intellect, our mind, rather than through experience and is inherent in our essential character. It lies within our soul. Secondly, the opinions, principles and beliefs of the faithful can easily be out pointed and satirized by those who at the onset will take their preaching at face value.

Despite claiming death defying loyalty to his city, Socrates’ pursuit of virtue and his strict adherence to truth clashed with the current course of Athenian politics and society. The city officials did not agree with him teaching the youth and aristocratic young men of Athens, his “troublesome speculations,” and discussing theology and philosophy. This unpopular activity contributed greatly to demands for his conviction for crimes against the state.

In many ways, Socrates’ beliefs were a paradox. He had no dogma and believed in the soul’s immortality, yet at the same time accepted the possibility that death may bring the annihilation of the consciousness. And although he bestowed and admitted ignorance, he also taught wisdom and cared for the soul. He would argue relentlessly. Someone would assert their position and Socrates would refute it; forever questioning.

Though much progress was made in the conquest for knowledge, including the physical and human challenges of man, in Athens, during these days of the first democracy, the situation began to turn and sour with the military overthrow of Athens in 404 BC.

Socrates’ position as a social and moral prophet began to offend the courts. Eventually he was charged for “godlessness”. The court considered him to be unsound because of his advocacy of free thought and unrestricted inquiry, and for his refusal to give assent to any dogma. If he affirmed the charges, the judges told him he would face lesser charges. But Socrates knew his life to be forfeit so he replied that death did not scare him. If death was either perpetual rest or the chance at immortality or to finally be in communion with the people that had gone before, he was fine with that. This insulted and angered the judges, as Socrates had somehow used their own beliefs against them. They quickly condemned Socrates to death, for “spreading unwholesome scepticism, impiety and corrupting the youth.” Found guilty, he turned down an opportunity to be smuggled out and escape, and at seventy years of age he was sentenced to die by drinking hemlock. The trial of Socrates and his judicial murder would be seen by many as representing the greatest moral defeat which the restored Athenian democracy inflicted upon itself. Much like biting off one’s nose and thinking you are saving your face.


Plato was one of the most important philosophers and mathematicians of all time. He was born in Athens, Greece, in 428 BC and would die peacefully in his sleep 80 years later, in 348 BC. His father was Ariston and mother Perictione. As a boy he was praised for his quickness of mind and modesty, with his youth a mix of hard work and love of study. Plato was instructed in grammar, music, wrestling and gymnastics, by the most distinguished teachers of his time. He also attended courses in philosophy, and before meeting Socrates, he became acquainted with Cratylus (a disciple of Heraclitus, a prominent pre-Socratic Greek philosopher) and the Heraclitean doctrines, which surmised that all objects are in harmony between two units of energy, an ebbing and flowing, which Plato did not agree with.

Plato was a pupil and associate of Socrates and would one day be the teacher of Aristotle. Any political aspirations he may have had withered when his friend and mentor Socrates was condemned to death in 339 BC. Plato recorded many of Socrates teachings and philosophies in three dialogues; the Apology, the Crito, and the Phaedo.

After Socrates’ execution, Plato and other philosophers, including Euclides, took temporary refuge at Megara. From there, Plato travelled widely in Greece, Egypt and the Greek cities in southern Italy and Sicily. He returned to Athens in 387 BC and founded the Academy at Athens, the first of, soon to be, many philosophical schools. It was here that Aristotle would later study and which would become a famous centre for philosophical, mathematical, and scientific research. Plato would preside over the Academy for the rest of his life.

Thirty-five dialogues and thirteen letters have traditionally been ascribed to Plato, and what became most prominent in the middle dialogues was the idea that knowledge is recollection, the immortality of the soul. Specific doctrines about justice, truth, and beauty immerged in his Theory of Forms, which refers to his belief that the material world, as it seems to us, is not the real world, but only a shadow of the real world. Ideas about the differences in the material world, the particular objects of perception, opinion, belief and the timeless, unchanging world of universals are the realities of the world and should be the true objects of knowledge. The debated theories of universals lie within the realm of metaphysics and are the characteristics and qualities that particular things have in common. The three different types of universals are; the types or kinds of a thing, the shared properties of certain things and the relationships of each particular thing. As to the belief of a divine, universal God, Plato opined that a universe abandoned by God would feel like the disorderly motion of a boat upon the sea.

Also included in Plato’s middle dialogues, through the words of Socrates, were his ideas of a political utopia ruled by philosopher kings, a visionary state with societies having a tripartite class structure which corresponded to the appetite, spirit, and reason. He saw it as the structure of the individual soul. Each part of society stood for different parts of the body, symbolizing the castes of society; the Productive, the abdomen, represented the Workers – labourers, carpenters, plumbers, masons, merchants, farmers, ranchers, etc. This corresponded to the “appetite” of the soul.

The Protective, the chest, represented the Warriors or Guardians; individuals who were adventurous, strong and brave, especially those in the army. This corresponded to the “spirit” of the soul. The Governing, the head, represented the rulers or philosopher kings; those who were intelligent, rational, self-controlled, in love with wisdom and who were well suited to making decisions for the community. The Governing corresponded to the “reason” part of the soul but whose numbers were very few. Plato used this model to conclude that the principles of Athenian democracy, as it existed in his day, should be rejected, as only a few were seen as fit to rule. Instead of rhetoric and persuasion, Plato believed reason and wisdom should govern. As he put it:

“Until philosophers rule as kings or those who are now called kings and leading men genuinely and adequately philosophise, that is, until political power and philosophy entirely coincide, while the many natures who at present pursue either one exclusively are forcibly prevented from doing so, cities will have no rest from evils,… nor, I think, will the human race.”

Plato described these “philosopher kings” as “those who love the sight of truth” and supported his idea with the analogy of a captain and his ship or a doctor and his medicine, because both sailing and healing are not things that everyone is qualified to practice by nature. He believed that the Republic (Athens) needed to address how the educational system should be set up within the Republic, and how it should be structured in order for it to produce these philosopher kings. The philosophic soul, according to Socrates had reason and will and desired unity for virtuous harmony. A philosopher king needed a moderate love for wisdom and the courage to act accordingly; for wisdom is knowledge of the good of humanity and the right relations between which all exists. Interestingly, Plato’s “philosopher kings” were seen as living communally, sharing everything and owning nothing.

Concerning states and rulers, Plato had many interesting arguments. For instance he asks which is better ‑ a bad democracy or a country reigned by a tyrant? He argued that it would be better to be ruled by a tyrant, as there would be only one person committing bad deeds, than exist within a bad democracy, where all the people would be responsible for such actions. According to Plato, a state which is made up of different kinds of souls would progressively decline from an aristocracy (ruled by the best) to a timocracy (rule by the honourable), then to an oligarchy (rule by the few), then into a democracy (rule by the people), and finally to tyranny (rule by one despotic person), and then start all over again.

Plato’s influence was especially strong in mathematics and the sciences. For instance, he helped to distinguish the difference between pure and applied mathematics by widening the gap between arithmetic, now known as number theory and logistics.

As a whole, Plato’s philosophy has had an incalculable influence on every period in subsequent history and tradition, and alongside his greatest pupil, Aristotle, he affected thought and belief through the Hellenistic period, the Middle Ages and the Renaissance. Plato died in his sleep at the age of 80, after spending a lifetime asking what lay beyond the deity-ruled world he lived in, and seeking the possible realities within the spiritually of man.


 Plato (left) and Aristotle


A Greek Philosopher and scientist who lived from 384 to 322 BC, Aristotle is known as one of most important and influential figures in the history of Western thought. Born at Stagira, a Greek colony on the peninsula of Chalcidice, Aristotle was a son to a court physician to the third king of Macedon, father of Phillip II and grandfather to Alexander the Great. After his father died, Aristotle was moved to Atarneus, in present day Turkey, where he was taken care of and schooled by a relative, Proxenus.

In 367 BC he moved to Athens, where he became a student and eventually became a teacher at Plato’s Academy. Here he stayed for 20 years until Plato’s death in 347, after which he began a 12 year journey that took him to Asia Minor, including Atarneus, where he would marry a friend’s niece, Pythias.

In 342 BC he was appointed by Phillip of Macedon, to act as a tutor to his son Alexander. For seven years Aristotle taught the thirteen year old Alexander all the disciplines, from mathematics to philosophy. When Alexander went on to become known as Alexander the Great, Aristotle returned to Athens. It was now 335 and near the temple of the Greek god, Apollo Lyceius, Aristotle opened a school for the children of the elite, which he called the Lyceum. There he would teach for twelve years.

His students and followers would become known as the “peripatetic”, from the Greek word for the columns of Greek architecture fronting the school and because whenever Aristotle would teach a class he had a restless habit of pacing back and forth and up and down, which a similar Greek word means “walking all about”.

When Alexander the Great died in 323 BC there was a strong anti-Macedonian reaction in Athens and Aristotle was accused of lacking reverence to the gods. Not wanting to end up like Socrates before him, he moved to the Greek island of Euboea and within a year died of natural causes at the age of 62.

His writings represented an enormous encyclopaedic output covering every field of knowledge; including logic, rhetoric, and psychology. His thinking and studies covered man and his environment as they existed, rather than what they were thought to be.

Aristotle’s terminology, “natural philosophy”, was a branch of philosophy which examined the phenomena of the natural world, and included fields that would be regarded today as physics, biology and other natural sciences. For Aristotle, “all science is either, practical, poetical or theoretical.” By practical science, he meant ethics and politics; by poetical science, he meant the study of poetry and the other fine arts; by theoretical science, he meant physics, mathematics and metaphysics. Most of Aristotle’s life was devoted to the study of the objects of natural science. Aristotle’s metaphysics contains observations on the nature of numbers but he made no original contributions to mathematics. He performed original research in the natural sciences including biology, botany, zoology, physics, astronomy, chemistry, meteorology, and several other sciences.

Everyone during this period believed the world to be flat, except for Aristotle, who came to the conclusion, by simply looking up during an eclipse and seeing that as the earth’s shadow began to appear on the moon, that the shadow of the earth was curved and since a sphere is the only shape that casts a circular shadow from any angle, Aristotle argued, the earth must be a sphere. One hundred years later, followers of Aristotle, began to calculate the earth’s size, with one of them, Eratosthenes, calculating the circumference of the earth to be about 42,000 km or 26,000 miles. Todays accepted circumference is 40,075 km or 24,901 miles.

In the study of physics, he defined the five elements: as fire- hot and dry; earth- cold and dry; air- hot and wet; water- cold and wet; and Aether- the divine substance that made up the stars and planets. Each of the four earthly elements had its natural place; the earth was at the centre of the universe, with water, air and fire lying in their respective places beyond that which was believed to be the center. With disharmony in the natural order of the elements there was a self-righting shift- requiring no external cause. This shift saw bodies sink in water, air bubbles rise, rains fall and flames rise in air. The heavenly element Aether had a perpetual circular motion.

Aristotle believed spontaneity and chance related to causes from effects different from other types of cause. That chance is of accidental things and creates things that are spontaneous. But spontaneous does not come from chance. Aristotle’s conception of “chance” is related to “coincidence”. If one’s intent is to go out to do something expecting a certain result but another result takes its place, it is by chance, and is rare. It was an incredible concept for that time; that when things that continuingly keep happening, with the same result each time, it is not by chance.

Another and more specific kind of chance, which Aristotle called “luck”, can only be applied to humans, as it lies within the sphere of moral actions. According to Aristotle, luck could only involve choice, and as only humans are capable of deliberation and choice, his theory was; for what is not capable of action, cannot do anything by chance.

Further to causes and effects, Aristotle theorized there to be four main reasons for anything happening. The four causes were; material cause- the material that something is made of; formal cause- its form; efficient cause- what sets something in motion, and final cause- the purpose for which anything exists, including everything that gives purpose to human behaviour.

As to the human psyche, Aristotle thought every human has three souls. The vegetative soul is shared by all living things, the sensitive soul we share with all animals, while the rational soul is only inherent in humans.

His work as one of the earliest natural historians, has survived in some detail, and reflects on his research in his books, History of Animals, Generation of Animals, and Parts of Animals. These observations and interpretations placed the rational soul in the heart, rather than the brain.

Aristotle taught that the virtue of an entity is related to its role and purpose in life. An eye is only a good eye in so much as it can see, as the proper function of an eye is sight. As Aristotle reasoned that a human must have a function, possessed by no other animal, he concluded that this function was the activity of the soul. He identified the highest level of the soul as Eudaimonia, the contentment and happiness felt living a good life. To achieve this, one must live a balanced life and avoid excess. Aristotle believed that to have balance, one must exist between the two vices- excess and deficiency. To follow this middle path one needed ethics. With ethics based on, virtue informed on reason, which he called the Golden Mean. He felt them to be the highest good in which humans could attain, with reason being a human’s prime faculty. Aristotle also believed politics should be a branch of ethics.

Aristotle considered epic poetry, tragedy, comedy, unrestrained poetry and music to be imitative, each different based on appearance, form, and manner. He felt music imitates rhythm and harmony, whereas dance imitates rhythm alone, and poetry uses language. These forms also differ in their object of imitation. Comedy, for instance, is most often a dramatic imitation of humans in trouble somehow, while tragedy usually emulates great people. They also differ in their manner of imitation ‑ through narrative or character; through change or not, and through drama or no drama.

Twenty-three hundred years after his death, Aristotle remains one of the most influential people who ever lived. He invented classical logic, pioneered the study of zoology, and left every future scientist and philosopher in his debt through his contributions to the Scientific Method, which stressed that the approach to scientific investigation must be through direct observations and that theory must follow from fact.

Similar to the other Greek thinkers, Plato and Socrates, both the seat of government and the priests did not agree with Aristotle’s teachings and for years attempted to oppress him. But he saw the end game and thus, in his final year Aristotle headed for the island of Euboea, taking refuge in the town of Calcis.

In the 1st century BC, Andronicus of Rhodes edited the bulk of Aristotle’s unpublished material, including lecture notes and student’s textbooks and published Aristotle’s far ranging original systemized and sophisticated work. These works had an enormous influence on medieval philosophy, Islamic philosophy and the whole Western intellectual and scientific tradition, and most specifically on humanity’s consciousness. The philosophies and studies of the great Aristotle, Plato and Socrates make them true prophets of humanity and nature, with each one simply asking how and why.




Socrates – “Image Editor”


Plato/Aristotle – Ben Crowe



“The School of Athens” or “Scuola di Atene” is a painting by the Italian High Renaissance artist Raphael Sanzio and painted between 1510 and 1511, in Vatican City, Apostolic Palace. More than 1800 years after their deaths, Plato (left) is holding the “Timaeus” (Leonardo da Vinci) and Aristotle holding the “Ethics”.




A Stream of Prophets (2009) Prologue

“If people bring so much courage to this world, the world has to kill them to break them. So of course, it kills them. It kills the very good and the very gentle and the very brave impartially. If you are none of these, you can be sure that they will kill you too, but there will be no special hurry.”       Ernest Hemingway,   “A Farewell to Arms.


The central message of many of the great teachers of wisdom that have come along, as well as the multitudes we do not know about, and yet who have entered each of our lives at some point in time, is that they all stressed a spiritual awakening, and the need to rise above materialism, fear, inequality, and/or persecution. They appear to help us rid ourselves of the physical substances we identify with such as the essential natures of who we are which only keeps the ego, the collective madness of our species, in place and imprisons each of us separately within our own conditioned personalities and the voices in our heads.

In many cases these teachers are simple, humble heroes, courageously facing off against the forces of greed, fear and the lust for power. Forces that are forever being pushed along by humanity’s ego and which have a thirst made never to be satisfied. Its infection comes by way of warfare and violence, and its presence has tainted nations, religions, beliefs, and personal relationships. This gap between the way human behaviour is and the way it ought to behave, is from where many philosophers speak and teach. They realize that empathic consciousness overcomes this gap; for there is no dividing line between what one is and what one should be, for they are one in the same.

The earliest of prophets taught about the need for enlightenment, salvation, and awakening. They were talking about transformation. They spoke of sin, suffering and delusion and they also shared the insight of a transformation of the nature of the human condition and of what lies within our consciousness. Trying to become a better human being is a great idea, but unless there is a change of consciousness it is yet another form of self enhancement, the desire for a better self image. One cannot become good by trying to be good. One must find the good that is already within us, and allow it to emerge. But to emerge, there has to be a change in our state of consciousness.

In most cases, the message that the prophets were trying to get across arose from their concern for their people, and their collective sense of existence. What they are trying to communicate often times goes against the grain of the framework that our sense of existence is based on, our world-view. Strangely enough many of us don’t really acknowledge a world view, but most prophets had a very good understanding of this. The world-view is what was created by individuals who ran and continue to run societies and are basically behaviour control methods. They include laws, patriotism, religion, propaganda and nationalism and operate nationally, at the community level and the unconscious level. The princes of capitalism don’t like people walking around preaching spirituality and world peace, let alone inner peace.

For many of the prophets, after they had been ridiculed, reviled, spat on, stoned, beaten, imprisoned, or killed, their messages would often be misinterpreted, distorted, and misunderstood by the disciples that followed them. Other men took the teachings and organized them into books; and the belief of a religion came to be. Soon there was no more need to seek enlightenment, but instead, in the belief of one god, and to serve and worship him on the basis of guilt.

And that was one of the main problems with the teachings of many of the prophets, especially before the 16th century. Nearly all religions had stubbornly resisted any attempt to translate their sacred texts into languages everybody could understand. It became more important to believe, but not think.

Over the years many things were added and edited that had nothing to do with the prophet’s original intentions and lessons. Incredible publicity campaigns grew up after them, spreading the word. With the best scribes and much influence from the literate elite of society who attained much wealth along the way, the original teachings of many of the prophets, and the changes they brought about, created cultures. Culture became the beliefs, values, behaviour, and material objects that constitute many peoples’ way of life. Our culture and where we live, not only shapes what we do, it also forms our personalities. The religions that formed from these original teachings became divisive and not unifying at all, because they brought more violence, hatred and racism and a greater lack of tolerance for other people and other religions. They became ideologies, belief systems that people could identify with and use to enhance their false sense of self. They who believed were right while all others were wrong. Others were either nonbelievers or wrong believers and could be killed because of it. Convert and repent or die. If you did not think as they did, you were considered evil. As religions grew it soon became all about conflict between the dominant and disadvantaged, the rich and poor, the black and white, Aboriginal and Anglo-Saxon, Westerner and Asian, Christian and Muslim and on and on and on.

Far too many people do not realize the differences between spirituality and religion. Having a set of thoughts regarded as the absolute truth, dictated by a belief system, does not make you spiritual. The more one tries to make these fabricated beliefs a part of their thoughts and identity, the more one moves away from the spirituality within themselves. That is why the original teachings of many prophets, such as the need for mankind to transform consciousness, have arisen again, but this time outside the structures of most organized religions. Though structures are still needed in modern societies because of the size of our population and the fact that our species is flawed, in that we are a menace to ourselves because we continue to fall into disasters caused by our passions. Thus man-made systems have to be created and put into place to keep our desires in check and on an even keel.

Many of the prophets were spiritually enlightened individuals who liberated themselves from attachments that led to selfish desires. They were people who preoccupied themselves with thoughts, feelings, and aspirations for their fellow human beings. True prophets believe in the value of human life, any human life. Both preaching and open dialogue are used. And more often than not, the messages indicate that there is always a reason for what happens in our lives. It may not be the most obvious reason, but if you look hard enough you will find it, as nothing really happens by chance. The proof lies in the universe itself, which has proven time and time again, and against all odds, that it is a very meaningful place indeed.

Appropriately enough, the journey to enlightenment, bears many comparisons to the composition of the classical heroes’ tale. Though a few prophets do reach the final stage of enlightenment, the reality is, it is very rare. The majority of prophets are simply, mere mortals, who have flaws just like everyone else; ambitions and regrets, wives, sons and daughters. But something inside them would arise, and above all they held dear, even their own personal safety, they felt compelled to throw themselves onto the tears in the fabric of our existence. To stand up and say what was needed to be said. And if they were righteous and true in their stance and point of view, many would come to support them, and to revile them.

Reaching enlightenment is where one feels to be a part of the realization of spirit, of the energy that exists in the global human community. The enlightened do not necessarily believe in a god, but they seem to carry a grace that makes them more aware and complete than other fellow humans. They do not think of themselves as perfect, rather they think of all humans and nature, and hold dear the aspect of each.

The enlightened are able to get along with anybody, and are able to have dialogue with all people, no matter their stage of spirituality or faith-based tradition. They live each moment as it happens. The problems the enlightened and many prophets have, as mentioned earlier, are the structures that make up our societies, the world-view that has been constructed by despotism and religions. These structures are what we sustain ourselves with for personal and corporate survival and which are significant, to our existence. Structures of institutions, habits, culture, and tradition, are the things that people cherish, and which brings about social cohesion, religious faith and national pride. But if these values disappear and we no longer have our distractions and allegiances of the ego, then the majority of the populations of most countries would then clearly see their exploitation and with the curtain drawn back would see the flagrant, harsh, and unadorned reality of the differences between the corporate elite and the worker. It is why many who reach enlightenment are murdered at the hands of those who they had hoped to change.

According to Ken Wilber’s “Integral Spirituality,” there are six stages of spiritual evolvement. The first stage on the road to enlightenment begins when we reach about the age of seven years. Before and after birth we make no distinctions at all about anything. By seven, our thoughts are made up by what we’ve learned from our parents, the surroundings of our childhood and interactions with other children. As for spirituality, our thoughts are made up of unconscious and mostly religious fantasy. The next stage is when we begin to hold certain aspects of these myths as literal and absolute truths. We also start believing in miracles. The third stage is when we move beyond our family’s faith and start accepting the judgments of others, such as teachers, the media, and priests. This is when we first start developing a loyalty to a certain ideology, group or lifestyle, whether it is religious, the military, artistic, sport, economic, or political.

The fourth stage is where self, our inner being, comes into contact with the ego. Spirituality suddenly becomes more of an individual struggle. One becomes more reflective, concerned about achieving their full potential through creativity, independence, and a grasp of the real world, and to take more responsibility for their beliefs. It is the time one starts asking if there is anything beyond this deity-ruled world. Much of what they seek is hidden behind words and language. It becomes a time when one stops ignoring those little voices in our head that are forever questioning orthodoxy and when one will begin to seriously examine other religions and belief systems and many times coming to the realization that some of one’s personal convictions are very relative to them. Many organized religions fearfully believe that this stage is the “mortal sin” of humans in thinking of self and not ego controlled thoughts. To seek knowledge and to ask questions, to be more confident or to use reason have all been deemed “evil thoughts” by many of the faithful. The most important characteristic of this stage is when we realize that each one of us has a choice in how we live our lives. Allowing the masses to know they have a choice is what most scares the few at the top.

The fifth stage is integration. It is when we recognize our weaknesses and can see truth over contradictory and absurd beliefs. We no longer take literally the stories of spiritual and cultural traditions, but instead seek the truth which is deep within each one of us. We study all the philosophers and scriptures, using their symbolism to bridge the gap between rational and intuitive. Both sides of our brain working together allows us to seek that which is not directly visible in the material world.

The final stage is enlightenment and being aware of each moment of each day. It has nothing to do with what you do with your body or mind; it has to do with what you do with your soul. One does not need classes, religious ritual, or seminars to find out who they are. Love without exception, without requirement, and without wanting or needing anything in return. One achieves enlightenment when their life possesses happiness, peace, and wisdom, and they share these with others. They see that life is no longer just about them, but instead is about everyone else that their spirit touches. It is this final stage of enlightenment that the earliest priests and rulers tried to hide from the masses.

After the first cities arose more than five thousand years ago, they had quickly begun expanding outwards. In conquering nearby lands for room to grow more food to feed and work their increasing populations, they rolled over other cultures and cities for their wealth, natural resources and people, who would become their slaves with generation after generation of warfare, enslavement and bloodshed, compounded regularly by drought, famine or flood. Every city-state was busily rushing around using humanity as fodder with each frantically trying to claim the biggest piece of the pie.

No doubt because of this Dynastic Age world-view, which lasted two thousand years, in about 800 BC, many cultures would come to similar solutions to the war and violence that plagued their respective societies. Before this time, the majority of the planet was ruled by their kings, pharaohs, priests, and hundreds of gods, with two prophets, Abraham and Moses standing out because they would be among the first to believe in only one god, were respected and feared leaders of their own distinct tribe and their stories would become written word.

But after 800 BC, what the German philosopher Karl Jaspers would call the Axial Age began and gradually ended about seven hundred years later. The Axial Age was an explosion of spiritual growth and influx of prophets all over the planet. It was like the world had decided to come up for air, and by taking a big breath, it brought out its consciousness. But then that is what a true prophet’s role in society is, promoting change, based on their messages and actions.

The similar solutions these respective societies would come to, was the development of four great religious traditions; Confucianism and Daoism in China, Hinduism and Buddhism in India, Monotheism, from which would arrive Judaism, and later on, Christianity and Islam and the philosophical rationalism in Greece.

By 800 BC the Hebrew tribes had conquered all of Palestine and Israel and finally laid claim to their promised land. At last there was a measure of peace. The scribes began writing and copying the books of the Torah, which would become known as the Old Testament and be written for only the Jewish people. The stories of Abraham, Moses, the history of the Hebrew tribes, and the belief in only one god, were finally being recorded and fine tuned, though all around them were tribes who believed in many gods. The preceding centuries had created much waste and injustice from mankind’s unending and brutal violence upon itself. And it would have an effect on the Hebrew, where, though their god was still the father, demanding, and threatening, and still existed outside of humanity, he would now become more of a personal god, more responsive and the sole creator of the universe.

At nearly the same time, the Greeks, Socrates, Plato, and Aristotle threw themselves into the roles of being prophets of humanity and nature, through the theory that reason provides the primary basis for knowledge rather than experience, authority, or spiritual revelation. They also brought about a new system hoping it would end the carnage of the past. It was a system where the exchange and discussion of ideas were allowed, a system that protected the right of each citizen to hold their own view and opinion, no matter their strength. This system, based on interaction, would become democracy.

In the East, Buddha, Confucius and Lao Tzi brought forth simplicity and inner and cultural peace by taking the concept of a god and accepting it as a force, but a force that could only be found through enlightenment. God became a consciousness one could be connected to on the inside, instead of a god one had to please by obeying his laws and rituals. It was a shift in awareness for the Chinese, an opening that brought their collective consciousness into harmony and security.

Oceans away, the Olmecs and Aztec would soon construct their pyramids and temples, and begin sacrificing the blood of their people to appease their own gods.

Many of the Axial Age prophets were not concerned with doctrine or the supernatural. The belief was in the behaviour of humanity. “What mattered was not what you believed, but how you behaved,” behaviour that was characterized by an emptying of the self, the abandonment of egotism and materialism, and having compassion for others. The focus was now about how one treated their fellow man, and the idea that there was nothing wrong with who or what you believed in, as long as those beliefs impelled you to act with consideration toward others, especially strangers. These were new ideas to many people of the Axial Age, especially the realization that one’s behaviour, rather than one’s belief, was what was important in both life and community.

The main principle these prophets gave was hope. They made changes that in practical terms, brought people out of an abyss. They taught that the quest for happiness and harmonious interaction between individuals and groups, involved some kind of spiritual journey, whose completion, though sometimes beyond the limits of human emotion and ordinary understanding, would bring fulfilment and remove the pain, tribulation, tragedy, worry, and confusion. A sense of purpose of why we are here began to develop. They also emphasised the importance of resolution, of being vigilant and aware of one’s path. And most importantly, when journeying to fulfilment, one should not look back.

The concepts of the Greeks, Asians, and the knowledge contained in Babylon, would have a profound effect on what would eventually become the Bible and later the Qur’an, as well as on the rest of the world. But unfortunately much of what was envisioned during the Axial Age would be pushed to the sidelines, hidden and banned with Christianity, and then Islam, arising after the Greeks and the Romans were no more. By 900 A.D., most Western cultures would revert back to adopting a religious view that society expressed God’s will. Christianity and Islam saw their societies and their worlds as the product of supernatural forces and lived their lives guided by selfish human nature and the worship of different versions of the same god. Social thought became focused on what society ought to be. And it would not be until 1500 A.D. that social thought would be based on the need to understand society as it existed. The changes in the spirituality of humanity during the Axial Age had profoundly affected people, and it had continued to run deeply until the 16Th century, where it once again arose from the mist, and sprouted the prophets, thinkers, and philosophers of the Scientific Revolution and humanity would develop a new world-view of heaven and earth. Then arrived the Age of Enlightenment in late 18Th century Europe, which would begin to shape the modern Western world.

The words of the prophets do overlap on many issues and what was and continues to be written of their teachings; identifies fundamental points of observances and rituals, and characterize ancient wisdom with contemporary language. They seem to share a common resource and spiritual heritage which allows its believers within a particular tradition, to identify, support, and commune with others, though not all of their new found knowledge went to the common people. In many cases, the theories and discussions and understandings were for the elite of society, who in most cases were the only ones who had the idle time to spend their days arguing points of philosophy and life, as well as being, in most cases, the only ones who could read.

The Greek philosophers, as well as men like Confucius taught only aristocratic men, sharing their wisdom with just a privileged few, mostly males of noble birth. Throughout much of human history, formal schooling was generally only available to the wealthy. Indeed, the Greek root of the word school, is leisure. Many of their beliefs and philosophies did eventually make it to the common man, but unfortunately not until hundreds of years later.

Many prophets were simply figureheads, patriarchs of beliefs that arose from their visions, meditations and reflections. Some scholars suggest that the visions and insights of the earliest prophets could very well have been a result of schizophrenia. And though some of the teachings of the prophets might very well have been based on haphazard fantasy, undeniably most are based on some sort of a sense of other levels of reality; forms of awareness that we in the modern West gave up in order to develop a more rational and more efficient way of thought.

Virtually all the brilliant thinkers of the ancient world were more interested in envisioning the “ideal” society rather than caring about the actual society around them. What they achieved worked its way down the chain eventually, but even then, only to the educated.

Other prophets dealt with issues, for social change, and brought forth values and norms for society. Values that would serve as guidelines for social living, and which would be culturally defined standards, such as desirability, goodness, and beauty, while beliefs would become specific statements on what the people held to be true and of what ought to exist in their lives. The norms of cultures are the rules and expectations by which a society guides the behaviour of its people. Values and norms do not describe actual human behaviour as much as prescribe how people of a society should act. The most important thing many prophets brought, besides hope, was change, because it is a fact, that new ideas create change in sociological thinking within a culture.

Since the first ancient civilizations, our lives have been framed by the social forces at work in our particular time and environment in which we happen to live in. Society is a complex system, and has always been characterized by inequality and conflict, which at times has created social change. However division in society has always been based on social inequality. Unequal distribution of wealth, income, education, power and prestige are all linked to the factors of race, ethnicity, gender, and age.

Typically, social structure benefits some while depriving others. But what often rises above these truths is the fact that shared values or social interdependence generates unity among members of society. And this is where most prophets have made their mark.

In religion, a prophet (or a prophetess) is a person who has encountered the supernatural or the divine, often one who serves as an intermediary with humanity, an agent of god. Though there are also prophets in music, science, philosophy, literature, and even in our daily lives, all of whom made a difference to our sense of existence, and who are not divine or supernatural in any way.  That is why authentic prophets by some are false prophets to others.

But ethical leadership is what the world desperately needs today. Our modern age came about after an age of enlightenment, while today it has become an age of entitlement. There is less gratitude and more attitude in today’s society because too many are living lives of flagrant consumption and yet at the same time acting so hard done by. Our attitude of not appreciating what we have, because of so much concern with what we want and can get is what is not allowing us to behave in a civilized manner anymore, to ourselves and to others.

This essay contains only a few of the untold numbers of prophets who have made a difference in their fellow human beings lives’, whether culturally, spiritually, scientifically, or behaviourally. It also includes prophets who preached a simple life apart from the materialistic world, and some who were prophets for justice, equality and peace, and strangely enough, most of the greatest prophets seem to always show up when their neighbours, people or culture, needs them most. Many of these prophets have also admitted, at least once in their lives, that when everything is said and done, “the most cherished thing we could do for each other, is to simply be a little kinder.” Or as the respected Jewish rabbi, Hillel, once answered a skeptic who had asked him to teach him the Torah, ” What is hateful to yourself do not do to another. This is the whole Torah, go and study it, the rest is commentary.”


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