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CHAPTER V

 

The Generation of the Soul

 

            THE Soul comes into being by means of polarisation. The rotatory motion already referred to

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as produced by Spirit within Substance endows every particle of matter, however infinitesimal or incorporeal, with a positive and a negative magnetic pole. When Substance has undergone differentiation to such an extent that a protoplasmic stage is reached, then in the molecules constituting an entity of that nature a focusing and sequence of poles takes place. This enables a current of magnetic energy to flow through the series, and results in a kindling of organic life, a living nucleus, the vital spark or Soul. Thus is born the individual Ego, who is not a mere multiple of the joint consciousnesses in a protoplasmic entity, but is their resultant essence, born as a sun is born out of nebulae, at once their unification and transcendence. “Spirit, therefore, is projected into the condition of matter in order that soul may be evolved thereby. Life is the elaboration of soul through the varied transformations of matter. Soul is the medium in which spirit is individuated, and in which it becomes concrete. So that by means of creation God the One becomes God the Many.” (1)

 

            Between the souls first enkindled as a simple entity in rudimentary organisms and the Soul finally elaborated into perfection as a receptacle for the indwelling of the Holy Spirit there stretches a stupendous evolutionary process, whereof a glimpse of some of the more obvious ways and means may be had in life and nature on this planet. (2) But the evolution is not of

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Substance as such, since the Substance of God is forever perfect. It is the enfoldment or realisation of the attributes inherent in Substance in the individual, the entity undergoing the process. And inasmuch as the inherent attributes of Substance are divine the true doctrine of evolution is the doctrine of the attainment of divinity by and in every individuation of Substance, whether as molecule, man, planet, or solar system. While the impelling power behind evolution is the innate tendency and ability of Substance to return from its material, manifest, and artificial state as matter to its spiritual, unmanifest, and normal state as spirit.

 

“Know Thy Self”

 

            The primitive soul once established as an entity, and destined by its own will finally either to be perfected or dissolved as an individual expression of God, passes through many forms of plant and animal life, continually polarising and accreting to itself as essence the individual consciousnesses animating the elements of these forms. As it progresses it becomes ever more complex in essence, yet is the goal of all its progress unity. This process it continues through repeated incarnations as the Ego of man until, outgrowing all need for further embodiment in this and any other world, it becomes capable of absolute union with the Divine Will and Being, and “knows God.” Now “the problem of the Ego in man is the problem of God in the universe.” (1) And the one supreme knowledge man is bidden as a vital necessity to acquire is the knowledge of his true and permanent Self, for this alone leads to the understanding of Reality, or the knowledge of God. It is the ultimate knowledge, the final consciousness that “Thou art THAT.” From which it follows that he who has not reached out, or rather within, to some degree of consciousness

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of his spiritual nature is at a comparatively elementary stage of real manhood.

 

NOTES

 

(17:1) The Perfect Way, Lect. V, pars.10-11.

(17:2) The evolutionary ascent of the soul, or individualising of the spirit locked up in matter, is mystically indicated in the parable of Jacob’s dream. From the stone, or mineral kingdom, to the brain of sleeping man is indeed a ladder of many stages or generations. Yet even the human mind is in turn but the base of a still vaster ladder of unfoldment, which, reaching through the angelic and celestial worlds of being, finds its apex in the very Heart and Centre of the Divine Life and Being.

(18:1) The Perfect Way, Lect. V, par. 28.

 

 

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