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1SOUL KNOWLEDGE-BOOK III THE APHORESMATA OF THE LOGOS I. Whatever exists, either exists as a whole, as God, or is a part, or an emanation from God. II. In the Whole as an angel, unconscious of the Whole, is an undescended Spirit. III. Parted from the Whole, yet a portion of the Whole, and un¬ conscious of the Whole, is the law of differentiation. IV. Parted from the Whole, with the Whole, yet external to the Whole, is a descended or fallen spirit. V. Parted from the Whole, with the Whole, yet conscious of the Whole, and knowing it has fallen away from, and that it should, and can, return to the Whole, is the Law of Reascension. VI. That which is parted from the Whole, and turns again to the Whole, is the Law of True Repentance. VII. That which was parted from the Whole, and has again re¬ turned to the Whole, as a part of the Whole, remains so forever as a blest spirit, and is the Law of Perfect At-one-ment. CONCLUDING NOTE
2Materialistic Science demonstrates, beyond all disputes, the in¬ destructibility of matter, and consequently aids, assists and verifies the teachings of our ancient Sages, who taught, as we still teach, that matter is but an objective phenomena, expressing form and weight, which in themselves, are but relative terms. Matter is but the condi¬ tion of the external, expressing by its infinite correlations and forces, its exact correspondence with an internal cause. It is the same thing in a negative state, or the antipodes of Spirit. Matter and Spirit,— what are they? They do not exist, except as relative terms to express the ideal states of the one Primeval Force, viz., of Action and Repose. T. H. Burgoyne. Digitized O THE SCIENCE OF THE SOUL-SECTION III THE REALITIES OF LIFE CHAPTER I THE SOUL—ITS NATURE AND ATTRIBUTES “The divine spirit is to the soul what the soul is to the body.” — Plutarch. First, we must speak of the soul. If it were possible for a duad to exist in which there was a distinction without a difference, we should say that such a combination was a perfect type of “soul” and “spirit.” But as such is not in existence, we must try to express both the dis¬ tinction and the difference by other types, albeit, in regard to soul and spirit, the one is not perceptible without the presence of the other.
3The terms, “soul” and “spirit” have become interblended in such hopeless confusion, that it seems almost impossible to unravel the tangled skeins of definitions, and present a clear, comprehensive out¬ line of the two and show them as they really are when viewed in the light of spiritual illumination. The soul is not the spirit, but it is that by which the spirit is known, or, rather, that by which we understand the nature and powers of the spirit. In the first chapter of this work a complete definition of spirit is given, so far as human language can express or define an undefinable entity. When we come to define the soul, we are com¬ pelled to use illustrations that shall follow out the definition there given. We have spoken of the spiritual Ego as an atom of divinity, a scintillating atomic point evolved from the divine soul of the Deity. Now, while this is quite true as regards the Ego, yet, when we de¬ sire to define the soul we must request the reader not to confuse the two, but, as a mere matter of mental convenience, consider them as the cause and effect, so to say, of spiritual evolution.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1SOUL KNOWLEDGE-BOOK III THE APHORESMATA OF THE LOGOS I. Whatever exists, either exists as a whole, as God, or is a part, or an emanation from God. II. In the Whole as an angel, unconscious of the Whole, is an undescended Spirit. III. Parted from the Whole, yet a portion of the Whole, and un¬ conscious of the Whole, is the law of differentiation. IV. Parted from the Whole, with the Whole, yet external to the Whole, is a descended or fallen spirit. V. Parted from the Whole, with the Whole, yet conscious of the Whole, and knowing it has fallen away from, and that it should, and can, return to the Whole, is the Law of Reascension. VI. That which is parted from the Whole, and turns again to the Whole, is the Law of True Repentance. VII. That which was parted from the Whole, and has again re¬ turned to the Whole, as a part of the Whole, remains so forever as a blest spirit, and is the Law of Perfect At-one-ment. CONCLUDING NOTE
2Materialistic Science demonstrates, beyond all disputes, the in¬ destructibility of matter, and consequently aids, assists and verifies the teachings of our ancient Sages, who taught, as we still teach, that matter is but an objective phenomena, expressing form and weight, which in themselves, are but relative terms. Matter is but the condi¬ tion of the external, expressing by its infinite correlations and forces, its exact correspondence with an internal cause. It is the same thing in a negative state, or the antipodes of Spirit. Matter and Spirit,— what are they? They do not exist, except as relative terms to express the ideal states of the one Primeval Force, viz., of Action and Repose. T. H. Burgoyne. Digitized O THE SCIENCE OF THE SOUL-SECTION III THE REALITIES OF LIFE CHAPTER I THE SOUL—ITS NATURE AND ATTRIBUTES “The divine spirit is to the soul what the soul is to the body.” — Plutarch. First, we must speak of the soul. If it were possible for a duad to exist in which there was a distinction without a difference, we should say that such a combination was a perfect type of “soul” and “spirit.” But as such is not in existence, we must try to express both the dis¬ tinction and the difference by other types, albeit, in regard to soul and spirit, the one is not perceptible without the presence of the other.
3The terms, “soul” and “spirit” have become interblended in such hopeless confusion, that it seems almost impossible to unravel the tangled skeins of definitions, and present a clear, comprehensive out¬ line of the two and show them as they really are when viewed in the light of spiritual illumination. The soul is not the spirit, but it is that by which the spirit is known, or, rather, that by which we understand the nature and powers of the spirit. In the first chapter of this work a complete definition of spirit is given, so far as human language can express or define an undefinable entity. When we come to define the soul, we are com¬ pelled to use illustrations that shall follow out the definition there given. We have spoken of the spiritual Ego as an atom of divinity, a scintillating atomic point evolved from the divine soul of the Deity. Now, while this is quite true as regards the Ego, yet, when we de¬ sire to define the soul we must request the reader not to confuse the two, but, as a mere matter of mental convenience, consider them as the cause and effect, so to say, of spiritual evolution.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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