Mystery of the Soul Part 5
Posted by Nick Niesen on October 26th, 2010
Basically, Baby, Infant and Young souls do not have as yet coordinated personalities and their souls are often governed by the lower instincts and impulses of their personality. Mature and Old souls are more in control and their personalities are integrated and functioning under the direction of the Higher Self, the Soul. At each stage and level the soul's consciousness level expands. It becomes more spiritually aware. Almost all prophets were Old souls. They gave teachings to the younger ones that eventually was misunderstood by them and created into dogmas. Young souls are incapable of spiritually guiding Old souls. Young souls merely believe that which they feel to be true; Old souls know what they know. Young souls guess, Old souls perceive. It is said that Infant souls learn their karmic lessons through suffering; Baby souls through pain; Young souls through losing; Mature souls through anguish; and Old souls through terror.
There is one principle that ought to be understood, and that is the appropriateness of activity and expression of souls no matter what stage they are on. It is alright for a Baby soul to act as a baby, but for an Adult soul to act as one is inappropriate and is retrogressive. It is possible to draw a correspondence between the three systems discussed above.
The eyes have long been considered as the windows of the soul. This is an occult fact. The soul's age may be intuitively felt by its eye-emanations, by the way it gazes, the force and quality that it's eyes radiates. Younger souls are said to have clear energetic eyes while older souls possess a deeper, worn-out, experienced look. Transcendental souls, or those bordering upon perfection, the Old souls, have eyes that radiates power, warmth, love, compassion, and sincerity. They often have a faraway look as though they were looking towards infinity. They have eyes that see through you.
The predominant soul age of the population of any country reflects upon its social life, its social mores, beliefs, and the perpetuation of its cultural and traditional values. A country's soul-age can clearly be seen in how their internal and external diplomatic affairs are conducted, and how their people act in a crisis. A materialistic nation is basically composed of Young souls whereas a mystically-oriented society is comprised fundamentally of Old ones. Indonesia, the country where this writer lives is mainly composed of Infant and Baby souls; with a smaller percentage of Young souls trailing behind. Adult and Old souls are few in comparison.
There are no two Monads exactly alike, just as there are no two Souls exactly of the same similarity. Each Monad, Soul, or entity are one of a kind, each a distinctive facet of the One Divinity, of the One Reality. Nevertheless, generally speaking, it is possible to broadly classify the psychological aspects of souls. There are many systems of classifying humanity based upon body type and psychological nature. Physically speaking, bodies may be classed as ectomorph, endomorph, and mesomorph; and psychologically as introverted or extroverted, etc. In metaphysics there are also various methods of classification. The astrological method seems to be the most popular one.
It is no coincidence that both the Chinese and Western astrological systems have twelve signs representing twelve types of men. However, esoteric astrology teaches that this sum is erroneous. According to the esoteric teachings there are actually 144 basic types. Exoterically speaking, since the characteristics of each sign, both Western and Chinese have been well-documented in books we will not trouble ourselves explaining them here.
Still related to astrology are the planetary types. This gets its name from the planets of our solar system and the sun and moon, although the latter two are not technically planets. Below we list the positive and negative characteristics of these planetary types of men (excluding the Plutonian, for much is still not yet known of this type) as extracted from Michael's Handbook:
The Moon or Lunar Type
Positive: Calm, methodical, passive, patient, tenacious, maternal, sympathetic, and receptive.
Negative: Moody, introspective, cold-hearted, incommunicative, willfull, stubborn, unforgiving, depressive, and destructive.
The Sun or Solar Type
Positive: Radiant, creative, elegant, dignified, refined, innocent, fun-loving, and childlike.
Negative: Airy, aloof, intolerant, naïve, indiscriminate, greedy, and juvenile.
The Mercurian Type
Positive: Intellectually active, perceptive, witty, clever, versatile, and clarity of expression.
Negative: Inconsistent, impulsive, explosive, nervous, sarcastic, argumentative, and cynical.
The Venusian Type
Positive: Harmonious, socially warm, loving, gentle, non-judgmental, loyal, easy-going, and friendly.
Negative: Lazy, dependent, indecisive, careless, sentimental, and sloppy.
The Martian Type
Positive: Vigorous, energetic, passionate, decisive, brutally honest, heroic nature, and forthright.
Negative: Impulsive, irritable, pugnacious, defensive, quarrelsome, brutal, rude, lacking forethought.
The Jupiterian Type
Positive: Grand, generous, benevolent, compassionate, kind, loyal, caring, affectionate, and philosophical.
Negative: Self-indulgent, extravagant, conceited, wasteful, and craving attention.
The Saturnian Type
Positive: Paternal, calm, secretive, just, moderate, and self-controlled.
Negative: Immutable, inflexible, overly intellectual, despondent, severe, aloof, and feelingless.
The Neptunian Type
Positive: Spiritual, quiet, idealistic, imaginative, sensitive, graceful, and artistically creative.
Negative: Impractical, unworldly, uncertain, and melancholy
The Uranian Type
Positive: Independent, original, strong-willed, loathing restriction, and humanitarian.
Negative: Eccentric, rebellious, and deviant.
Aside from the methods of classification above, the 7- Ray types have acquired popularity in recent years with the teachings of the early Theosophical leaders and the writings of Alice Bailey. The study of the Seven Rays is an abstruse subject and there is much concerning it that has not yet been revealed by the Spiritual Masters. Nevertheless, that which has already been given to humanity in the Alice Bailey teachings are substantial and it takes more than mere intellect to apprehend them.
Before briefly explaining the Seven Ray types, it would be appropriate to clarify matters regarding the Rays. We will attempt to present this simply, in accord with our present understanding of the subject. What are these Rays? Every object, entity, being, and particle radiates energy. The Sun in our solar system radiates tremendous amount of cosmic energies for the purpose of nourishing the planets and all beings therein. The Spiritual Sun, or the Spirit of the Sun, radiates a spiritual energy of a certain quality. This energy has three aspects to it and four attributes, just as the physical light spectrum has three primary colors and four lesser ones. Each aspect and attribute of this primary spiritual energy in turn have specific qualities. These seven differentiations of the primary energy of the Sun are called the Seven Rays. These Seven Rays are much higher in frequency than those detectable by our present scientific instruments.
Every component in the microcosm of man is predominantly imbued by one of the Seven Rays. The physical body, for instance may be ruled by one of the Seven Rays, the emotional or astral body may be ruled by another. When the four lower bodies of the microcosm functions in harmony their ruling Rays are in turn coordinated by one specific Ray. When this occurs there are three ruling Rays in the microcosm of man to consider: the Ray ruling the Monad (the Spirit), the Ray ruling the Soul, and the Ray ruling the Personality. Each microcosm, or each human being as a totality, may not have the same ruling Rays. For instance, one person's personality may be ruled by the second ray, another the third, or fourth, etc.
A study of these Rays help us to understand the Soul's make-up, its potentialities, its weaknesses and strengths, its quirks, and karmic destiny. One's Ray type/s may be considered as the nature of the power assumed in order for one to play one's role in the cosmic scheme of things. The Seven Rays have spiritual, psychological and physical attributes, powers, and virtues. Their characteristics are represented by the seven fields of endeavor:
[Please visit our website for the table]
Each Ray may be perfectly or imperfectly expressed, and thus would seem that they have positive and negative qualities. However, the Rays are actually neutral in nature. Some of their attributes are:
[Please visit our website for the table]
The Seven Ray types of men are represented by the: King-First Ray, Sage-Second Ray, Server-Third Ray, Artisan-Fourth Ray, Scholar-Fifth Ray, Priest-Sixth Ray, Warrior-Seventh Ray.
We regret that we are not able to elaborate upon the teachings of the Rays and how the raw data given above adds up together. To do so would go beyond the scope of this paper. We advice those who wish to delve further to study the teachings of Alice Bailey and her modern interpreters.
SOUL AND IMMORTALITY
Immortality in a religious sense, is the conception of the survival or continuation of self-identity, self-awareness, and all of the soul's innate qualities and attributes through the "Great Initiation," as death is sometimes called. Some conceive immortality as a potential condition to be attained by the individual through good works and moral living; others believe that immortality is an innate state of the soul. Immanuel Kant (1724-1804), the German philosopher, defined immortality of the soul thus:
"The immortality of the soul means the infinitely prolonged existence of one and the same rational being."
The above statement implies that Kant believed souls would perceive and rationally understand themselves to be the same as they were in the mortal state.
Among the people of ancient cultures, the Egyptians were perhaps the first to give credence to immortality. For the departed they formulated specific rituals that would guide those souls in the many events of the afterworld, such as the Judgement in the Hall of Osiris. It was believed that their angel of death, the god Anubis, would assist the newly deceased to pass over to the Otherside where in the Judgement Hall it would be weighed on the scales against Maat, or Truth.
The famed "Book of the Dead" was a guide for the Ba, the soul, written in hieroglyphics upon the walls of the tomb so that the soul would know the things awaited it and what it had to do. That immortality was a salient point in Egyptian beliefs may be seen by one of the inscriptions found on a wall of a Fifth-Dynasty tomb:
"They depart not as those who are dead, but they depart as those who are living."
The belief that the soul survived the body and its eventual return was one of the exoteric reasons that the Egyptians mummified their dead thus preserving it from deterioration. However, the real reason why cadavers were mummified is yet undisclosed. That they did not really expect their departed to return to the same body and be resurrected therein can be seen by their practice of the removal of the internal organs and placing them in special urns. If the body was to be reused they certainly would not have evacuated the internal organs. The practice of mummification is analogous to our modern practice of cryogenics in which newly deceased bodies are frozen. There is always a hope among men that future technology would be able to resurrect the dead. What motivates men to preserve the dead body is the instinctive desire for immortality. Men have always believed that a future life is possible, whether in this dimension or in some other realms. Cicero once wrote that,
"There is in the minds of men, I know not how, a certain presage of a future existence; and this takes deepest root in the greatest geniuses and most exalted souls."
Why is the immortality of the soul believed in so emphatically in most religions and philosophical thought? In ancient times man was considered to be a dual creature. He had a physical body that was tangible and corporeal; however the ancients also recognized the fact that man had feelings and thoughts, and this was related to an intangible factor that they conceived of as spirit or soul. In addition to this, the many supernatural phenomena such as hauntings and psychic contacts convinced man that the soul was indeed immortal and survive the death of the physical body. To the ancients, another factor that gave credence to immortality is that the life-force accompanies the breath when man as a newly-born child makes its first inhalation, and that they also depart simultaneously at the time of death. The soul was conceived of as being released together with the last breath. Since the breath is indestructible, so likewise was the soul. The living body breathes, the dead does not. Many cultures used the same word to mean both breath and soul, or life-essence. The ancient Greeks for instance used the word, "pneuma" to designate the breath and likewise the vital force that animates man. They also used the word psyche to designate the mind and soul.
Another concept of immortality is that the soul was never created and that it had always existed though its consciousness may not be as developed as it is now. What has no beginning has no end. Whatever had an inception is conceived to have a termination. In the Phaedo, Plato has Socrates arguing for the immortality of the soul.
It is said that the belief in immortality is a direct extension of man's instinct of self-preservation. All creatures struggle to survive, to maintain the life-force; all of man's finer instincts imbues within him the sense of the continuity of self-identity notwithstanding the transitory process. It is instinctive in man to believe in a continuation of life rather than its cessation. Subconsciously man knows what the conscious mind only has a faintest realization. In "Ethics" Spinoza affirmed:
"We feel and know that we are eternal."
From the scientific point of view, granted that the soul survives the physical form, it is still no assurance that it will maintain its integrity or structure forever. For instance, why is it that some religious doctrines believe that the soul may experience "the second death"? In what sense? Also, when the soul is considered to be immortal does this refer to its form or its essence? If its essence is considered immortal science would agree, for it knows that matter and energy are interchangeable one for the other and is essentially indestructible. Nothing is ever destroyed only converted or transmuted. However, as to the permanency of form, of structure--the structure of the soul--this is questionable. Another vital scientific inquiry would be, "Is self-identity and consciousness related to the essence, function, or form of the soul?"
Copyright © 2006 Luxamore
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About the AuthorNick Niesen
Joined: April 29th, 2015
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