Our Divine Soul within: science of the soul (Soul and Person Book 1)

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Chandogya Upanishad 6. This shining, immortal Person who is in this mankind, and, with reference to oneself, this shining, immortal Person who exists as a human being— he is just this Soul, this Immortal, this Brahma, this All. Brihad-aranyaka Upanishad 2. This person purusha here in the heart is made of mind, is of the nature of light, is like a little grain of rice, is a grain of barley. This very one is ruler of everything, is lord of everything, governs this whole universe, whatsoever there is. Brihad-aranyaka Upanishad 5. He who consists of mind, whose body is life prana , whose form is light, whose conception is truth, whose soul atman is space, containing all works, containing all desires, containing all odors, containing all tastes, encompassing this whole world, the unspeaking, the unconcerned—this Soul of mine within the heart is smaller than a grain of rice, or a barley-corn, or a mustard-seed, or a grain of millet, or the kernel of a grain of millet; this Soul of mine within the heart is greater than the earth, greater than the atmosphere, greater than the sky, greater than these worlds.

Containing all works, containing all desires, containing all odors, containing all tastes, encompassing this whole world, the unspeaking, the unconcerned— this is the Soul of mine within the heart; this is Brahma. Into him I shall enter on departing hence. Chandogya Upanishad 3.

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Whoever of the gods became awakened to this, he indeed became it; likewise in the case of seers rishi , likewise in the case of men He is like a sacrificial animal for the gods. Brihad-aranyaka Upanishad 1. By this we know that we abide in him and he in us, because he has given us of his own Spirit. God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. So also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the gifts bestowed on us by God.

Every soul, authentically a soul, has some form of rightness and moral wisdom; in the souls within ourselves there is true knowing: and these attributes are no images or copies from the Supreme, as in the sense-world, but actually are those very originals in a mode peculiar to this sphere. Plotinus, Fifth-Ennead IX It is infinity in the sense in which the Supreme God, also, is free of all bound. This means that it is no external limit that defines the individual being or the extension of souls any more than of God; on the contrary each in right of its own power is all that it chooses to be.

We know that all spiritual being is in man. The walls are taken away. We lie open on one side to the deeps of spiritual nature, to the attributes of God. Justice we see and know, Love, Freedom, Power. The relations of the soul to the divine spirit are so pure that it is profane to seek to interpose helps.

We distinguish the announcements of the soul, its manifestations of its own nature, by the term Revelation. These are always attended by the emotion of the sublime. For this communication is an influx of the Divine mind into our mind. We cannot describe the natural history of the soul, but we know that is divine All things are known to the soul. It is not to be surprised by any communication.

Nothing can be greater than it. Let those fear and those fawn who will. The soul is in her native realm, and it is wider than space, older than time, wide as hope, rich as love. Pusillanimity and fear she refuses with a beautiful scorn; they are not for her who puts on her coronation robes, and goes out through universal love to universal power. We learn that the highest is present to the soul of man; that the dread universal essence, which is not wisdom, or love, or beauty, or power, but all in one, and each entirely, is that for which all things exist, and that by which they are; that spirit creates; that behind nature, throughout nature, spirit is present; one and not compound it does not act upon us from without, that is, in space and time, but spiritually, or through ourselves: therefore, that spirit, that is, the Supreme Being, does not build up nature around us, but puts it forth through us, as the life of the tree puts forth new branches and leaves through the pores of the old.

As a plant upon the earth, so a man rests upon the bosom of God; he is nourished by unfailing fountains, and draws at his need inexhaustible power. Who can set bounds to the possibilities of man? Once inhale the upper air, being admitted to behold the absolute natures of justice and truth, and we learn that man has access to the entire mind of the Creator, is himself the creator in the finite.

Thoreau, Journal August 10, You have asked Me concerning the nature of the soul. Know, truly, that the soul is a sign of God, a heavenly gem whose reality the most learned of men have failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel. It is the first among all created things to declare the excellence of its Creator, the first to recognize His glory, to cleave to His truth, and to bow down in adoration before Him.

If it be faithful to God, it will reflect His light, and will, eventually, return to Him. All that is divine in the universe is so to us only because of this divinity within our own being. We may perceive and know, solely because of what we are. It is the worship of the pure and excellent— a reverence full of awe and wonder for all that is real, and beyond the vicissitudes of change—the aspiring to fellowship and a common nature with the True and Good.

It would be blasphemy to assert that God can manifest Himself everywhere save only in the human soul. Indeed the very intimacy of the relationship between God and the soul automatically precludes any devaluation of the latter. It would be going perhaps too far to speak of an affinity; but at all events the soul must contain in itself the faculty of relation to God, i. This correspondence is, in psychological terms, the archetype of the God-image.

Jung, Psychology and Alchemy , p. Huxley, The Perennial Philosophy , p. Soul and Spirit being one, God and Soul are one, and this one never included in a limited mind or a limited body. Spirit is eternal, divine.

Chapter 6. Soul, Body and Reincarnation

Nothing but Spirit, Soul, can evolve Life, for Spirit is more than all else. Because Soul is immortal, it does not exist in mortality. Soul must be incorporeal to be Spirit, for Spirit is not finite. Only by losing the false sense of soul can we gain the eternal unfolding of life as immortality brought to light. Mary Baker Eddy, Science and Health , p.

My guru Sri Yukteswar mixed freely with men and women disciples, treating all as his children. Perceiving their soul equality, he made no distinction and showed no partiality. The soul is the immutable, unqualified image of God. The soul is a part of God. How can you destroy God? All souls atmas were, are and will be in the Over-Soul Paramatma. Souls atmas are all One.

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All souls atmas are infinite and eternal. They are formless. All souls atmas are One; there is no difference in souls atmas or in their being and existence as souls atmas. Meher Baba, God Speaks , p. The soul is the real man , the Atman or as some prefer to call it, the Purush. The individual soul is a spark from the Infinite Light, a drop from the ocean of being. As such it is one with him—one in substance, one in qualities. It is in the soul that all consciousness and all power reside.

Johnson, Path of the Masters , p. Spirit is energy, the force that activates the human consciousness and gives it life. Spirit individualizes itself as soul and so resides closely within each consciousness. Many people have said that a human being has a soul— but it is closer to the reality to say that the soul has a human being. The soul, being Spirit, is more enduring than the human consciousness. John-Roger, Awakening Into Light , p.

There is a God-part within each person, which is the soul. When you experience joy and love, you are experiencing your true self, your soul. John-Roger, Consciousness of Soul , p. The soul is an extension of God. The human has a soul within, a spark of God. Because of this, it is our heritage to become fully aware of our divine nature, to realize fully and completely the nature of God, and to become conscious, responsible, co-creators with God.

God constitutes the whole being, singly, individually, and collectively; and every Soul has the divine message within itself— within the Soul, not within the personality or the mind or the emotions, but within the Self, which is the Christ. John-Roger, Baraka , p. The soul is a creative spark of divine fire and a direct extension of God in the form of an individual. The soul is infinite, eternal, and perfect.

Not one soul will be lost. The soul has no beginning and no end. All souls return to the Supreme God. Pure energy cannot be destroyed although it may go through many changes and transformations. The energy of the life force which animates human beings expresses the divine qualities of intelligence and love. In humans the soul is incarnate and may become consciously aware of itself as the divine Light in all.

In addition to the divine attributes of innate intelligence, love, and goodness, the soul as a reality which is unlimited is often described in negative terms such as infinite, immeasurable, invisible, intangible, incorporeal, immaterial, etc. The dynamic qualities of the soul are expressed positively to convey that it is active, self-moving, aware as the agent of consciousness, actual, free in its use of will, and transcendental of all the limitations of the created worlds.

Who is this one? We worship him as the Self Atman. Which one is the Self? He whereby one sees, or whereby one hears, or whereby one smells odors, or whereby one articulates speech, or whereby one discriminates the sweet and the unsweet; that which is heart and mind—that is, consciousness, perception, discrimination, intelligence, wisdom, insight, steadfastness, thought, thoughtfulness, impulse, memory, conception, purpose, life, desire, will.

All these, indeed, are appellations of intelligence The world is guided by intelligence. The basis is intelligence. Brahma is intelligence. So he, having ascended aloft from this world with that intelligent Self Atman , obtained all desires in yon heavenly world, and became immortal. Aitareya Upanishad , 5.

A Tool For Understanding Ourselves, Our Fellowmen, And Our World

That is the real city of Brahma. In it desires are contained. That is the Soul Atman , free from evil, ageless, deathless, sorrowless, hungerless, thirstless, whose desire is the Real, whose conception is the Real. Chandogya Upanishad , 8. Children carried in the arms all know to love their parents. This is what is meant by saying that human nature is good. If man does evil, it is not the fault of his natural endowment.

The feeling of commiseration is found in all men; the feeling of shame and dislike is found in all men; the feeling of respect and reverence is found in all men; and the feeling of right and wrong is found in all men. The feeling of commiseration is what we call humanity; the feeling of shame and dislike is what we call justice; the feeling of respect and reverence is what we call propriety; and the feeling of right and wrong is what we call wisdom. Humanity, justice, propriety, and wisdom are not drilled into us from outside.

We originally have them with us. Only we do not think to find them. As soon as you describe nature as good, you are already contrasting it with evil, and when you speak of it in terms of the opposites of good and evil, it is no longer the original nature you are talking about. Original nature is transcendent, absolute, and beyond comparison, whereas goodness applies to the mundane world. The moment you say it is good, you are contrasting it with evil and you are no longer talking about original nature.

This is true of what Heaven has endowed in the self. But when it operates in man, there is the differentiation between good and evil. When man acts in accord with it, there is goodness. When man acts out of accord with it, there is evil. This, and nothing else, is the Psyche. You would not find out the boundaries of soul, even by traveling along every path: so deep a measure does it have.

Heraclitus, Fragment Two characteristic marks have above all others been recognized as distinguishing that which has soul in it from that which has not—movement and sensation. Aristotle, On the Soul , I The same tendency is shown by those who define soul as that which moves itself; all seem to hold the view that movement is what is closest to the nature of soul, and that while all else is moved by soul, it alone moves itself. We must maintain, further, that the soul is also the cause of the living body as the original source of local movement.

The power of locomotion is not found, however, in all living things. But change of quality and change of quantity are also due to the soul. Sensation is held to be a qualitative alteration, and nothing except what has soul in it is capable of sensation.

Aristotle, On the Soul , II Some thinkers, accepting both premises, viz. Further, since it is the soul by or with which primarily we live, perceive, and think:— it follows that the soul must be a ratio or formulable essence, not a matter or subject.

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All, then, it may be said, characterize the soul by three marks, Movement, Sensation, Incorporeality, and each of these is traced back to the first principles. That is why with one exception all those who define the soul by its power of knowing make it either an element or constructed out of the elements. The language they all use is similar; like, they say, is known by like; as the soul knows everything, they construct it out of all the principles.

Further, we have no light on the problem whether the soul may not be the actuality of its body in the sense in which the sailor is the actuality of the ship. Hence the soul must be a substance in the sense of the form of a natural body having life potentially within it.

But substance is actuality, and thus soul is the actuality of a body as above characterized. Now the word actuality has two senses corresponding respectively to the possession of knowledge and the actual exercise of knowledge. It is obvious that the soul is actuality in the first sense, viz.

That is why the soul is the first grade of actuality of a natural body having life potentially in it. The body so described is a body which is organized. Thus then right reason differs not at all from the reason of justice. Marcus Aurelius, Meditations , XI That the soul is of the family of the diviner nature, the eternal, is clear from our demonstration that it is not material: besides it has neither shape or color nor is it tangible.

The soul circumscribes all things. As I have said, it contradicts all experience. In like manner it abolishes time and space. The influence of the senses has in most men overpowered the mind to that degree that the walls of time and space have come to look real and insurmountable; and to speak with levity of these limits is, in the world, the sign of insanity. He says that much had been written of the first, but not of the second — and unfortunately, he died before explaining more than the first three stanzas of his eight-stanza poem on the complete enfoldment of this transforming divine union as he envisioned it.

It has itself two phases: active and passive. In this night, the soul still does practices, but the divine or Overself or God starts to take a hand in the work of weaning the soul from spiritual consolations, consolations which in turn had earlier begun to wean the soul away from gross pursuits. Of course, karma needs to be considered, too, in regards to what one will or needs to go through. We generally are said to pick up where we left off in a previous incarnation, with different lessons to be learned.

There is still much active work or effort of will and understanding and endurance in this dark night of sense, which is more or less of a correction of desires, cleaning up the act, getting more respectful and humble before the divine, and so on. For some traditional religious persons, he says that this is as far as they can go without falling off the path.

They can tolerate some aridity and ebbing of their spiritual experiences, but only to a point, and God accommodates them. The quotes are fairly harrowing and hair-raising. One can easily see this night is much more than just a period of despair and depression, although those are certainly there.

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The soul has periods, albeit short, when it feels more liberated than ever before, with more confidence in God even as it has less confidence in itself. John appeared constrained to use dualistic, theistic language, i. In part what this essay tries to do, however, is to interpret this phenomenon in both a traditional as well as a more modern way.

For we must not be limited to certain preconceptions derived from a theological model that may not in all case suit us today.

Much of it is of a perennial nature, but the stages as depicted hundreds of years ago may not enfold literally or linearly as described. This is an edited version of the longer essay, found here. Peter Holleran is a longtime spiritual seeker, practitioner and writer, chiropractor and avid cyclist.

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We readily observe that when the body is healthy — understandably, in a Jewish manner, by eating kosher foods, etc. It pleased me to hear today the good news that your operation was successful. For a Jew these vessels are Torah and mitzvos ; I hope you will undertake to increase — bli neder — their performance. I want to suggest that you scrupulously observe putting on tefillin daily, and following the prayers recite a few chapters of Tehillim.

Prior to putting on tefillin , give a few francs to tzedakah. Therefore, first and foremost you should improve and strengthen your spiritual health. Understandably, all the above can be done without taking away from your health; there is enough time in the day to occupy yourself both in increasing the health of your soul and the health of your body. When you do so, [i. Surely you will not withhold glad tidings from me and you will inform me about the health of For it is readily understood that the spiritual and physical aspects of the Jew are not two distinct and separate entities, but are truly one; [and] one is dependent on the other.

This will surely result in an improvement in your condition. From a letter of the Rebbe, dated the 4th of Shvat , I received your letter in which you notify me about Mr. You ask for a blessing on their behalf:. We on our part have merely to make the proper vessels in order to draw down and receive His blessings from on High. The appropriate vessels for a Jewish man and woman are matters of Torah and mitzvos. When someone is physically hungry or thirsty, he stills his hunger with bread and quenches his thirst with water; it does not matter whether or not he understands how the bread and water are able to satisfy his hunger and slake his thirst.

When the soul hungers and thirsts for the bread and water of Torah and mitzvos , the most important thing is the actual deed — that its hunger and thirst be slaked through the practical performance of Torah and mitzvos. Once the soul becomes healthier and stronger, it will be much simpler — and a lot less time-consuming as well — for it to understand [the significance of] Torah and mitzvos. Moreover, this will [not only be apprehended by his soul, but] even by his [inherently] limited physical intellect. All the above also applies to Mr. But he on his part should not make conditions that first he must get well and only then will he use his free time to understand the necessity of performing Torah and mitzvos , and only [then] begin increasing his practical performance of Torah and mitzvos.

To act in the above manner is similar to someone who is unwell and yet insists that he will not take any medication until he concludes studying the science of medicine and understands exactly how the medication promotes his healing. In point of fact, it is quite the contrary: Taking medicine will strengthen his intellect, making it much easier for him to understand the science of medicine [and how the medication promotes his healing].

Meir Baal HaNes.

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In reply to your letter in which you write about [the poor health of] your daughter tichye :. Generally speaking, this means that one is to increase his performance of Torah and mitzvos. I trust you will not be offended by this comment of mine, for since I do not know you personally, and with regard to the health of a Jewish person there is no room for misplaced embarrassment, I have therefore mentioned the matter cited above. This will rectify, at least to some extent, the above matter. Whatever the case may be, it would be appropriate for your wife tichye to set aside some coins before lighting candles every erev Shabbos and erev Yom Tov , and you should also do the same prior to your morning prayers on Mondays and Thursdays.

Following the morning prayers, recite the daily portion of Tehillim as divided by the days of the month; also check the mezuzos in your home to ascertain their kashrus. It is known that in general, healing only cures an illness from the moment of the cure and on Kesuvos 74b , [but we cannot say that the person was not previously ill]. This [above correlation between the number of commandments and the organs and veins of the body] is not merely a quantitative similarity; on the contrary — because of their inner relationship their number is the same as well see Tanya , ch.

Only then can the physical body be healthy as well. This is also one of the explanations and meanings of the mitzvah of putting on tefillin , which are placed on the head wherein is found the brain, and upon [that part of] the hand [which is] opposite the heart. All the nerves of the body are connected to the brain and the entire body receives its blood from the heart. It would be beneficial to motivate your son-in-law to fulfill the pledge that he willingly made regarding improving his performance of Torah and mitzvos if her 19 health improves.

Why should he wait for warnings from Above [to do so? It is therefore very important for her to possess those vessels — mitzvos — that she is still lacking, and enhance and beautify those vessels — mitzvos — that she already has. That is to say she should now begin observing those mitzvos that she did not observe until now, and that those mitzvos that she does observe should be observed with greater vitality and pleasure from now on.

In response to your letter of Tuesday, where you write to me about your general state of health and about your heart condition:. Consequently, many matters in this world [such as healing and good health] require [not only a spiritual approach, but] a physical approach as well. All the above applies to you as well.

Nevertheless, in order to merit an increased measure of Divine blessings and success, you should increase your generosity to others — increasing your actual charitable giving, as well as acting benevolently toward others, physically as well as spiritually, by drawing them closer to Torah and mitzvos. Here's a great tip! Enter your email address to get our weekly email with fresh, exciting and thoughtful content that will enrich your inbox and your life.

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