SECOND LESSON.
THE DUAL
NATURE OF GOD AND
THE SOUL;
AND THE IMPULSION
TOWARD
EXPRESSION We shall use
the
word Expression in the sense that we have defined it, as being the
result
of the impulsion or volition from the Soul toward activity, the word
Impulsion
meaning the act of volition.
The lesson which you have previously
considered
treats of God as the One, the Eternal, Infinite Entity, and the Soul as
an eternal, finite entity.
THE FIRST
EXPRESSION OF GOD
IS DUAL.
Whenever and wherever expression
begins the Dual
Life is manifest. The universe of matter does not exist excepting
through
this expression of Dual Life.
All ancient religions symbolized the
Infinite
in the Unknown yet Perfect Sphere of Omniscience; yet all ancient
religions
considered the first expression of Deity as twofold. The terms Divine
Maternity,
and the Great Mother Nature, are synonymous with the feminine name of
the
Deity. The earth is made the symbol of the Divine Mother. In all
religions,
either veiled or openly, there is the feminine Deity, co-equal in
Power,
perfect in Love, half of the Dual life of the Deity.
The great Mahahai, or God-Goddess of
the most
remote antiquity, was a Dual Divinity, without earthly name or human
form,
but abiding forever as the Twofold Source of Being. So well was this
understood
that all the primary religions of the world revealed God as twofold.
God
is expressed and revealed according to the need; and as the universe,
including
that which man shares, needs this expression, so the dual life is
revealed.
THE BEING THAT
IS ONE
IN THE INFINIVERSE IS DUAL
IN THE UNIVERSE.
You perceive in the atom and the sun,
and in all
generic life, and in man, this dual life made manifest. So persistent
is
it, that even the leaves upon the trees, the different forms of
vegetation,
every variety of Fauna, express themselves in reference to this
duality or twofold Being.
Among the Egyptians there could never
be more
than twelve who understood the mystic name of the only God; but the
Divine Mother and the Divine Father as the Dual expression
of
the God of the universe, could be always spoken of. Jehovah Elohim was
the nearest term in the Hebrew language that would give expression to
that
sacred, mystic name signifying the great Uncreate,
Father-Mother.
The only word in Egyptian lore which man was not able to speak was that
which expressed God, the God-head; but the Father-Mother, the Love and
Wisdom inblent, or Dual Life, could be spoken. The feminine Deity is
veiled
in the Isis of the Egyptians, as the masculine Divinity was symbolized
in Osiris; nor were Isis, Osiris, and Horus ever mistaken for the
unknown,
nameless God, ensphered in the Innermost Heavens; for that
Deity
the Egyptians had no name that was ever breathed; nor even known
outside
the most sacred temple, the "Holy of Holies." Osiris was represented as
the Sun of light, symbolizing the Creative Power; Isis was worshiped as
the Mother, the symbol of generic life. But behind both was the
Infinite
A, U, M, the Attum, which, in Egyptian, embodies the feminine as well
as
the masculine.
In Egypt you will also find the
genesis of life
symbolized in the name of Ionah; this name means the Dove; the
over-brooding
presence of the Holy Spirit incubating that which is to give expression
to the Deity; hence, even in Hebraic times, the Dove was made the
symbol
of the Holy Spirit brooding over Jesus at the time of His baptism by
John.
The Dove appears in Sacred Writ through the Kabala, because, among the
Egyptians, doves were not only the message bearers from one land to
another,
but the Dove, the Menat, was also the symbol of the Genetrix, and
therefore
was made the emblem of the Holy Motherhood. As Isis was the
Earth-Mother
of the Egyptians, so this sacred Dove was, oftentimes, made the symbol
of Juno.
The Divine Image within the winged
sphere of the
Egyptians, was none other than the immortal Soul and God; the circle
symbolizing
the flnite Soul, the sphere symbolizing the Infinite, the wings the
emblems
of the over-brooding spirit, the Mother Love.
The unbroken, unmeasured Sphere is
God. The divided
Sphere, or Dual Life, is God revealed.
There were three ways in which
God, after
being revealed, was known to the Ancients.
First: By Generic Symbols.
Second: By Numbers.
Third: By Letters.
The Generic symbols were derived from
Egypt and
were, primarily, twofold. The Letters were derived from Egypt also, but
were renamed by the Kabala, the Shemoth (Shema). The numbers,
Sephiroth,
were given by the Kabala, but were Egyptian: three times three and
one--nine
and one. (This is the origin of the Triune God.)
The Circle with three Jads and a Tau,
is a Kabalistic
figure and is expressive of the threefold unitary nature of God; the
three
hypostases or co-ordinates in the Divine Nature, equal and united, as
indicated
by the Tau.
Among the Brahmins the threefold
expression, Brahma,
Vishnu, Siva, referred to the three Potentialities: the one Infinite
Good,
the Creator, to Whom they never pray; the Inflnite Preserver, to whom
they
continually pray; and the Infinite Destroyer, to whom they continually
bend; all typical of the one God. But the twofold life is
included
in Brahm.
In the mythological history of Greece
and Rome
you have Jove, the typical deity governing the heavens, and Maia, the
beloved
of Jove. Juno is referred to as the Queen of Heaven, but Venus (who
bears
nearly a dozen names and evidently is descended from Egypt) rules the
earth
and half the gods. Wisdom appears under the feminine form of Minerva,
who
shares with Jove the government of the heavens.
In the North, Odin, although supreme
in the Halls
of Valhalla, still shares his empire over heaven and earth with Frigga,
the Sacred Mother, who in the supernal kingdom has charge of souls that
are yet unborn in time. In the subtle mythology of the Northlands there
is ever to be found this wonderful Duonym, the Divine Mother with the
Divine
Father; whatever lesser deities may be mentioned, and there are
thousands,
still the Father and Mother reign supreme in the kingdom of light, in
the
temple of Odin.
We know of no nation, nor religion,
unless you
shall name your own religion and nationality as such, but what includes
the feminine in the acknowledgment of God. But the Roman Catholic
Church
has, by the recognition of the Madonna, associated the mother of Christ
in such manner with the Divinity that it gives sanction and sacredness
to the typical Dual life.
The monad is inseparable from the
duad, and atomic
existence is discoverable in associated atoms. The triad, quadrad, and
quintad are subordinate to the duad, which proves the monad.
When speaking of the expression of
God, we speak
of every manifestation that is twofold in the universe excepting the
Soul.
The Soul is not an expression of God, because it is an entity in
itself;
but all other manifestations in the universe, expressions of whatever
kind
that typify life, reveal this dual nature. All that relates to the
Infiniverse,
or to the unknown or absolute God, (meaning unknown in time and space,)
must be perceived; but whatever is expressed, i. e., manifested in dual
nature, may be taught; hence from the first expression of dual life the
divinity was taught in the Divine Father and the Divine Mother. The
process
of formative or creative activity from God to nature we may only know
by
the finite process, which we trust will be gathered by you in this
wonderful
pathway of life.
There is no possible expression
in the
unitary state, because the unit is complete, is one, is being. You
might
as well say a circle could be expressed by a circle, or a sphere by a
sphere.
A circle is a circle, a sphere is a sphere. The moment
a
circle is broken that is division, explanation, expression. As in God
there
is the Unit, the Infinite One, but in all expressions of God there is
Dual
life; so when the Soul seeks expression duality begins. That is,
THE FIRST
EXPRESSION OF THE SOUL
IS DUAL.
The "Throne of God" is whiteness,
purity; the
innermost and uttermost Heavens; the state of perfect Being. In
Kabalistic
and Egyptian symbolism alabaster is whiteness, being interpreted for
that
which is absolute and pure. Everywhere in the symbolism of the Orient
the
White stone is the synonym of purity, perfectness. The "Throne" or
"Kingdom"
(as well as the King of the Kingdom) is Malcus or Malcuth; here also is
the Kether, the crown. Nearest the Throne are the Cherubim and Seraphim.
In all the definitions in modern
languages, you
find the Cherubim are "the highest order of angels;" the Seraphim
are "the highest order of angels;" but you must go back to the
derivations
of the Ancient language to find the primal meaning. Cherubim: the
strong
ones. Seraphim: the lofty (or bright) ones. Strength here means Wisdom;
the first expression of the God-like nature from the Soul. Lofty--or
bright--means
perfect, like unto God; Love. When the Soul passes first
from
the "presence of God,"--by which we do not mean is to depart from Him,
but when it passes into expression, from the state which resembles
Deity--the
state which is
THE CHERUB
AND THE SERAPH IS THE FIRST EXPRESSION OF THE SOUL.
The Cherub is the Masculine; the
Seraph, the Feminine.
These are the primal potentialities.
This is the first departure from the
"Father's
dwelling," from the "Kingdom." This first step toward expression, i.
e.,
from the inner-most life, is this dual expression of Cherubim and
Seraphim;
having no form that can be named a form, but only consciousness. In the
Sacred symbols you will see the winged heads of the Cherubim and
Seraphim
without the form, associated with something that is not earthly and yet
not like God; one degree removed from the absolute; the first condition
of expression, from the state that is eternal to the state that is not
eternal.
THE IMPULSION
OF THE SOUL
TOWARD, AND ITS EXPRESSION IN, OR THROUGH, MATTER WE NAME INVOLUTION.
We use the word Involution in
contradistinction
to the word employed by science to explain the process of development
in
nature: Evolution. Involution is the descent from being to existence.
By
descent we only mean as regards expression in matter; i. e., the state
of the Soul being absolute, the descent or involution is in that which
is relative, changeful, shadowed. As the eternal state is the day, so
the
expression as the Cherub and Seraph might be compared to the twilight
that
precedes the night of earthly existence. One might consider that this
would
seem almost like celestial death; this expression, this passing from
out
the light of the Divine and from the Absolute.
This impulsion toward expression in
matter would
seem to be what has been herein typified as the passing out of the
"presence
of God," save that God's Love is Omnipresent; for, so far as expression
is concerned, there is withdrawal from God; that is, the withdrawal
from
the state which is like God, because veiled; or between the unit which
is Soul and the unit which is God, as one may draw a silken screen, or
pass into another room and be parted that way, though not separated
from
another in Love, so the veil is just drawn, in the Cherub and
Seraph,
between the Soul in the absolute and the expression of the Soul.
You now perceive the Soul is entering
upon what
we term its Involution. There is no permanent state that can be
described
to the human mind as being the state of the Cherubim and Seraphim. It
is
only in the innermost that you can understand that first transition
from
the oneness to the consciousness of being two. In the first separation
that, perhaps, faltering upon the verge and barriers of time and of
becoming
aware of sense, of becoming at last incarnate in the material form,
there
is something of the divine loss of the one, without knowing the
experience of the two. Not yet is the final division and
separation
caused by matter; but in the state of the Cherubim and Seraphim are
angels
preparing
the way, and making manifest unto the Soul, thus divided, that which
shall
constitute the expression of being through mortal existence.
THE DUALITY OF
THE SOUL
IS AS ETERNAL AS ITS UNITY.
This is the two in one which
is never divided
in the absolute, but only divided in expression. That which was
absolute
becomes relative; neither the Seraph nor the Cherub is a Soul, the two
are the first act of impulsion of the Soul toward expression.
Angels are appointed, in ways
hereafter to be
explained, to have charge of those stages of involution, as the Soul
approaches
matter. This is not a sudden flight or descent, this does not occur in
an instant. There are gradations of involution for the Soul as
there
are gradations of evolution for the body: not instantly was the
atom
ready to produce the form of man as the first generic expression of
life
upon the earth; not instantly is the Soul ready, with the first step of
involution, for expression in matter. There are degrees; each step
being
somewhat of a withdrawal from the state of perfectness; gradually the
light
and splendor of perfection which belongs to the Soul must be veiled in
order that existence in matter may be expressed; what those degrees may
represent may not be remembered, because the way is carefully closed
that
not too much of that light, not too much of that perfect glory, may
shine
in upon the darkened state in which the Soul-impulsion becomes
involved,
ere the beginning of the pilgrimage of Earth.
THE
PROCESS OF INVOLUTION
IS NOT A STATE OF ACTIVITY.
It is not a state of angelic
ministrations, of
the all-conquering power of something that has been attained, but the
first
steps of weakness, the loss of the God-like state; no Cherub ever
winged
its way on ministration bent; no Seraph is capable of ministration. It
is a mistake to ever use the words ministering spirits, angels, or
archangels,
synonymously with the words Cherubim and Seraphim.
All states in which the Soul passes
toward expression
are not degrees of activity, but degrees of preparation. As a man
cannot
carry a burden uphill while he is descending, so while the Soul is
passing
from the oneness, through dual expression, toward matter, there is no
potency
from within, the activities are turned within, and grow less and less.
So when this process of involution is being experienced, it is as
though
from some splendid and wonderful height, some glittering and glorious
sun
or world, one were willing to start on a mission, or pilgrimage, and
kind
hands would gradually close the way that there might be no looking back
regretfully at all the glory that was left behind; or as a child
passing
from the parental roof may not look back longingly into the mothers
eyes,
nor yet remember too keenly the joys of home, for a new hope shuts out
childhood and the youth from sight, so the attendant angels draw the
veil
on the Soul thus passing out from the Parental dwelling. This is the
passage
of the eternal Bride and Bridegroom, the Soul, into the shadow of
mortal
night. May we not here promise the glorious return?
Such is the wonderful beauty and
perfection of
this manifestation that, as the dual Soul goes on and on in the various
degrees of descent, there is gradually less and less of the glory
according
to the need. Might it not be this that has been referred to, in past
time,
when Lucifer, the "Light-Bearer," the "Son of the Morning," was said to
have disappeared from the skies? Is not this same light-bearer the
Soul,
that becomes willing to suffer eclipse by the shadow of the material
day;
for who can declare the earthly day to be bright if the brightness of
the
Soul has been considered? Is it not the glory of the earthly sun that
eclipses
the morning star, the namesake of Lucifer, the light-bearer of the
ancients?
Is it not into this earthly night that the Soul by gradual involution
descends?
Through this long line of involution
the Soul
is, making ready to experience a voluntary blindness of the celestial
state,
to experience voluntary forgetfulness. As a man preparing to descend
into
the water equips himself, shutting out the light of day, shutting out
the
wondrous sunshine and air, to the intent that he may find the pearl
that
is beneath the wave, so in putting on this outside armor of
forgetfulness
of the Angel, descending into the outward waters of the great sea of
time,
in being thus engulfed, the Soul is not only, as Soul aware, but
voluntarily
puts aside the celestial state for the expression that is to be given
through
matter.
Since expression is the intent of God
as manifested
in the universe, so expression is the intent of the Soul in accordance
with its finite resemblance to God
ALL SOULS
BECOME DIVIDED IN EXPRESSION AS CHERUBIN AND SERAPHIM.
ALL SOULS
PASS THROUGH THE SAME DEGREES OF INVOLUTION IN THEIR APPROACH TOWARD
EXPRESSION
IN MATTER.
The Soul, thus divided, approaches
matter. As
two, who may be one at the fountain head, mingling there their prayers
and tears, may pass on either side of the fountain, and find the
rivulet
become a brook, and the brook grow into a stream, the stream gradually
dividing them until they can no longer clasp hands across it, no longer
see one another, no longer understand the voice correctly, thus, by the
gradually approaching waters of time, the Soul is divided in
expression,
and in that divided state seeks recognition through matter.
This descent toward matter is that
which takes
away, in a certain measure, the oneness and possession of the unit,
without
revealing the power of the dual life.
Since the Cherub and Seraph must
express that
which is nearest to God, the intermediate states, until there is
approach
to and expression in matter, have no name.
The reason no other degrees can be named
is because
the impulsion begins with the Seraph and Cherub, and does not take any
form of expression until there is organic life. All that precedes this
expression in matter must be hidden, as well as the unclouded state of
the Soul, the pure whiteness of Soul life in the presence of God. Such
states have been named the states of mystery that precede the mortal
birth,
only known through inspiration and recorded in the mystic and wonderful
revelations of past time, when the knowledge of pre-existence was
veiled
in such profound secrecy; so veiled because but few could understand
its
meaning.
The knowledge of the dual nature of
the Soul was
soon swallowed up in external worship, and amid the darkness of the
intervening
ages was lost sight of, until the words Cherub and Seraph, or Cherubim
and Seraphim, came to have no meaning except as images in the temples
of
Jehovah of Angels nearest to the Throne of God.
As said before, those states that
precede the
earthly genesis are not states of activity, only states of preparation,
therefore between the Cherubim and Seraphim, and the expression in
matter
there are long gradations of consciousness in descent. This dual life
thus
descending through the spheres of preparation toward material
existence,--of
which angels and archangels, in various degrees, are aware, as they
have
passed through all experiences in worlds, systems, and suns,--in each
step
of descent is in charge of a less mighty angel; i. e., those who have
charge
of the Cherubim and Seraphim are the archangels, and then there are
appointed
angels of the solar system, and then angels of the earth, or any given
planet, prepared to receive the first expression of Soul in matter.
Inspiration has revealed the
pre-existent state
to man: all Scriptures declare it; all religions reveal it; seers and
sages
of every age have perceived and taught it; poets, breathing the
inspiration
of the gods, have sung of this surpassing theme. Wordsworth, in his
beautiful
"Ode on Immortality," gives hints and statements of this pre-existence
which you would do well to revive by reading, since he refers to the
Soul
and its "trailing clouds of glory," --lines of light from the celestial
kingdom that accompanied it into mortal existence--and to the line of
reminiscence
that does not seem so far off in childhood, but is gradually overgrown
and eclipsed with the external life.
In the philosophies of Germany, in
many of the
modern systems of thought, these ideas are very clearly outwrought,
though
not traced to their original and absolute source. It is confessed by
all,
that the heretofore, (we mean the absolute heretofore,) the heretofore
of the Soul, has in some way conveyed itself to the comprehension of
man.
Science asks you to follow the
evolution of the
physical form from the atom through the various changes up to worlds;
from
the primordial cell up to the highest orders of created organic
existence.
Or as you follow the growth of the germ within the sod; its expansion,
its quickening, which you can not see, but you know that there are
certain
chemical processes going on all the time which are veiled, to your
senses,
until the results appear. So your teachers invite you to contemplate
the
involution of the Soul, from the absolute state of its being and its
relation
to God, through the gradations of descent of the twofold or dual
expression
until it reaches the generic life of earth; in this involution the
attributes
of the Soul are becoming ready to be enshrouded in matter. The point of
meeting matter, were it not for the results, (the glory in the
universe,
veiled by the God of the Heavens in the shadow,) would be most
depressing;
for who can think of or comprehend Souls preparing thus to express
themselves
in the shadow of material things without supposing that other angels
and
archangels are in Heaven? And they should have some reason for not
expressing
themselves; either have had previous expression or are awaiting other
expression.
May not these gaze on Souls about to seek expression as one might gaze
on friends departing to a distant land, or as one might gaze on those
who
go down into what is called the "valley of the shadow of death" ? Yet
those
who go into the shadow of death go unto life, those who go into the
shadow
of birth go unto death.
Thus passing from the kingdom of the
Soul to the
kingdom of matter, from the kingdom of life to the kingdom of death,
from
that which is absolute to that which is relative, from that which is
all
perception to that which is only dim reflection, or expression, from
all
knowledge unto the struggle to obtain knowledge, from all possession
into
the poverty of external life, there is a proportionate loss--if the
word
may be employed--of the Soul-state as there is gain of outward
expression;
so that when the expression approaches what is called birth the less is
the consciousness aware of the absolute state of Soul. Nor is it until
there is preparation for such a condition as to be almost like
forgetfulness
that Souls are ready for expression in matter. Yet ever in God's
encompassing
love, that which becomes death in the celestial kingdom becomes birth
in
the kingdoms beneath it; and that which draws a veil between the
consciousness
of the Soul and God, is that which awakens the consciousness of the
Soul
toward expression; and there is no other way for the Soul to have this
expression than to pass through the division and by mortality regain
consciousness
of immortality; the veil is woven of lines of light with which mortals,
eventually, trace their existence back unto the Soul.
Is not time the Lethean stream, and
are not the
waters of sense the waters of oblivion? But all this is not only by
consent,
it is by active impulsion from within the Soul. The impelling power
that
causes Deity to express the life of the universe in twofold and
manifold
ways, is in the Soul repeated in a finite degree, and this impelling
power
causes the Soul to seek expression. The Soul is divine and eternal in
itself,
perfect in its uttermost possession, but it seeks expression, and that
expression can only be attained in one way. The law of the universe
shows
that anything less than Deity or less than the Soul, must express that
which the Soul and Deity possess, and as God is manifested in the
twofold
nature of Being by expression, so the Soul is manifested in its twofold
nature by expression. This expression, therefore, constitutes the
animating
purpose of the departure from the unitary to the dual state, and for
that
the Angel gives unto the dual life the consciousness that is within the
life of the unit, when it is a unit. Deity we know has Being without
expression,
and the Soul has being without expression, in the state that is
absolute,
that pertains to God and the Soul.
CREATION IS NOT
GREATER THAN
THE CREATOR.
That which is expressed by the Soul
can not excel
the Soul. But as creation gives expression to the Will (Logos) of God,
and manifests God, so existence gives expression to the will (wish) of
the Soul.
Souls come into the material
expression by conscious
loss, and pass out of it by regaining that loss. This is more fully
revealed
in the different states through which the Soul ascends than in the
descent.
For this very reason: the loss of the consciousness of the unit is not
measured. When you fall asleep you do not know it, but when you awaken
you are fully aware and know you have been sleeping. The falling asleep
in time from the eternal wakefulness of the Soul, is so gradual and so
continuous that the steps are not known in time and sense, and they can
not be described, because there is nothing to fix them; it is only
little
by little that the Divine state ceases to be possession; little by
little
is the Soul enrolled in darkness and veiled from the presence of God.
Matter
is the primal veil which separates the Soul from the consciousness of
itself
and of God. When there is a "rending of the veil" in the temple, then
the
Innermost is again revealed.
What this state of division is, how it
may pass
on and on, how gradually, through involution, Souls lose the eternal
possessions
and how regain them, you will hereafter more fully know. But bear in
mind
that all the states between the Soul and the expression in matter are
states
of inaction; no Soul approaching the earth for expression is useful in
any spiritual or angelic state; bear in mind that no one upon whom the
veil of mortal obscurity is falling can be used as a messenger of light
to any Souls in any states. Voluntarily shadowed, it is like the
planting
of the seed in the dark that the light may cause it to germinate.
All this is revealed in a more perfect
way in
the conditions of the Soul between its first state and its final
expression
in matter. When we refer to its " first state" we do not mean that this
expression necessarily begins with any particular world, or sun, or
system
of suns; but when Souls are in the eternal state they are aware of
eternal
being; when Souls are entering the avenues of expression they become
less
conscious of this and more conscious of existence. The state between
the
eternal and the temporal, between the state of the Soul and the
material
state,
is that which we have likened unto death, or to the shadows of the
night.
All that relates to expression will be
more fully
considered, but you will please remember, although the dual life is
expressed
first by this division, that duality is forever in the Soul; and this
dual
life is what constitutes the Soul in its entity; and whatever is less
than
the Soul is the division of the Soul, and is expression, but that which
is the possession shall go back to the treasure house of the Soul.
We have endeavored in this lesson to bring to your
consciousness and
knowledge the state from which the Soul, in its first step from the
absolute,
is, seemingly, divided, to the state which is the final preparation for
experience through matter. The earth (or other planets) already having
been created, organized, and prepared to meet the Soul.
We shall give in the next lesson:
THE GENESIS OF MORTAL LIFE AND THE EMBODIMENTS OF THE SOUL
IN MATTER.
We trust you will all the time keep in view that the Soul
does not lose
its character as an entity, though divided in expression; that the Soul
does not lose its quality of being perfect like God; and that the Soul
is not changed in any of its attributes either by contact with, or
expression
through matter; that matter, as it is termed, has no effect upon the
Soul,
but only affects its expression; and that, if one consents to seek the
shadow, one may illumine that shadow as much as possible, but must bear
with the shadow while within it.
We hope to be able to show that there is not only an
explanation but
consolation for all those mysteries, ills, and problems in human life
that
have heretofore been inexplicable to man's moral nature. We hope to
show
that there is equal cause and remedy, and that whatever occurs in human
expressions on the earth, or on any planet, can in no way affect the
Soul
in its eternal being, nor in its divine quality of absolute life and
light.
As light is the life of the physical universe, so God's Love and
Goodness
must be the life of the Soul; and whenever and wherever the Soul may
endeavor
to express itself God's Love is there.
We ask you to remember the definitions of the following
words as we
shall use them in the next lesson:
We use the word Impulsion as the volition of the Soul toward
expression
in matter. We shall use the word Spirit as a breath of
that impulsion
for each Embodiment on earth, and that word will be used only with
reference
to an individual embodiment, but the impulsion from the Soul will
include
all expressions.
We shall use the word Embodiment as the expression of that
Spirit in
human form, and the word Embodiments as the successive expressions from
the Soul in human forms.
The word Expression we always use as being that which from
within the
Soul is manifest through matter, or through a condition less than the
Soul,
as it is in the outward, mortal, and external.
We shall use the word Within, not with reference to
time and
space, but with reference to the innermost, or that which pertains to
the
Soul; that which is the outermost being matter all expressions of Soul
are toward the outermost.
We have used the word Archangels to denote the highest order
of Angels
beyond the earth. There are many degrees of Angels. The word Angel will
afterward be more fully known when you perceive what the result is of
the
expression of the Soul through matter.
PSYCHOSOPHY PART ONE
..THE
SOUL: ITS
NATURE, RELATIONS, AND EXPRESSIONS IN HUMAN EMBODIMENTS..
.LESSON
III
