First Published In 1888:  THE SOUL: ITS NATURE, RELATIONS....... Is Only Part 1 of 6 Parts of The 1915 Rare Book  PSYCHOSOPHY


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CORA L.V. Scott Hatch Tappan RICHMOND 
1840 - 1923
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Soul in Human Embodiments     Cora L.V. Richmond

ISBN 0-9671610-8-8            S&H Media Mail Total $16.95.
The Full Set Of Lessons In Six Parts -- Given By The Guides Through Cora L.V. Richmond To Her Private Classes. .

  • Study Notes:This Is the only work that requires perception to understand. Read with the heart-mind; cannot be understood by using mind only. 
  • It is very helpful to first study the twelve 'Definition' words very carefully before commencing this work. 
  • This book must be perceived by moving very slowly, maybe only one paragraph at a time. 
  • Maybe helpful to first trying to grasp it's quantum concepts in meditation, contemplation or dream state. 
  • Know that words and the earth mind get in the way of explaining quantum 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.


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.


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 "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 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.


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.


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.


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


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.


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:


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. 


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CORA L.V. Scott Hatch Tappan RICHMOND 
1840 - 1923
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