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Blavatsky H.P. - Fragments from Madame Blavatsky (view source)
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{{HPB-CW-comment|[Translation of the foregoing original French text]}} | <center>{{HPB-CW-comment|[Translation of the foregoing original French text]}}</center> | ||
The Saxon Spiritualists are rather confused between the spirit and the périsprit. Perhaps they do not distinguish the one from the other, describing the first by the word soul, the second by spirit. Theosophists do the opposite; for them the spirit properly is Nous, the spirit. The périsprit or Psychê, is the soul. | The Saxon Spiritualists are rather confused between the spirit and the périsprit. Perhaps they do not distinguish the one from the other, describing the first by the word soul, the second by spirit. Theosophists do the opposite; for them the spirit properly is Nous, the spirit. The périsprit or Psychê, is the soul. | ||
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The Buddhists, who distinguish these three entities, divide the périsprit still further into several parts. Nevertheless, on the point of approaching perfection—Nirvâna—they hardly admit more than one of these parts: the Spirit. | The Buddhists, who distinguish these three entities, divide the périsprit still further into several parts. Nevertheless, on the point of approaching perfection—Nirvâna—they hardly admit more than one of these parts: the Spirit. | ||
The Greeks did the same, dividing the périsprit into life and the passional nature, or Thumos. The périsprit is thus itself a combination: the physiological vitality, Bios; the concupiscible nature, Epithumia; and the ideality, Phren. | The Greeks did the same, dividing the périsprit into life and the passional nature, or Thumos. The périsprit is thus itself a combination: the physiological vitality, Bios; the concupiscible nature, Epithumia; and the ideality, Phren. {{Page aside|366}}The périsprit is constituted of the ethereal substance that fills the universe, hence it is derived from the cosmic astral fluid, which is not spirit at all, because although intangible, impalpable, this astral fluid is objective matter as compared with spirit. Owing to its complex nature, the périsprit can ally itself intimately enough with the corporeal nature, to escape the moral influence of a higher life. In the same way it can unite closely enough with the spirit to partake of its potency, in which case its vehicle, the physical man, can appear as a God, even during his terrestrial lifetime. If such a union, of the spirit and the périsprit, does not take place, a man does not become immortal as an entity: the périsprit is sooner or later dissociated. | ||
{{Page aside|366}} | |||
The périsprit is constituted of the ethereal substance that fills the universe, hence it is derived from the cosmic astral fluid, which is not spirit at all, because although intangible, impalpable, this astral fluid is objective matter as compared with spirit. Owing to its complex nature, the périsprit can ally itself intimately enough with the corporeal nature, to escape the moral influence of a higher life. In the same way it can unite closely enough with the spirit to partake of its potency, in which case its vehicle, the physical man, can appear as a God, even during his terrestrial lifetime. If such a union, of the spirit and the périsprit, does not take place, a man does not become immortal as an entity: the périsprit is sooner or later dissociated. | |||
Plutarch says that at death, Proserpine separates the body from the soul (périsprit), after which the latter becomes a genius or Daïmon, free and independent. A second dissolution has to occur, under the action of the Good. Demeter separates the périsprit from the spirit. The first in time is resolved into ethereal particles; the second ascends, assimilates with the divine powers, and gradually becomes a pure divine spirit. | Plutarch says that at death, Proserpine separates the body from the soul (périsprit), after which the latter becomes a genius or Daïmon, free and independent. A second dissolution has to occur, under the action of the Good. Demeter separates the périsprit from the spirit. The first in time is resolved into ethereal particles; the second ascends, assimilates with the divine powers, and gradually becomes a pure divine spirit. | ||