Quotes:Yeheedah: Difference between revisions

'''{{Style S-Small capitals|Yeheedah}}'''. Lit., “Individuality ”; esoterically, the highest individuality or Âtmâ‐Buddhi‐Manas, when united in one. This doctrine is in the'' Chaldean Book of '' ''Numbers,'' which teaches a septenary division of human “principles”, so‐called, as does the ''Kabalah'' in the'' Zohar'', according to the ''Book of'' ''Solomon ''(iii.,Io4a so as translated in I. Myer’s'' Qabbalah''). At the time of the conception, the Holy “sends a ''d’yook‐nah'', or the ''phantom'' of a shadow image” like the ''face of a man''. it is designed and sculptured in the divine ''tzelem,'' i.e., the shadow image of the Elohim. “ Elohim created man in his (their) ''tzelem'' ” or image, says ''Genesis'' (i. 27). It is the ''tzelem'' that awaits the child and receives it at the moment of its conception, and this'' tzelem '' is our ''linga sharira.'' “ The ''Rua’h'' forms with the ''Nephesh'' the actual personality of the man ”, and also his ''individuality'', or, as expressed by the Kabbalist, the combination of the two is called, if he (man) deserves it'', Yeheedah''. This combination is that which the Theosophist calls the'' dual '' Manas, the ''Higher'' and the Lower Ego, united to Âtmâ‐ Buddhi and become one. For as explained in the ''Zohar ''(i., 205b, 206a, Brody Ed.): ''“Neshamah'', soul (Buddhi), comprises three degrees, and therefore she has three names, like the mystery above: that is, ''Nephesh, Rua’h, '' ''Neshamah'' “, or the Lower Manas, the Higher Ego, and Buddhi, the Divine Soul. “It is also to be noted that the ''Neshamah ''has three divisions;” says Myer’s Qabbalah, “the highest is the'' Ye‐hee‐dah ''” — or Âtmâ‐Buddhi‐Manas, the latter once more as a unit; “the middle principle is ''Hay‐yak'' “ — or Buddhi and the dual Manas; ”and the last and third, the ''Neshamah'', properly speaking ” — or Soul in general. “They manifest themselves in ''Ma’hshabah'', thought, ''Tzelem,'' phantom of the image, ''Zurath'', prototypes (mâyâvic forms, or ''rûpas''), and the ''Dʹyooknah'', shadow of the phantom image. The ''D’mooth'', likeness or similitude (physical body), is a lower manifestation” (p. 392). Here then, we find the faithful echo of Esoteric science in the ''Zohar'' and other Kabbalistic works, a perfect Esoteric'' septenary ''division. Every Theosophist who has studied the doctrine sketched out first in Mr. Sinnett’s ''Occult World and Esoteric Buddhism'', and later in the'' '' ''Theosophist, Lucifer,'' and other writings, will recognise them in the ''Zohar''. Compare for instance what is taught in Theosophical works about the ''pre‐'' and ''post‐mortem'' states of the three higher and the four lower human principles, with the following from the'' Zohar:'' “ Because all these three are one knot like the above, in the mystery of ''Nephesh,'' ''Rua’h, Neshamah'', they are all one, and bound in one.'' Nephesh ''(Kâma‐Manas) has no light from her own substance; and it is for this reason that she is associated with the mystery of ''guff'', the body, to procure enjoyment and food and everything which it needs. ''Rua’h ''(the Spirit) is that which rides on that ''Nephesh'' (the lower soul) and rules over her and lights (supplies) her with everything she needs [ with the light of reason], and the ''Nephesh'' is the throne [ of that ''Ru’ah''. ''Neshamah'' (Divine Soul) goes over to that ''Rua’h'', and she rules over that'' '' ''Rua’h ''and lights to him with that Light of Life, and that ''Rua’h'' depends on the ''Neshamah'' and receives light from her, which illuminates him. . . When the ‘upper’ ''Neshamah '' ascends (after the death of the body), she goes to . . . the Ancient of the Ancient, the Hidden of all the Hidden, to receive Eternity. The ''Rua’h'' does not [ go to ''Gan Eden'' [ because he is [ up with] ''Nephesh ''the ''Rua’h'' goes up to Eden, but not so high as the soul, and ''Nephesh ''[ animal principle, lower soul] remains in the grave below [ Kâmaloka] (''Zohar'', ii., 142a, Cremona Ed., ii., fol. 63b col. 252). It would be difficult not to recognise in the above our Âtmâ (or the “upper” ''Neshamah''), Buddhi (''Neshamah''),. Manas (''Rua’h''), and Kâma‐Manas (''Nephesh'') or the lower animal soul; the first of which goes after the death of man to join its integral whole, the second and the third proceeding to Devachan, and the last, or the Kâmarûpa, “remaining in its grave”, called other wise the Kâmaloka or Hades.

{{Quote source HPB TG|Yeheedah}}