HPB-SB-14-105: Difference between revisions
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Such phenomena, however, as well as all the foregoing considerations, and the speculation to which they refer, belong only to the “astral” region. The very term, “astral,” as used by writers on these subjects, relates to the world-souls, the “whole,” as distinguished from the “partial” souls, or natures of the Platonic theology, wherein they occupy a place in the descending scale of being far removed from the highest; for in that sublime system the universe is not reared from its base (as the half-truth of modern evolution supposes), but is suspended from its summit. Thus we see that the “natural” order is the exact reverse or inversion of the spiritual, though with a perfect correspondence. | Such phenomena, however, as well as all the foregoing considerations, and the speculation to which they refer, belong only to the “astral” region. The very term, “astral,” as used by writers on these subjects, relates to the world-souls, the “whole,” as distinguished from the “partial” souls, or natures of the Platonic theology, wherein they occupy a place in the descending scale of being far removed from the highest; for in that sublime system the universe is not reared from its base (as the half-truth of modern evolution supposes), but is suspended from its summit. Thus we see that the “natural” order is the exact reverse or inversion of the spiritual, though with a perfect correspondence. | ||
In the ''descent'' of life, each successive order of differentiation presupposes a deeper and deeper central involution of the superior orders in the inferior; whereas in the ''ascent,'' the higher powers and natures thus occultly buried, or included, are by evolution successively manifested. Thus Proclus says, | In the ''descent'' of life, each successive order of differentiation presupposes a deeper and deeper central involution of the superior orders in the inferior; whereas in the ''ascent,'' the higher powers and natures thus occultly buried, or included, are by evolution successively manifested. Thus Proclus says,* “But{{Style S-HPB SB. Continues on|14-106}} | ||
{{Style S-HPB SB. Archivist note|1=[Ink lines cross the passage around “the speculation” and “the ‘astral’ region” and underline the next occurrence of “astral”; a short stroke stands in the left margin beside the paragraph beginning “This building up”.]<ref name="editor-hand-14-105">The writer has not been identified. <!-- HANDWRITING-ATTRIBUTION-RECHECK --></ref>}} | {{Style S-HPB SB. Archivist note|1=[Ink lines cross the passage around “the speculation” and “the ‘astral’ region” and underline the next occurrence of “astral”; a short stroke stands in the left margin beside the paragraph beginning “This building up”.]<ref name="editor-hand-14-105">The writer has not been identified. <!-- HANDWRITING-ATTRIBUTION-RECHECK --></ref>}} | ||
Latest revision as of 11:00, 5 November 2026
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< Soul Substance. (continued from page 14-104) >
the whole merely as an aggregate, instead of conceiving the individual merely as a part. Organism is to us only a system of relations; its real unity, or formative idea, we have relegated to the category of abstractions.
This building up of the Earth-soul, described by Riemann, must therefore be taken in connection with Fechner’s distinction between the upper and the lower soul. To the latter belongs the consciousness which is spatially and temporally conditioned. These conditions are, to the consciousness of the world, just what a prism is to light, breaking it up, and manifesting the rich diversity it already included and sustained before exhibition. And it would be as reasonable to speak of light as composed from colours, as to make the world-soul a mere collective product of its individual, or differential souls. These, indeed, give to it its memorial life, since that is the record of its spatial and temporal experience. But the unity of the world-consciousness is maintained through its whole system of distributed or individualised points, which are but its localisations. Hence the rapport of all the individuals among themselves, which is phenomenally manifest in “clear” seeing and “far” seeing, when the individual, in certain states of abstraction, ceases to be such, and rising to or in the total consciousness, can survey a wider field, or a more distant point, and even carry back the experience thus gained to its proper locality or brain. These phenomenal hints should help to relieve us of the apprehension that “absorption,” or departure from the individual state, must mean privation of consciousness.
Such phenomena, however, as well as all the foregoing considerations, and the speculation to which they refer, belong only to the “astral” region. The very term, “astral,” as used by writers on these subjects, relates to the world-souls, the “whole,” as distinguished from the “partial” souls, or natures of the Platonic theology, wherein they occupy a place in the descending scale of being far removed from the highest; for in that sublime system the universe is not reared from its base (as the half-truth of modern evolution supposes), but is suspended from its summit. Thus we see that the “natural” order is the exact reverse or inversion of the spiritual, though with a perfect correspondence.
In the descent of life, each successive order of differentiation presupposes a deeper and deeper central involution of the superior orders in the inferior; whereas in the ascent, the higher powers and natures thus occultly buried, or included, are by evolution successively manifested. Thus Proclus says,* “But<... continues on page 14-106 >
<[Ink lines cross the passage around “the speculation” and “the ‘astral’ region” and underline the next occurrence of “astral”; a short stroke stands in the left margin beside the paragraph beginning “This building up”.][1]>
* On the Theology of Plato, Bk. iii. c. 10. Taylor’s translation.
Editor's notes
- ↑ The writer has not been identified.