In this article I will attempt to explain the nature of the soul as I understand it,and have been taught through inner experience. I will cover it from The Rosicrucian and The Kabbalistic viewpoint to enable you to have a greater understanding of its source and role.
Certain aspects of this knowledge may clash with your personal convictions and beliefs or oppose what you have previously been taught. In other words these revelations regarding the soul may differ from your pre-conceived perceptions from what you have been previously taught. However, you should not feel obliged to accept the mystical laws that are being passed on, for I impose no dogma but propose themes for reflection.
Your higher self will ultimately tell you what is right and what is wrong, what feels right and what feels wrong. All we ask is that you are open-minded and approach each subject without prejudice.
What is the true nature of the soul and where is it located in the body? The soul is a cosmic energy and vibratory in nature. The vibrations that compose its essence have an extremely high frequency field, for this reason it is impossible to detect them even through the most sensitive scientific instruments. However as mankind progresses some day technology may be developed that will enable scientists to successfully prove its existence as they have already conceded we live in a multi dimensional universe.
The energy of the soul remains the same in that being purely spiritual in essence it is not subject to the changes operating in the material world.
Therefore its nature cannot be altered by us, as a vibratory energy, it is eternal and immutable. I want to emphasis this point because some religious dogmas teach that anything corrupting the body also corrupts the soul. By this virtue some people do not hesitate to state that drinking alcohol or smoking soils the soul and destroys it. Such beliefs are erroneous as only the physical body can suffer damages by an excessive lifestyle. However, our spiritual nature is not subject to these damages for no physical agent can act on the immaterial essence.
Some theologians claim the soul is located in the head; this explains why in religious iconography the head of a saint is shown surrounded by an aura. Other religions claim it is located in the heart based upon the belief that this organ is the seat of life and consequently the seat of our soul. Finally some religious texts say the soul is located in the blood itself, which, naturally is connected with the importance attached to the blood of Christ.
In many mystical schools the seat of the soul is focalised in a psychic centre of the human body, usually located by the pineal gland.
Yet others say it is in the pituitary gland or, sometimes in the thymus. Others claim it is located in the solar plexus area. Although the plexus corresponds to one of the seven major psychic centres of our body, it is not of primary importance, nor does it constitute the seat of the soul.
This belief originates in the fact that on the physiological plane, the solar plexus is connected to a large number of organs and constitutes a zone from which important nervous activity radiates. The Rosicrucian tradition teaches that the soul is not limited to some part of the body, such as an organ or gland. It is a vibratory energy and is present in the entirety of our being and vibrates with the same intensity in all our individual cells no matter what there nature may be. We can say that the soul consists of three bodies, the physical, psychic and spiritual (soul) with the psychic body acting as an intermediary between the other two.
It is said man is divided into three parts (note the number three): his Ame, his Plastic Envelope or Astral Body (also called the fluidic envelope), and his Physical or Corporeal body. The Ame is what we could call the Spirit in English; the Physical body is that part of us which is strictly speaking material; and the fluid or plastic envelope is that which unites in us the Ame to the physical body. In this instance it is a "go-between", like the plastic liner in the cover of a soft drink cap that stands between a cap and the bottle. It is the etheric condition that enables our physical body to become infused by our spirit.
The physical body is generally divided into head, chest and abdomen. Each part corresponds to one of the worlds through its plane of consciousness: the head corresponds to the plane of thought; the Chest, to the plane of Emotions and feelings; and the Abdomen corresponds to the plane of bodily functions.
Now we come to the nature of the soul from a Kabbalistic viewpoint. Before mans soul was manifested in existed in a state of non-existence or "oyin". That is to say it was part of the infinite light of creation that pervades all things. After the light became restricted through a process called tzimtzum (pronounced zim zum) and issued the world of Emanation, the soul formed "yesh meoyim" which means existence from non-existence. According to Kabbalistic thought the nature of the soul is fivefold. The first two divisions being archetypal in nature and beyond mans comprehension. They are known as Yechidah and Chaya and correspond to the world of Adam Kadmon and the world of Emanation. The next three elements of the soul are called Neshamah (the higher self), and comprise the first sephiroth of the tree of life, Kether, Chokhmah, and Binah also known as Wisdom, Strength and Beauty, or Wisdom, strength and Understanding.
They are generally accepted as residing in the brain. The second is known as Ruach (spirit), which comprise the next six sephiroth of the tree Geburah, Chesed, Tiphareth, Hod, Netzach, Yesod. Its seat being in the heart. The last one is known as Nephesch (lower nature), to which is assigned the last sephiroth Malkuth or kingdom.
It resides in the liver. Neshamah is the source or knowledge; Ruach is the incentive to action, and Nephesch is the power of life that gives movement to the members of the body.
The three aspects are also assigned to the three pillars of the tree where Neshamah represents the pillar of Mercy, Ruach the pillar of severity and Nephesch the middle pillar. Neshamah is also a representation of Kether, or "the higher state". Ruach is associated with Tiphareth, which is placed to the heart of the human body. Nephesch is assigned to Malkuth the seat of the animal desires in the material world. In Jungian Psychology, Jung equated these three divisions with Self, Psyche and Shadow in a latter essay I will look at Jung's lifelong interest in alchemy and Kabbalah, most people do not realise the Jung's work on psychology is based on his interest in the Kabbalah.
To Jung all human experience is psychic in principle, in his work "The Basic Postulates of Analytical Psychology", he stated: "All that I experience is psychic. Even physical pain is a psychic image which I experience; my sense impressions-for all that they force upon me a world of impenetrable objects occupying space- are psychic images, and these alone are the immediate objects of my consciousness. My own psyche even transforms and falsifies reality, and it does this to such a degree that I must resort to artificial means to determine what things are like apart from myself. Then I discover that a sound is a vibration of air of such and such a frequency, or that a colour is a wave of light of such and such a length. We are in truth so wrapped about by psychic images that we cannot penetrate at all to the essence of things external to ourselves. All our knowledge consists of the stuff of the psyche, which, because it alone is immediate, is superlatively real. Here, then, is a reality to which the psychologists can appeal- namely, psychic reality".
According to the Holy Kabbalah souls are androgynous in their original state, that is to say they are bi-sexual in nature when they descend into the material world. There they separate into male and female and inhabit different bodies to fulfil their life's purpose. If during their lives the two halves happen to meet a great attachment develops between them, this is the source of the term "soul mates". In Jungian psychology the idea of "anima" and animas", the anima being the unconscious in man containing a complimentary female counterpart, while the animus is a woman's unconscious with masculine characteristics.
Jung stated that "an inherited collective image of woman exists in a mans unconscious, with the help of which he apprehends the nature of woman". The same is true of a woman in relation to a mans nature. That is the reason why it is so common to find both masculine and feminine characteristics in one person.
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