The study of the soul is a pursuit both demanding and satisfying.
But the deeper the inquiry goes, the more mysterious
the subject becomes. What is this entity? The soul is
not a thing that can be held with the hands, or heard
with the ears, or seen with the eyes. The soul may seem
so elusive as to be nothing more than a profound absence,
justifying the bleak sense that we are only what we
appear to be, and that our spirit is merely a wishful
notion. Yet occasionally, as if by grace, there seems
to be in our lives a palpable presence of creative power
and loving wisdom, the source of which is as close to
us as our own true being.
Currently there
are great treasures emerging from the spiritual disciplines
of the world. Humanity's wisdom teachings are presently
accessible to anyone within reach of a bookstore. Today
we can find, hidden within the literature of an ageless
and worldwide esoteric tradition, an elegant theory
and a simple practice that we can use as a map - to
find the soul for ourselves.
In spite of, or
even because of, the unprecedented wealth of available
material, it can take much searching to find reliable
information on the subject of the soul. Synchronicity
plays a big part in this course of study. Occasionally
the right book drops into our lap at exactly the right
point. Or perhaps the right advisor shows up at precisely
the right moment. The trick seems to be perseverance.
If we continue studying and seeking, testing and checking,
this mysterious subject can apparently unfold endless
meaning as it leads us to its source. Every connection
can bring us deeper. This brief but dense piece of writing
is designed to serve those seriously engaged in the
quest for the soul.
MAY THIS WORK BE
OF BENEFIT, AND MAY IT CAUSE NO HARM!
Theory
The term esoteric
has several meanings: The literal meaning is "occult"
or hidden. For instance, the esoteric element of a religion
is interior and mystical, as opposed to the exoteric
components which are exterior and orthodox. Popularly,
the term "esoteric" is sometimes used to mean "mystifying
nonsense." But it is employed by the tradition of esotericism
in a more technical sense - to mean of the soul.
The Esoteric Tradition is a worldwide phenomenon, spanning
millennia, and dedicated to, among other things, the
study of the soul and its wisdom. It is an informally
organized system of theory and practice, with teachers
in every period, culture, and field of human endeavor.
It is known by different names, including: Theosophy,
the Ageless Wisdom, the Perennial Philosophy,
and the Primordial Tradition. But perhaps it
is best to think of the Esoteric Tradition as Humanity's
Wisdom Teachings, because the wisdom of the soul
does not belong to any sectarian organization; rather,
it is a human heritage, the birthright of anyone willing
to undertake the rigors of seeking the soul and its
wisdom.
And that is the traditional reason for the esoteric
quest - the soul is known as a true source of wisdom;
considered "occult" because it is hidden within our
own being, in a dimension of consciousness that exists
beyond the personality that we mistake ourselves to
be. In fact, the search for the soul leads us directly
to our self. But this is a pure true self - totally
other than the body, heart, and mind we have come to
believe that we know.
Recent studies of the wisdom teachings of our species
give us an extraordinary model of the human psyche.
There are a number of versions with significant differences
in detail, but with remarkable core similarities as
well. What emerges from wisdom teachings is an elegant
and lovely theory of the soul -one half of the map that
will show us the way to find the soul for ourselves.
Central to the esoteric approach is the notion that
reality is composed of a vast field of energies. The
human being is conceived as a unit of being that participates
intimately in the being of the cosmos (as a kind of
hol-entity); and as a microcosm, shares the same energies
as the macrocosm. In esoteric terms the basic aspects
of reality are viewed as three primal energies:
1. Spirit, Power, Will, the Father Principle,
the positive pole.
2. Soul, Consciousness, Love, the Christ Principle,
the magnetic field.
3. Matter, Intelligence, Light, the Mother Principle,
the negative pole.
In accordance with the ageless law of correspondences
- (in the ancient Hermetic terms "as above, so below,")
the nature of humanity reflects the nature of divinity.
(Psyche=Cosmos). So the esoteric psychological
model of the constitution of the human being is also
essentially a threefold concept:
1. Spirit
2. Soul
3. Personality
3. The Personality
(persona in Greek for "via sound," mouthpiece, or mask)
is the instrument, or form. It is a reflection in matter,
an unfolding display of our own true being. It is composed
of three substantial but increasingly subtle bodies,
each more or less spherical, and arranging themselves
concentrically -ranging outward from the denser physical
to the subtler causal:
A vital or etheric
body - a subtle energy body of many interwoven lines
of force. The weblike structure of the etheric body
organizes the denser aggregate of countless tiny lives
known as the physical body; the one which falls away
and begins to dissolve at the event known as death.
In the esoteric model the gross physical body is regarded
as a temporary effect, while the subtle etheric body
is considered a continuously evolving instrument for
contact with material reality. The vital corresponds
with the element of earth. The mineral kingdom is evolving
its consciousness at the level of the etheric.
This body can be experienced
as a field of sensation.
An astral or emotional
body- a subtle body composed of sentiency - the
capacity of organisms to register impression from the
environment. Humanity's stage of evolution at this point
is such that the consciousness of most persons is polarized
emotionally. Most people have developed a large degree
of emotional sensitivity, and tend to react from this
level. Humanity is often swept into motion by passion,
driven by fear and desire. From the esoteric point of
view, the astral body is somewhat problematic, since
its turbulence is difficult to master. The astral corresponds
to the element of water. The vegetable kingdom is evolving
its consciousness at the level of the astral.
This body can be experienced
as a field of feeling.
A lower mental
body - a subtle body composed of the substance of
mind - the capacity of living beings to think, to reason
and ponder. Humanity is undergoing a transition, an
evolutionary shift from instinctual emotional reactions
toward intelligent mental responses. From the esoteric
perspective, the ability to focus at the level of mind
is critical for those who seek to be of service in the
ways of the soul. Discernment, once freed from any distortions
of attachment and resistance, is regarded as especially
important. The mental corresponds to the element of
fire. The animal kingdom is evolving its consciousness
at the level of the mental.
(Note - the lower
mental is the persona level of concrete cognition, as
opposed to the higher mental which is the soul level
of abstract cognition.)
This body can be experienced
as a field of thought.
These three increasingly
subtle bodies compose the instrumental personality,
and for much of the evolutionary process of developing
a fully functioning personality, the task is to coordinate
the vital, astral, and mental levels into an integrated
unit that is ready to serve the purposes of the soul.
The three levels of
the personality are all considered to be composed of
substance. Substances mental and emotional as well as
etheric and physical are regarded as created from intelligence,
or light - the basic material of the cosmic mother principle.
2. The Soul
- (psyche in Greek) is the evolving quality of the human
entity, developing over countless lifetimes through
the instrumentality of the personality. The soul is
essentially consciousness. It is trans-personal, meaning
it exists beyond the person; it is a-mortal, meaning
it is not born and does not die; and it is non-local,
meaning it is not confmed to the bounds of space and
time. This concept is somewhat different from the Christian
notion of ruah, (Hebrew for breath) which is imaged
as a ghost that enters into the body before birth and
leaves it at death. The esoteric conception holds that
the soul remains a transcendent consciousness throughout
its experiences of embodiment. The term soul is not
used by Buddhists, who tend to be committed to the notion
of anatma (Sanskrit for no soul). The esoteric tradition
is not ignorant of the meaning of that doctrine, and
teaches a pragmatic non-dualism in which the relativistic
perspective, that thinks in terms of the soul as a separate
entity, is expected to evolve toward the perspective
of the absolute, which knows all beings as a boundless
singularity. (A Buddhist term which might serve as an
equivalent for the esoteric term "soul" is alaya - used
by Tibetan mysticism to refer to ordinary, or unconditioned,
awareness as the basis for the existence of individual
beings.)
In esotericism the
term the soul is employed in a technical sense to refer
to the causal body - which is a temporary sheath composed
of mental substance and designed to focalize spiritual
energies into the dimension of substance. The occult
term the soul is also employed more generally to refer
to the triad - which is a unit of consciousness composed
of three spiritual energies:
Manas - a Sanskrit
term for a higher or abstract mind - the principle of
creative intelligence. "Manas" is the root of the word
"man" (not in a gender exclusive sense) and means the
entity which thinks. The manasic is the aspect of consciousness
which creates by reflecting itself into the material
substance of universal intelligence. Substance responds
to consciousness by building forms to house the energies
of intention. The principle of creative intelligence
operates according to the magical axiom - "energy follows
thought."
Manas can be
known as the creative aspect of the soul which serves
by making thought forms via the energy of light.
Buddhi - a
Sanskrit term for the loving wisdom which interconnects
all beings. The energy of Buddhi is the spintual basis
of the faculties of intuition and compassion. It is
direct knowing-by-being-one-with, or wisdom. It is also
total contact through intrinsic union, or love. The
buddhic is the aspect of consciousness which is capable
of perfectly reflecting and discerning both spiritual
and material realities. This capacity is known as pure
reason.
Buddhi can
be known as the relating aspect of the soul which serves
by joining beings with reality via the energy of love.
Atma - a Sanskrit
term for the power of will which generates an individual
being differentiated from and yet co-essential with
universal existence. The atmic is the aspect of consciousness
which makes the soul into a distinct individualized
entity with the power of choice and the responsibility
of decision. The energy of atma is the spiritual basis
for intentionality, the ability to direct energies in
a purposive manner.
Atma can be
known as the volitional aspect of the soul which serves
by focusing intentionality via the energy of will.
According to the esoteric
wisdom teachings, these three aspects of consciousness
constitute the nature of the soul. (At this point it
is important to remember that we are discussing the
composition of our own being.) The soul1s basic powers
are the energies of light, love, and will. The soul
unfolds its nature through an endless series of cycles,
reflecting life into form, and thus developing the quality
of its consciousness. Consciousness is the essence of
the Christ or Bodhisattva principle, which connects
spirit to matter and relates void to form.
1. The Spirit
is an entity whose nature remains mysterious. The esoteric
teachings, which are notorious for being veiled, are
particularly occult regarding this subject. But we can
surmise that the term "Spirit" is employed to refer
to an aspect of our being that links the relative and
individual to the absolute and universal. And although
the esoteric teachings are peculiarly noncommittal,
reticent concerning precise detail, it is clear that
our spirit extends itself into endless expanses of increasing
subtlety:
The Monad (Greek for
"the one" or a unity without parts) is also known as
anupadaka - a Sanskrit term meaning "without parents"
or "self-originated." The monad is described as a spark
of the cosmic fire, and is depicted as the point in
the center of the circle, or as the perfect jewel at
the blossom's heart. This one" holds the soul's energies,
being the source of the triad, while it shares in the
divine nature of Spirit. It is important to note that
from the angle of the person each being has its own
monad, but from the angle of the spirit, this is a one
for which there is no other.
The Logos (Greek
for "the word," or meaning or knowledge) is divinity
in a localized sense as in "the Planetary logos11 or
"the Solar Logos" - great spiritual individualities
that contain and direct vast scale systems. This aspect
of our being is occasionally referred to as "He about
whom naught may be said."
Adi is a Sanskrit
term, meaning "the Primordial" - not merely in the sense
of primeval but in the absolute sense of transcending
origins altogether - indeed being prior to time and
space. The term Adi (Vajrayana Ati and Vedanta Adhi)
implies the divine boundless awareness of existence
itself.
The wisdom teachings
of the Esoteric Tradition assert that what humanity
conceives of as the greatest spirit is merely the beginning
of an in{mite extension. It is especially important
to clarify that the verticalism of this theoretical
model (the crude sense of three stacked levels - Spirit/Soul/Person)
is a distortion due to the limitations of concepts,
images, and language. (Indeed the term Hierarchy does
not mean "stratified," as it is popularly interpreted,
but rather means "sacred rule.") The person, the soul,
and the spirit, are not separate structures arranged
in "levels", but are rather simply aspects of being,
that are at once our own being, a unity of all beings,
and being itself.
Perhaps holonomic
will prove a useful concept to ponder on - inter-nested
systems within systems within systems, supported by
coexistent fields beyond fields beyond fields. But the
intellect boggles at the unlimited completely, and apparently
the essential nature of the great field or void which
underlies the existence of systems and entities cannot
be conceived. Although we can certainly intuit and can
certainly be inspired, humans may not be capable of
fully grasping the spirit at this point in the evolution
of our consciousness. let it suffice to note that the
esoteric conception of spirit links the soul directly
with God.
This is esoteric theory.
Human beings are constituted of a triplicity of one
spirit, individualized souls, and a personality composed
of multiple bodies. This model serves as a map to point
toward our own true being. By applying the model to
ourselves we can find the way to the soul.
(Note - Bodies, soul, Spirit - the model points in
a self-ward direction. Radical non-dual teachings, such
as Dzogchen and Advaita, assert that the Primordial
is no different than the ordinary awareness that is
apprehending the meaning of this starement here and
now. One way to understand this is to consider physics
- the fundamental material of existence - as an omnipresent
medium, rather than as a conglomeration of particles
or objects. Then one can begin to inquire as to whether
the objective medium of existence and the subjective
medium of awareness really are a duality of two separate
"things" or a unity of one and the same medium - a psycho-cosmic
foundation. From there one can directly sense the presence
of primordial spirit as the most basic ground of one's
own being).
Practice:
I have
a body, but l am not my body. (Let the body be still.)
I have feelings, but I am not my feelings. (Let the
heart be calm.)
I have thoughts, but l am not my thoughts. (Let themind
be alert.)
l am the soul. l am light; l am love; and l am will.
I offer my very self in service to the Plan of God.
Let the soul's pure energies of will, love, and light,
pour forth from my mind, my heart, and my body.
Recent studies of
humanity's wisdom teachings provide methods as well
as models of the soul. A number of emerging psychologies
are developing sophisticated approaches. (The bibliography
of this work should serve to refer the serious student
to a diverse variety of sources.) For instance, in psychologist
Roberto Assagioli's Psychosynthesis, we can find
the other half of our map - an especially effective
practice that aligns perfectly with the esoteric theory.
Dr. Assagioli has codified a potent yet simple means
for the person to contact the soul, unfold its wisdom,
achieve attunement with divine intentionality, and to
attain fusion of spirit, soul, and person. (The above
meditation is freely adapted.)
"Neti, neti,"
(Sanskrit for "not this, not that") is a classic method
for detaching our sense of identification from the contents
of consciousness in order to awaken to our true identity
as the context of consciousness. Assagioli did
not invent the practice, but rather adapted it for current
applications. In the literature of Psychosynthesis
the practice is referred to by the technical terms dis-identification
and self-identification:
(Note: Assagioli uses
the term "higher self" rather than using the
term the soul. But for the purposes of consistency,
this work shall employ the term the soul.)
I am not my body
- We do tend to identify ourselves with our physical
nature. But our being is not identical with its material
manifestation. We have the ability to detach our sense
of identity from our bodies. One way to do this is to
witness, or observe, the sensations of embodiment, and
thus to realize that the consciousness that experiences
the body transcends the body.
I am not my feelings
- We tend to identify ourselves with our affective,
or emotional, experience. But our being is not identical
with its emotional manifestations. We have the ability
to detach our sense of identification from our feeling
nature. We can do this by witnessing the flow of our
feelings, and thus realizing that the consciousness
that experiences feelings does so from a perspective
that transcends feelings.
l am not my thoughts
- We also tend to identify ourselves with our cognitive
capacity. But again, our being is not identical with
its mental manifestations. We possess the ability to
detach our sense of identification from our thinking
nature. We can accomplish this by observing the processes
of our thought, and thus realizing that the consciousness
that experiences thoughts does so from a vantage that
is quite beyond the mind.
l am the soul.
I am light, love, and will - Once we have freed
our sense of self from our bodies, our hearts, and our
minds, we can re-identify as the soul. This may seem
strange - but it is necessary to dis-identify from the
parts of our being in order to self-identify as the
whole of our being. We must deconstruct the associations
that confuse us into believing that we are the transitory
contents of consciousness, in order to remember that
we are actually the transcendent context of consciousness.
In other words, we are not the sensations, feelings,
or thoughts that are experienced by consciousness, we
are consciousness itself. This is a crucial realization,
because it is only from the trans-personal perspective
of the witnessing consciousness that we have direct,
unmediated, access to the wisdom, loving-kindness and
power of the soul. By recalling that we in fact are
the soul's energies of light, love, and will, we find
ourselves in a perfect position to consciously direct
those creative energies.
I offer my self
in service to the Plan - It is by being the soul
that we can come to act as the soul. A human unit of
consciousness that has achieved even momentary liberation
from identification with its limited form nature (contents),
and has attained even momentary awakening to its identity
as boundless spiritual essence (context), has direct
access to divine intent. Personal tendencies toward
selfishness and foolishness are not instantly or permanently
dispelled by accomplishing this viewpoint. But the individual
who perseveres in the discipline of transpersonal witnessing
and soul identification will gradually develop and stabilize
the perspective of the soul. The essential nature of
the soul is purposive, loving wisdom. And the soul is
our original identity. By taking a stand as soul consciousness
we create a conduit for spiritual direction and guidance
to inform our personality consciousness. In esoteric
terms this state of awareness is called the antahkarana
(Sanskrit for "inner organ of sense"). By accomplishing
the stabilization of the antahkarana human beings
can attune their intentions to the divine design.
This is the esoteric
practice. One aligns with the soul, invokes the soul,
and becomes the soul, in order to fullill the divine
purpose. The Psychosynthesis techniques of dis-identificadon
andself-identification, provide a map for attaining
fusion with, as well as actually finding the soul.
(Note - There is
a position, known as "the heart in the head," or "the
cave," located at the center of the brain, at the intersection
of a vertical line from the crown chakra over the top
of the head and a horizontal line from the third eye,
or ajna center between the brows. A relaxed yet attentive
focus at this point renders the personality stable enough
to accurately apprehend the intuition of the soul. The
disciple, through a sustained process of rhythmic meditation,
through persistent cycles of daily practice, can develop
and maintain a center of focus - a point for soul contact.
An esoteric prerequisite for this discipline is that
the practitioner should have established a reliable
personality integration. In order for the person to
become a useful instrument for the soul's purposes,
the three bodies need to be able to operate with coherence
and synergy. The development of character is fundamental
to the personality's ability to function consistendy
as a working unit. For this reason a healthy balance
between meditation and service is important - meditation
develops the connection and service refmes the coordination.)
There are definite
hazards associated with this knowledge. The very real
risk exists that an undisciplined person will mistake
thefr personal agenda for that of the soul. Even a trained
disciple of the wisdom teachings must contend with the
personality's tendency to distort spiritual information
for self-centered reasons. One of humanity's deepest
problems is assuming that our limited understandings
of divine intentions are accurate and appropriate, and
that our decisions and actions are justified by claims
to wisdom. We only have to observe our species' global
predicament to know that the stakes of the struggle
between selfishness and spirituality are very great.
Although the psychosynthetic method of dis-identification
and self-identification has been refined through millennia
of experimentation, it cannot be employed as a mere
mechanical technique. This work is not a morally neutral
activity. Certain commitments are necessary for accomplishing
reliable fusion with the soul.
If a given person
is drawn to soul wisdom, and toward knowing and serving
the divine plan, then that person should consider the
requirements of esoteric discipleship. Serious students
of wisdom in other words those who intend to apply the
teachings - should be cautioned to learn the laws of
the soul.
One of the basic commitments
is to discernment. The esoteric disciple is not immune
to the glamorous illusions of "the Path." The rigors
of perceiving reality through the filters of our personality
distortions are demanding. The soul knows via the faculty
of intuition, also known as "straight knowing," or "direct
knowledge," a trans-sensory and trans-rational mode
of perception (without the mediation of personal sensory
or rational faculties). The classical terms for wisdom
- the Mahayana Buddhist term prajna, the Indian
Vedanta term gnana, and the Greek Christian term
gnosis, could all be said to mean "knowing-by-being-one-with."
In fact, wisdom could be technically defined as a state
of awareness in which the interior subject and the exterior
object are united. In order to enjoy reliable access
to the soul's knowledge, a person must become skillful
in the apprehension of intuition. This is an extremely
sophisticated accomplishment, and the practitioner should
be aware that delusion might be a potential danger for
lifetimes of practice. It can be, however, very helpful
to learn the difference between the images and phrases
generated by the symbol-displaying functions of the
neo-cortex, and the pure meanings intuited by consciousness.
The soul "just knows," by virtue of direct contact with
the truth, but the brain must register knowledge in
some form. Precisely there is the potential for error.
Intuition works best if the personality is quiet, detached,
and vigilant - the body still, the heart calm, the mind
alert. In this way spiritual meaning can be neurologically
interpreted more or less exactly. The soul can pass
its monadic impulse into the three bodies without undue
personality impedance and distortion.
Another basic commitment
of esoteric discipleship is that of harmlessness
(ahimsa in Sanskrit). By virtue of being joined
with being itself, the soul lives in union with all
beings. The central energy of consciousness is love,
and the soul's direction will always be oriented toward
benefit to all beings. If any source of guidance counsels
the degradation, violation, or exploitation of other
beings, then that source is not of the soul.
The soul is light and love, and its will is good.Discernment
is the responsibility of the practitioner. We are
capable of discriminating between impulses of anger,
fear and desire, and impulses of conscientious intelligence.
The commitment to harmlessness is fundamental for many
reasons, not the least of which is that the moral struggle
to discern wisdom and to choose selflessness rather
than selfishness is in itself an intensive consciousness
discipline which refines the practitioner's character.
Yet another basic
commitment is an attitude of selfless service.
For the esoteric disciple meditation can become a ceremonial
sacrifice - an everyday surrender of one's body, heart,
and mind, to the soul; a giving over of one's personal
identity to identification as the soul; and an offering
of one's total being in service to the Plan of God.
The disciple is one who has committed himself or herself
to the service of the universal whole of which individual
beings are a part. This service is done by the soul,
but the entire being must participate. The personality
must be mastered by the soul in order to serve the plan
with precision. The three bodies - vital, astral, and
mental - must be integrated and eventually synthesized
into a perfected instrument in order to serve the purposes
of the conscious entity, the soul that overshadows,
indwells, and eventually fuses with the personality.
This process proceeds,
over many lifetimes, by an orderly series of unfoldments
of consciousness, referred to as initiations. Its course
is greatly enhanced by the deliberate involvement of
the personality in the activities of esoteric meditation
and service to humanity. Day by day, year by year, life
by life, the disciple receives the energies of inspiration
through rhythmic meditation, aligning the three bodies
with the soul and invoking the energies of light, love,
and will. (Meditation is considered the vertical dimension
of an even-armed cross.) And day by day, year by year,
life by life, the disciple distributes the energies
of goodwill, loving-kindness, and wisdom, through humbly
meeting the need of the humanity he or she encounters
in the course of his or her lives. (Service is considered
the horizontal dimension, the even-armed cross symbolizing
balance.) In this way the karma, or action, of
personal circumstance is transformed into the dharma,
or duty, of service. Through patient, modest, study
and practice we are transformed into nothing more or
less than our own souls, and we then serve as catalysts
for others, sharing the change with all that we meet,
by becoming a radiant and magnetic source of blessing
energies.
The esoteric tradition
presents a model, and Assagioli's Psychosynthesis
codifies a method. We seem to have a map to the soul.
The only way to know for sure whether this quest is
wisdom or folly is to give it a fair trial.
Suggestion for group study - unfold about one page
per meeting.Sources Relating to the Soul:
General resources
on human consciousness and spirituality.
Besant, Annie. (1938).
A Study in Consciousness: a Contribution to the Science
of Psychology. Adyar, India: The Theosophical Publishing
House. (Early text on Consciousness Studies - originally
published in 1904).
Feuerstein, Georg.
(1989). Yoga: The Technology of Ecstasy. Los
Angeles: Jeremy P. Tarcher. (General introduction
to the diverse variety of approaches termed "Yoga").
Huxley, Aldous. (1945).
The Perennial Philosophy. Freeport, N.Y.: Books
for Libraries Press. (Classic survey of humanity's
wisdom traditions - wealth of quotations from global
sources).
James, William (1961).
The Varieties of Religious Experience: A Study in
Human Nature. Collier Macmillan, Publishers. (Discussion
of the commonality of human spirituality).
Sangharakshita. (1987).
A Survey of Buddhism: Its Doctrines and Methods Through
the Ages. London: Tharpa Publications. (General
introduction to the wealth of Buddhist approaches).
Schuhmacher, Stephan
& Woerner, Gert, eds. (1994). The Encyclopedia
of Eastern Philosophy and Religion. Boston: Shambhala.
(Useful general resource - comprehensive and concise).
Tart, Charles. ed.
(1992). Transpersonal Psychologies: Perspectives
on the Mind from Seven Great Spiritual Traditions.
San Francisco: Harper Collins Publishers. (Indudes
chapter on western magical tradition).
Vaughan, Frances &
Walsh, Roger. eds. (1980). Beyond Ego: Transversonal
Dimensions in Psychology. Los Angeles: Jeremy P.
Tarcher, Inc. (General introduction to transpersonal
field - collection of essays by major writers).
Materials related
to esoteric sciences: included are explicit discussions
of the soul as well as background on the esoteric tradition,
and technical information on meditation and service.
(Alice Bailey claims to be serving as ammanuensis for
an adept known as "the Tibetan").
Bailey, Alice. (1936).
Esoteric Psychology: Vol. One and Two. NY: Lucis
Publishing Company. (Includes esoteric definitions
of the soul and descriptions of its qualities).
Bailey, Alice (1922).
Letters on Occult Meditation. NY: Lucis Publishing
Company. (Primer - occult in the technical sense
of inner, not in the popular sense of dark forces).
Bailey, Alice. (1971).
Ponder On This. NY: Lucis Pub. Comp. (The
esoteric enclycopedia - compilation of main points of
Tibetan 's teachings - an indispensable resource on
esoteric discipleship and the Great White Lodge).
Bailey, Alice. (1972).
Serving Humanity. NY: Lucis Publishing Company.
(Another compilation - focused on issues pertaining
to service).
Bailey, Alice. (1974).
The Soul: a Compilation. NY: Lucis Publishing
Company. (Another compilation - focused on the subject
of the soul).
Bailey, Alice. (1925).
A Treatise on Cosmic Fire. NY: Lucis Publishing
Company.
Bailey, Alice. (1934).
A Treatise on White Magic: or The Way of the Disciple.
NY: Lucis Pub.
Blavatsky, Helena
Petrovna. (1990). The Foundations of Esoteric Philosophy.
London: The Theosophical Publishing House. (Brief
general introduction to esoterica by founder of Theosophical
Society).
Blavatsky, Helena
Petrovna. (1988). The Secret Doctrine: Vol.1 - Cosmogenesis,
Vol. II - Anthropogenesis. London: The Theosophical
Publishing House. (Classic seminal sources).
Blavatsky, Helena
Petrovna. (1988). The Voice of the Silence: Being
Extracts from the Book of the Golden Precepts. Wheaton,
IL. The Theosophical Publishing House.
Cedercrans, Lucille.
(1993). The Nature of the Soul. Whittier, CA:
Wisdom Impressions. (Pragmatic introduction to the
soul and service - in the form of intensive lessons
- recommended for all considering application of wisdom
to fields of human endeavor).
Cedercrans, Lucille.
(1993). The Soul and Its Instrument. Whittier,
CA: Wisdom Impressions. (Further lessons - equally
pragmatic, i.e, useful integration of theory and practice).
Codd, Clara M. (1964).
The Way of the Disciple. Adyar, India: The Theosophical
Publishing House. (Theosophical introduction to esoteric
discipleship).
Roerich, Nicholas.
(1990). Heart of Asia: Memoirs from the Himalayas.
Rochester, VT: Inner Traditions International, Ltd.
(Includes section on Shambhala).
Strong, Mary. (1948).
Letters of the Scattered Brotherhood. London:
Harper and Row. (Friendly counsel of loving wisdom
- anonymous sources).
Materials related
to Psychosynthesis: included are discussions of dis-identification
and self-identification, as well as both the transpersonal
and universal wills.
Assagioli, Roberto.
(1992). The Act of Will. NY: Arkana.
Assagioli, Roberto.
(1993). Psychosynthesis. NY: Arkana.
Ferrucci, Piero. (1982).
What We May Be: Techniques for PsychologicaI and
Spiritual Growth Through Psychosynthesis. NY: Jeremy
P. Tarcher/Putnam. (Accessible introduction to Psychosynthesis).
Stauffer, Edith. (1987).
Unconditional Love and Forgiveness. Diamond Springs,
CA: Psychosynthesis International. (Essene-based
teachings on soul and love, as well as effective techniques
for forgiveness of self and others).
Materials related
to Pure Phenomenology: includes discussions of an "egology,"
an occidental methodology for locating "transcendental
subjectivity" via "radical philosophic meditation. Phenomenology
is well known as a method for humanistic research, but
Husserl remains unrecognized in the West for discovering
and exploring a basis for scientific knowledge located
prior to the conventional dichotomy of epistemology
(the study of knowing) and ontology (the study of being).
Husserl has succeeded in codifying a reliable approach
to the unmediated confrontation of reality.
Husserl, Edmund. (1962).
Ideas: an Inrroduction to Pure PhenomenoIoy.
London: Collier Macmillan, Publishers. (Suggestion
- read the brief introduction).
Husserl, Edmund. (1970).
Paris Lectures. The Hague: Martinus Nijhoff.
Materials related
to Perennial Psychology: included are comprehensive
surveys of global sources, discussions of a "transpersonal
witness consciousness" and diverse methodologies for
locating "absolute subjectivity." Wilber is a transdisciplinary
scholar of human wisdom, and acknowledged as the foremost
theorist of the contemporary transpersonal field.
Wilber, Ken. (1985).
No Boundary: Eastern and Western Approaches to Personal
Growth. Boston and London: Shambhala. (Accessible
introduction to non-dual teachings).
Wilber, Ken. (1982).
The Spectrum of Consciousness. London and Madras:
Theosophical Publishing House. (Foundational framework
of Transpersonal Psychology - codifies the Perennial
Psychology - integrates a wealth of teachings from global
sources - provides a one-text education in humanity's
wisdom teachings).
Materials related
to the Great Perfection (or in Tibetan, "Dzogchen")
and also termed the Primordial Yoga (or "Ati Yoga"):
induded are discussions of "the natural state" of "ordinary
awareness" as well as "the Primordial Buddha" Padmasambhava
discusses a triplicity of Dharmakaya (body of truth),
Sammbhogakaya, (body of enjoyment) and Nimianakaya (body
of form) which resonates powerfully with the esoteric
triplicity of spirit, soul, and bodies.
Guenther, Herbert,
and Longchenpa. (1975). Kindly Bent to Ease Us: Parts
1. 2. & 3. Emervville, Ca.: Dharma Publications.
Padmasambhava (1989).
(J. Reynolds, trans.) Self-Liberation Through Seeing
with Naked Awareness: Being an Introduction to the Nature
of One's own Mind. Barrytown, N.Y.: Station Hill
Press. (Translation of seminal text with commentary
- the source is intended to serve as a direct introduction
to the immediate experience of unconditioned awareness.
Padmasambhava. (1974).
(WY. Evans-Wentz, ed.) The Tibetan Book of the Great
Uberation: or the Method of Realizing Nirvana Through
Knowing the Mind. London and Oxford: Oxford University
Press. (Translation of and commentary on the above
text from a theosophical perspective).
Related to The
Non-Dual (or in Sanskrit,"Advaita") and also termed
the Primordial Yoga, (or Adhi Yoga) included are discussions
of the basic nature of awareness, discussions of "natural
yoga" as well as "the Self)" "self-enquiry," pure being,"
and "the true teacher." Nisargadatta discusses a triplicity
of Paramakash (field of pure spirit), Chidakash (field
of consciousness) and Mahadalash (field of matter or
energy) which resonates powerfully with the esoteric
triplicity of spirit, soul, and bodies.
Nisargadatta Maharaj.
(1973). (M. Frydman, trans.) I Am That. Durham,
S.C.: The Acorn Press. (Introduction to non-dual
reality - lessons from the angle of a "knower" - employs
a method of direct self-inquiry).
Nisargadatta Maharaj.
(1985). (J. Dunn, ed.) Prior to Consciousness: Talks
with Nisargadatta Maharal. Durham, S.C.: The Acorn
Press.
Nisargadatta Maharaj.
(1982). (J. Dunn, ed.) Seeds of Consciousness.
Durham, S.C.: The Acorn Press.
Ramana Maharshi. (1972).
The Siritual Teaching of Ramana Maharshi. Boston
and London: Snambhala. (Introduction to non-dual
reality, again from the angle of one who knows - also
employs a method of direct self-inquiry).
Miscellaneous materials
related to the subject of the soul: included are works
on therapy and research, also seminal and emerging works
from the exoteric angle of Depth Psychology.
Deikman, Arthur. (1982).
The Observing Self: Mysticism and Psychotherapy.
Boston: Beacon Press. (Psychological discussion of
mysticism, intuition, cultural hypnosis, and related
subjects - clarifies distinction between objective self
and observing self). Dossey, Larry. (1989). Recovering
the Soul: a Scientific and Spiritual Search. NY:
Bantam Books. (Scientific discussion of non-local
mind - evidence and implications).
Sullivan, Lawrence
E. (ed) (1989). Death, Afterlife, and the Soul: Selections
from the Encyclopedia of Religion. (edited by Mircea
Eliade). N.Y.: Macmillan Publishing Company. (Anthropological
resource). Jung, Carl. (1961). Memories, Dreams, and
Reflections. NY: Pantheon Books. (Classic autobiography
of modern pioneer into the "Mysterium Magnum").
Jung, Carl. (Laszlo,
Violet, ed.) (1959). The Basic Writings of C. G.
Yung. NY: Random House.
Moore, Thomas. (1992).
The Care of the Soul: a Guide for Cultivating Depth
and Sacredness in Everyday Life. NY: Harper Collins
Publishers. (Advocacy for the unconditional acceptance
of wholeness).
Sardello, Robert.
(1994). Facing the World with Soul: the Reimagination
of Modern Life. NY: Harper Perennial. (Mythopoeic
discussion of the common depths of psyche and world).
