THE SEVENFOLD CHARACTER OF OUR NATURES
Man is a composite being, having seven principles, viz., the I AM, or ego; the spirit body; the human soul; the animal soul; the astral reflection of the two lowest principles—by name, vital force, and the earthly body thereby animated. Thus far, I regret to say, the mass of mankind is not developed much beyond its animal soul; a minority have the human soul shining forth; but only occult adepts have the Sixth or spirit body developed, while none of whom the world knows except Jesus and Buddha are perfect in the Spirit of the Father.
Phylos, the Thibetan
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Psychic powers are attributes of our human nature, for in itself human nature is essentially godlike.
Phylos, the Thibetan
By the way, what is the mundane idea of God? You say that God is omnipotent, omnipresent and eternal. Very good. But the earthly idea of these things is very narrow. Conceptions can never rise higher than their source; hence, God is, although a noble ideal, not nearly as great to the world as He is to Hesperus. Do you say that I am inconsistent, denying my own high claims for Man and that I am virtually negativing the statement that conceptions can rise to the level of their source? I reply that the Father limits the height of the source. What do I mean? I mean that He speaks to the partially developed human soul on the earth plane from the level of human principle in Himself but from no higher plane. Hence, the terrene conception of Him is that of a perfect Person, all-powerful, ubiquitous, eternal, but a person; whereas He is impersonal. But to the Hesperian, God speaks of Himself and His works from the level of Spirit, which is above soul; it is the level of the Oversoul of Emerson. I hope you will study that statement, for nothing I have said means more, is more important in this entire book.
By the way, what is the mundane idea of God? You say that God is omnipotent, omnipresent and eternal. Very good. But the earthly idea of these things is very narrow. Conceptions can never rise higher than their source; hence, God is, although a noble ideal, not nearly as great to the world as He is to Hesperus. Do you say that I am inconsistent, denying my own high claims for Man and that I am virtually negativing the statement that conceptions can rise to the level of their source? I reply that the Father limits the height of the source. What do I mean? I mean that He speaks to the partially developed human soul on the earth plane from the level of human principle in Himself but from no higher plane. Hence, the terrene conception of Him is that of a perfect Person, all-powerful, ubiquitous, eternal, but a person; whereas He is impersonal. But to the Hesperian, God speaks of Himself and His works from the level of Spirit, which is above soul; it is the level of the Oversoul of Emerson. I hope you will study that statement, for nothing I have said means more, is more important in this entire book.
Phylos, the Thibetan
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Will is the fiat of consciousness.
Phyris, daughter of Mol Lang, to Phylos, the Thibetan
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Phyris, daughter of Mol Lang, to Phylos, the Thibetan—
Behold, Phylos! If I have but the seed, the herb shall come forth after its kind. But if I do not have the seed, my poor, human soul wisdom could not make that herb grow. Having seed, I can bring God's Viviant Fire to aid its germination—see! it sprouts, and again watch it—it grows visibly.
I was astonished to see, mounting up as fast as evening shadows lengthen, green tendrils, and buds unfolding even as the flowers of primula spring forth, flowers, blossoming, blossomed; seed scarps forming, formed; and the matured fruit hanging in clusters in the radiant flame of the Vita Mundi, as high as my head from the ground, where erst there had been but vacant soil. And this girl, who declared herself not a grown woman, exercising such magic as this and thinking it only ordinary! This was an inherent power of the Human Principle, my friends, and will be common to you also when you become developed in the Human. Earthly man is yet only in the initial of his humanity in a few favoured cases but is very largely in his animality. Most of mankind is merely animal, not human, save by courtesy. Yet the dawn of the glorious new era is at hand, and in its fullness of days Christ shall come again to it and enter into the hearts of his own, and it shall be the Father that shall enter, and by Messias. Be ye then prepared for the coming of the Spirit, for no man knoweth the day nor hour thereof.
Phylos, the Thibetan
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My friend, it is the soul that is chained, not the body of man. Unchain thy souls, oh, brethren, and seek to know the things of heaven, of the high life with God, and all things else shall be added unto you, yea, even to the ability to explore the stars in person.
Phylos, the Thibetan
I need not say thoughts are things, for all things are thoughts. Even a stone is a thought concept of the Eternal Spirit, and the stone seen by ordinary eyes is but the externalisation of the idea.
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