God is absolute reality. All things come from God, and all things are part of God. The soul as a divine spirit comes directly from God. The soul is the same essence as God (made in his image), and this essence is creative spirit which has dominion over all the creatures and objects of the created worlds. As souls we are all truly sons of God or children of God, for God formed us out of Its own being. God loves us as a perfect Father and Mother love their children, and all souls belong to the same spiritual family.
Then God said, 'Let us make man in our image, after our likeness;
and let them have dominion over the fish of the sea, and over
the birds of the air, and over the cattle, and over all the earth,
and over every creeping thing that creeps upon the earth.' So
God created man in his own image, in the image of God he created
him.
Genesis 1:26-27
You are the sons of the LORD your God.
Deuteronomy 14:1
Thus says God, the LORD, who created the heavens and stretched
them out, who spread forth the earth and what comes from it, who
gives breath to the people upon it and spirit to those who walk
in it.
Isaiah 42:5
(word of the LORD:) Behold, all souls are mine; the soul of the
father as well as the soul of the son is mine.
Ezekiel 18:4
Thus says the LORD, who stretched out the heavens and founded
the earth and formed the spirit of man within him
Zechariah 12:1
Have we not all one father? Has not one God created us?... Has
not the one God made and sustained for us the spirit of life?
Malachi 2:10, 15
I say, 'You are gods, sons of the Most High, all of you; nevertheless,
you shall die like men, and fall like any prince.'
Psalms 82:6-7
Because man goes to his eternal home, and the mourners go about
the streets; before the silver cord is snapped, or the golden
bowl is broken, or the pitcher is broken at the fountain, or the
wheel broken at the cistern, and the dust returns to the earth
as it was, and the spirit returns to God who gave it.
Ecclesiastes 12:5-7
Thus they reasoned, but they were led astray, for their wickedness
blinded them, and they did not know the secret purposes of God,
nor hope for the wages of holiness, nor discern the prize for
blameless souls; for God created man for incorruption, and made
him in the image of his own eternity, but through the devil's
envy death entered the world, and those who belong to his party
experience it.
Wisdom of Solomon 2:21-24
One of the basic teachings of the great religions of the world
is the idea that man is a divine being. In Asia this theanthropic
doctrine, or God-Man idea, is expressed in various ways. Hinduism
declares it in terms of the famous equation, atman=Brahman
(atman meaning 'the soul' or 'spirit of man' and Brahman
meaning 'God' or 'the Universal Spirit' or 'Soul'; in other words,
soul and Over-Soul). Confucianism regards man as a child of heaven
(T'ien). This is the same idea implied in the first two
words of the Christian prayer, 'Our Father.' Judaism teaches that
man was created in the image of God and that the human body is
the true temple of the Most High. Shinto, in its principle of
kannagara, affirms the divine nature of man. Tao,
according to Lao-tzu, is the origin of all things, including man.
It is interesting to note that the Chinese word 'Tao',
which means God, the Divine Order, or the Way, is the word for
both God and man in some Asian languages. Zoroastrianism declares
man's divinity in its doctrine of the fravashi or farohars.
Reyes, Cybernetlcs of Consciousness, p. 101
In the beginning, atman (Self, Soul), verily, one only,
was here - no other winking thing whatever. He bethought himself:
'Let me now create worlds.'
Aitareya Upanishad, 1.1
Confucius said, 'Heaven produced the virtue that is in me; what
can Huan T'ui do to me?'
Confucius, Analects, 7:22
Pindar tells us that the body obeys Death, the almighty, but the
image of the living creature lives on ('since this alone is derived
from the gods').
Rohde, Psyche, p. 7
The soul is the first origin and moving power of all that is,
or has become, or will be, and their contraries.
Plato, Laws, X 896
If a man should be able to assent to this doctrine as he ought,
that we are all sprung from God in an especial manner, and that
God is the father both of men and of gods, I suppose that
he would never have any ignoble or mean thoughts about himself.
Epictetus, Discourses, I:3
And to have God for your maker and father and guardian, shall
not this release us from sorrows and fears?
Epictetus, Discourses, I:9
He then who has observed with intelligence the administration
of the world, and has learned that the greatest and supreme and
the most comprehensive community is that which is composed
of men and God, and that from God have descended the seeds not
only to my father and grandfather, but to all beings which are
generated on the earth and are produced, and particularly to rational
beings - for these only are by their nature formed to have communion
with God, being by means of reason conjoined with Him - why should
not such a man call himself a citizen of the world, why not a
son of God, and why should he be afraid of anything which happens
among men?
Epictetus, Discourses, I:9
The primal phase of the Soul - inhabitant of the Supreme and,
by its participation in the Supreme, filled and illuminated -
remains unchangeably There; but in virtue of that first participation,
that of the primal participant, a secondary phase also participates
in the Supreme, and this secondary goes forth ceaselessly as Life
streaming from Life; for energy runs through the Universe and
there is no extremity at which it dwindles out. But, travel as
far as it may, it never draws that first part of itself from the
place whence the outgoing began: if it did, it would no longer
be everywhere.
Plotinus, Third Ennead, VIII: 5
In the beginning was the Word, and the Word was with God, and
God was the Word. This was in the beginning with God. All things
came to be through him, and without him not one thing came to
be which has come to be. In him was life, and the life was the
Light of human beings; and the Light shines in the darkness, and
the darkness has not comprehended it. It was the true Light, which
enlightens every person, coming into the world. He was in the
world, and the world through him came to be, and the world did
not know him. He came to his own, and his own did not accept him.
But as many as did accept him, he gave them authority to become
children of God, to those believing in his name, who were born
not from blood nor from the will of flesh nor from the will of
man, but from God. And the Word became flesh and resided among
us, and we saw his glory, glory as the one who came from
the Father, full of grace and truth.
John, 1:1-5, 9-14
Jesus said, 'If they say to you, "From where have you originated?"
say to them, "We have come from the Light, where the Light
has originated through itself. It stood and it revealed itself
in their image." If the say to you, "Who are you?"
say, "We are His sons and we are the elect of the Living
Father." If they ask you, "What is the sign of your
Father in you?" say to them, "It is a movement and a
rest."'
Gospel According to Thomas, 50
Jesus said, 'Blessed are the solitary and elect, for you shall
find the Kingdom; because you come from it, you shall go there
again.'
Gospel According to Thomas, 49
I have spoken at times of a light in the soul that is uncreated,
a light that is not arbitrarily turned on. I am accustomed to
hint at it frequently in my sermons, for it refers to the immediacy
of God, as undisguised and naked as he is by himself and to the
(divine) act of begetting. Thus I may truthfully say that this
light is rather to be identified with God than with any (perceptive)
power of the soul, even though it is essentially the same.
Meister Eckhart, p. 246
When God made man, he put into the soul his equal, his active,
everlasting masterpiece. It was so great a work that it could
not be otherwise than the soul and the soul could not be otherwise
than the work of God. God's nature, his being, and the Godhead
all depend on his work in the soul. Blessed, blessed be God that
he does work in the soul and that he loves his work! That work
is love and love is God. God loves himself and his own nature,
being and Godhead, and in the love he has for himself he loves
all creatures, not as creatures but as God. The love God bears
himself contains his love for the whole world.
Meister Eckhart, p. 224-225
It had been placed in me by a Nature which was really more perfect
than mine could be, and which even had within itself all the perfections
of which I could form any idea - that is to say, to put it in
a word, which was God. To which I added that since I knew some
perfections which I did not possess, I was not the only being
in existence; but that there was necessarily some other more perfect
Being on which I depended, or from which I acquired all that I
had.
Descartes, Discourse on Method, Part IV
Our birth is but a sleep and a forgetting:
The Soul that rises with us, our life's Star,
Hath had elsewhere its setting,
And cometh from afar:
Not in entire forgetfulness,
And not in utter nakedness,
But trailing clouds of glory do we come
From God, who is our home:
Heaven lies about us in our infancy!
Shades of the prison-house begin to close
Upon the growing Boy,
But He beholds the light, and whence it flows,
He sees it in his joy;
The Youth, who daily farther from the east
Must travel, still is Nature's Priest,
And by the vision splendid
Is on his way attended;
At length the Man perceives it die away,
And fade into the light of common day.
Wordsworth, "Intimations of Immortality From Recollections
of Early Childhood" V
The philosophy of six thousand years has not searched the chambers
and magazines of the soul In its experiments there has always
remained, in the last analysis, a residuum it could not resolve.
Man is a stream whose source is hidden. Our being is descending
into us from we know not whence.
Emerson, "The Over-Soul"
When he has seen that is not his, nor any man's, but that it is
the soul which made the world, and that it is all accessible to
him, he will know that he, as its minister, may rightfully hold
all things subordinate and answerable to it.
Emerson, "Literary Ethics"
The soul is the perfect and eternal divine essence. The soul may commune and communicate directly with the spirit of God, the Holy Spirit, and thus magnify the divine energy of the soul. The influx of the soul energies into the human consciousness is experienced as the divine attributes of love, intelligence, revelation, power, beauty, goodness, freedom, peace, joy, etc.
The Universal Atman (Soul) is, verily, that brightly shining
one which you reverence as the Atman (Soul).
Chandogya Upanishad, 5.12.1
That which is the finest essence - this whole world has that as
its soul. That is Reality. That is Atman (Soul). That art thou,
Svetaketu.
Chandogya Upanishad, 6.9.4
This shining, immortal Person who is in this mankind, and, with
reference to oneself, this shining, immortal Person who exists
as a human being - he is just this Soul, this Immortal, this Brahma,
this All.
Brihad-aranyaka Upanishad, 2.5.13
This person (purusha) here in the heart is made of mind,
is of the nature of light, is like a little grain of rice, is
a grain of barley. This very one is ruler of everything, is lord
of everything, governs this whole universe, whatsoever there is.
Brihad-aranyaka Upanishad, 5.6
He who consists of mind, whose body is life (prana), whose
form is light, whose conception is truth, whose soul (atman)
is space, containing all works, containing all desires, containing
all odors, containing all tastes, encompassing this whole world,
the unspeaking, the unconcerned - this Soul of mine within the
heart is smaller than a grain of rice, or a barley-corn, or a
mustard-seed, or a grain of millet, or the kernel of a grain of
millet; this Soul of mine within the heart is greater than the
earth, greater than the atmosphere, greater than the sky, greater
than these worlds
Containing all works, containing all desires, containing all odors,
containing all tastes, encompassing this whole world, the unspeaking,
the unconcerned - this is the Soul of mine within the heart, this
is Brahma. Into him I shall enter on departing hence.
Chandogya Upanishad, 3.14.2-4
Here people say: 'Since men think that by the knowledge of Brahma
they become the All, what, pray, was it that Brahma knew whereby
he became the All?'
Verily, in the beginning this world was Brahma.
It knew only itself (atmanam) : 'I am Brahma!' Therefore
it became the All. Whoever of the gods became awakened to this,
he indeed became it; likewise in the case of seers (rishi),
likewise in the case of men.... Whoever thus knows, 'I am Brahma!'
becomes this All; even the gods have not power to prevent his
becoming thus, for he becomes their self (atman).
So whoever worships another divinity (than his Self), thinking
'He is one and I another,' he knows not. He is like a sacrificial
animal for the gods.
Brihad-aranyaka Upanishad, 1.4.9-10
And the LORD said to Moses, 'Say to all the congregation of the
people of Israel, You shall be holy; for I the LORD your God am
holy.'
Leviticus 19:1-2
And Mary said, 'My soul magnifies the Lord, and my spirit is glad
in God my savior.'
Luke 1:46-47
By this we know that we abide in him and he in us, because he
has given us of his own Spirit.
1 John 4:13
God has revealed to us through the Spirit. For the Spirit searches
everything, even the depths of God. For what person knows a man's
thoughts except the spirit of the man which is in him? So also
no one comprehends the thoughts of God except the Spirit of God.
Now we have received not the spirit of the world, but the Spirit
which is from God, that we might understand the gifts bestowed
on us by God.
1 Corinthians 2:10-12
Every soul, authentically a soul, has some form of rightness and
moral wisdom; in the souls within ourselves there is true knowing:
and these attributes are no images or copies from the Supreme,
as in the sense-world, but actually are those very originals in
a mode peculiar to this sphere.
Plotinus, Fifth-Ennead, IX:13
It is infinity in the sense in which the Supreme God, also, is
free of all bound. This means that it is no external limit that
defines the individual being or the extension of souls any more
than of God; on the contrary each in right of its own power is
all that it chooses to be.
Plotinus, Fourth Ennead, III:8
We know that all spiritual being is in man. A wise old proverb
says, 'God comes to see us without bell;' that is, as there is
no screen or ceiling between our heads and the infinite heavens,
so is there no bar or wall in the soul, where man, the effect,
ceases, and God, the cause, begins. The walls are taken away.
We lie open on one side to the deeps of spiritual nature, to the
attributes of God. Justice we see and know, Love, Freedom, Power.
Emerson, "The Over-Soul"
The relations of the soul to the divine spirit are so pure that
it is profane to seek to interpose helps.
Emerson, "Self-Reliance"
For the soul's communication of truth is the highest event in
nature, since it then does not give somewhat from itself, but
it gives itself, or passes into and becomes that man whom it enlightens;
or in proportion to that truth he receives, it takes him to itself.
We distinguish the announcements of the soul, its manifestations
of its own nature, by the term Revelation. These are always
attended by the emotion of the sublime. For this communication
is an influx of the Divine mind into our mind.
Emerson, "The Over-Soul"
We cannot describe the natural history of the soul, but we know
that is divine.... All things are known to the soul. It is not
to be surprised by any communication. Nothing can be greater than
it. Let those fear and those fawn who will. The soul is in her
native realm, and it is wider than space, older than time, wide
as hope, rich as love. Pusillanimity and fear she refuses with
a beautiful scorn; they are not for her who puts on her coronation
robes, and goes out through universal love to universal power.
Emerson, "The Method of Nature"
We learn that the highest is present to the soul of man; that
the dread universal essence, which is not wisdom, or love, or
beauty, or power, but all in one, and each entirely, is that for
which all things exist, and that by which they are; that spirit
creates; that behind nature, throughout nature, spirit is present;
one and not compound it does not act upon us from without, that
is, in space and time, but spiritually, or through ourselves:
therefore, that spirit, that is, the Supreme Being, does not build
up nature around us, but puts it forth through us, as the life
of the tree puts forth new branches and leaves through the pores
of the old. As a plant upon the earth, so a man rests upon the
bosom of God; he is nourished by unfailing fountains, and draws
at his need inexhaustible power. Who can set bounds to the possibilities
of man? Once inhale the upper air, being admitted to behold the
absolute natures of justice and truth, and we learn that man has
access to the entire mind of the Creator, is himself the creator
in the finite. This view, which admonishes me where the sources
of wisdom and power lie, and points to virtue as to
'The golden key which opens the palace of eternity.'
carries upon its face the highest certificate of truth, because
it animates me to create my own world through the purification
of my soul.
Emerson, "Nature"
The human soul is a silent harp in God's choir, whose strings
need only to be swept by the divine breath to chime in with the
harmonies of creation.
Thoreau, Journal, August 10, 1838
Thou hast asked Me concerning the nature of the soul. Know, verily,
that the soul is a sign of God, a heavenly gem whose reality the
most learned of men hath failed to grasp, and whose mystery no
mind, however acute, can ever hope to unravel. It is the first
among all created things to declare the excellence of its Creator,
the first to recognize His glory, to cleave to His truth, and
to bow down in adoration before Him. If it be faithful to God,
it will reflect His light, and will, eventually, return unto Him.
Baha'u'llah, Baha'i World Faith, p. 121
It was a beautiful conception of the Wise Men of ancient Persia,
that every one should render homage to his own soul. All that
is divine in the universe is so to us only because of this divinity
within our own being. We may perceive and know, solely because
of what we are. It is the worship of the pure and excellent -
a reverence full of awe and wonder for all that is real, and beyond
the vicissitudes of change - the aspiring to fellowship and a
common nature with the True and Good.
Wilder, "The Soul," p. 459
It would be blasphemy to assert that God can manifest Himself
everywhere save only in the human soul. Indeed the very intimacy
of the relationship between God and the soul automatically precludes
any devaluation of the latter. It would be going perhaps too far
to speak of an affinity; but at all events the soul must contain
in itself the faculty of relation to God, i.e. a correspondence,
otherwise a connection could never come about. This correspondence
is, in psychological terms, the archetype of the God-image.
Jung, Psychology and Alchemy, p. 10-11
Philosophia perennis - the phrase was coined by Leibniz;
but the thing - the metaphysic that recognizes a divine Reality
substantial to the world of things and lives and minds; the psychology
that finds in the soul something similar to, or even identical
with, divine Reality; the ethic that places man's final end in
the knowledge of the immanent and transcendent Ground of all being
- the thing is immemorial and universal.
Huxley, The Perennial Philosophy, p. vii
Soul and Spirit being one, God and Soul are one, and this one
never included in a limited mind or a limited body. Spirit is
eternal, divine. Nothing but Spirit, Soul, can evolve Life, for
Spirit is more than all else. Because Soul is immortal, it does
not exist in mortality. Soul must be incorporeal to be Spirit,
for Spirit is not finite. Only by losing the false sense of soul
can we gain the eternal unfolding of life as immortality brought
to light.
Mary Baker Eddy, Science and Health, p. 335
My guru (Sri Yukteswar) mixed freely with men and women disciples,
treating all as his children. Perceiving their soul equality,
he made no distinction and showed no partiality.
'In sleep, you do not know whether you are a man or a woman,'
he said. 'Just as a man, impersonating a woman, does not become
one, so the soul, impersonating both man and woman, remains changeless.
The soul is the immutable, unqualified image of God.'
Yogananda, Autobiography of a Yogi, p. 132
'Master, can a soul really be lost forever?'
'Impossible! The soul is a part of God. How can you destroy God?'
Yogananda, The Master Said, p. 109
All souls (atmas) were, are and will be in the Over-Soul (Paramatma).
Souls (atmas) are all One. All souls (atmas) are infinite and
eternal. They are formless. All souls (atmas) are One; there is
no difference in souls (atmas) or in their being and existence
as souls (atmas).
Meher Baba, God Speaks, p. 1
The soul is the real man, the Atman or as some prefer to
call it, the Purush. The individual soul is a spark from
the Infinite Light, a drop from the ocean of being. As such it
is one with him - one in substance, one in qualities. It is in
the soul that all consciousness and all power resides.
Johnson, Path of the Masters, p. 320-321
Spirit is energy, the force that activates the human consciousness
and gives it life. Spirit individualizes itself as soul and so
resides closely within each consciousness. Many people have said
that a human being has a soul - but it is closer to the reality
to say that the soul has a human being. The soul, being Spirit,
is more enduring than the human consciousness.
John-Roger, Awakening Into Light, p, 1
There is a God-part within each person, which is the soul. It's
magnificent; it's divine; it's perfect; it's aware. And the soul's
natural state is joyful and loving and pure. When you experience
joy and love, you are experiencing your true self, your soul.
John-Roger, Consciousness of Soul, p. 9-10
The soul is an extension of God. The human has a soul within,
a spark of God. Because of this, it is our heritage to become
fully aware of our divine nature, to realize fully and completely
the nature of God, and to become conscious, responsible, co-creators
with God
John-Roger, Consciousness of Soul, p. 13
God constitutes the whole being, singly, individually, and collectively;
and every Soul has the divine message within itself - within the
Soul, not within the personality or the mind or the emotions,
but within the Self, which is the Christ.
John-Roger, Baraka, p. 4
The soul is
a creative spark of divine fire
and a direct extension of God
in the form of an individual.
The soul is
infinite, eternal, and perfect.
Not one soul will be lost.
The soul has no beginning and no end.
All souls return to the Supreme God.
Pure energy cannot be destroyed
although it may go through
many changes and transformations.
The energy of the life force
which animates human beings
expresses the divine qualities
of intelligence and love.
In humans the soul is incarnate
and may become consciously aware
of itself as the divine Light in all.
Beck, Living In God's Holy Thoughts, p. 2
In addition to the divine attributes of innate intelligence, love, and goodness, the soul as a reality which is unlimited is often described in negative terms such as infinite, immeasurable, invisible, intangible, incorporeal, immaterial, etc. The dynamic qualities of the soul are expressed positively to convey that it is active, self-moving, aware as the agent of consciousness, actual, free in its use of will, and transcendental of all the limitations of the created worlds.
Who is this one?
We worship him as the Self (Atman).
Which one is the Self?
(He) whereby one sees, or whereby one hears, or whereby one smells
odors, or whereby one articulates speech, or whereby one discriminates
the sweet and the unsweet; that which is heart and mind - that
is, consciousness, perception, discrimination, intelligence, wisdom,
insight, steadfastness, thought, thoughtfulness, impulse, memory,
conception, purpose, life, desire, will.
All these, indeed, are appellations of intelligence.... The world
is guided by intelligence. The basis is intelligence. Brahma is
intelligence.
So he, having ascended aloft from this world with that intelligent
Self (Atman), obtained all desires in yon heavenly world,
and became immortal.
Aitareya Upanishad, 5.1-4
That does not grow old with one's old age; it is not slain with
one's murder. That is the real city of Brahma. In it desires are
contained. That is the Soul (Atman), free from evil, ageless,
deathless, sorrowless, hungerless, thirstless, whose desire is
the Real, whose conception is the Real.
Chandogya Upanishad, 8.1.4
Mencius said, 'The great man is one who does not lose his (originally
good) child's heart.'
Mencius, 4B:12
Mencius said, 'The ability possessed by men without their having
acquired it by learning is innate ability, and the knowledge possessed
by them without deliberation is innate knowledge. Children carried
in the arms all know to love their parents.'
Mencius, 7A:15
Mencius said, 'If you let people follow their feelings (original
nature), they will be able to do good. This is what is meant by
saying that human nature is good. If man does evil, it is not
the fault of his natural endowment. The feeling of commiseration
is found in all men; the feeling of shame and dislike is found
in all men; the feeling of respect and reverence is found in all
men; and the feeling of right and wrong is found in all men. The
feeling of commiseration is what we call humanity; the feeling
of shame and dislike is what we call righteousness; the feeling
of respect and reverence is what we call propriety; and the feeling
of right and wrong is what we call wisdom. Humanity, righteousness,
propriety, and wisdom are not drilled into us from outside. We
originally have them with us. Only we do not think (to find them).
Therefore it is said, "Seek and you will find it, neglect
and you will lose it."'
Mencius, 6A:6
As soon as you describe nature as good, you are already contrasting
it with evil, and when you speak of it in terms of the opposites
of good and evil, it is no longer the original nature you are
talking about. Original nature is transcendent, absolute, and
beyond comparison, whereas goodness applies to the mundane world.
The moment you say it is good, you are contrasting it with evil
and you are no longer talking about original nature. When Mencius
said that nature is good, he did not mean that nature is morally
good, but simply used the language of admiration, like saying
'How fine the nature!' just as the Buddha exclaimed, 'Excellent
is the Path!'
I have criticized this theory and said that it is true that original
nature is an all-pervading perfection not contrasted with evil.
This is true of what Heaven has endowed in the self. But when
it operates in man, there is the differentiation between good
and evil. When man acts in accord with it, there is goodness.
When man acts out of accord with it, there is evil.
Chu Hsi, The Nature of Man and Things, 42
According to the Homeric view, human beings exist twice over:
once as an outward and visible shape, and again as an invisible
'image' which only gains its freedom in death. This, and nothing
else, is the Psyche.
Rohde, Psyche, p. 6
You would not find out the boundaries of soul, even by traveling
along every path: so deep a measure does it have.
Heraclitus fr. 45
Two characteristic marks have above all others been recognized
as distinguishing that which has soul in it from that which has
not - movement and sensation
Aristotle, On the Soul, I:2
The same tendency is shown by those who define soul as that which
moves itself; all seem to hold the view that movement is what
is closest to the nature of soul, and that while all else is moved
by soul, it alone moves itself.
Aristotle, On the Soul, I:2
We must maintain, further, that the soul is also the cause of
the living body as the original source of local movement. The
power of locomotion is not found, however, in all living things.
But change of quality and change of quantity are also due to the
soul. Sensation is held to be a qualitative alteration, and nothing
except what has soul in it is capable of sensation.
Aristotle, On the Soul, II:4
Some thinkers, accepting both premises, viz. that the soul is
both originative of movement and cognitive, have compounded it
of both and declared the soul to be a self-moving number.
Aristotle, On the Soul, I:2
Further, since it is the soul by or with which primarily we live,
perceive, and think: - it follows that the soul must be a ratio
or formulable essence, not a matter or subject.
Aristotle, On the Soul, I:2
All, then, it may be said, characterize the soul by three marks,
Movement, Sensation, Incorporeality, and each of these is traced
back to the first principles. That is why (with one exception)
all those who define the soul by its power of knowing make it
either an element or constructed out of the elements. The language
they all use is similar; like, they say, is known by like; as
the soul knows everything, they construct it out of all the principles.
Aristotle, On the Soul, I:2
Further, we have no light on the problem whether the soul may
not be the actuality of its body in the sense in which the sailor
is the actuality of the ship.
Aristotle, On the Soul, II:1
Hence the soul must be a substance in the sense of the form of
a natural body having life potentially within it. But substance
is actuality, and thus soul is the actuality of a body as above
characterized. Now the word actuality has two senses corresponding
respectively to the possession of knowledge and the actual exercise
of knowledge. It is obvious that the soul is actuality in the
first sense, viz. that of knowledge as possessed, for both sleeping
and waking presuppose the existence of soul, and of these waking
corresponds to actual knowing, sleeping to knowledge possessed
but not employed, and, in the history of the individual, knowledge
comes before its employment or exercise.
That is why the soul is the first grade of actuality of a natural
body having life potentially in it. The body so described is a
body which is organized.
Aristotle, On the Soul, II:1
This too is a property of the rational soul, love of one's neighbor,
and truth and modesty, and to value nothing more than itself,
which is also the property of Law. Thus then right reason differs
not at all from the reason of justice.
Marcus Aurelius, Meditations, XI:1
That the soul is of the family of the diviner nature, the eternal,
is clear from our demonstration that it is not material: besides
it has neither shape or color nor is it tangible.
Plotinus, Fourth Ennead, VII:10
The soul circumscribes all things. As I have said, it contradicts
all experience. In like manner it abolishes time and space. The
influence of the senses has in most men overpowered the mind to
that degree that the walls of time and space have come to look
real and insurmountable; and to speak with levity of these limits
is, in the world, the sign of insanity. Yet time and space are
but inverse measures of the force of the soul.
Emerson, "The Over-Soul"
The soul looketh steadily forwards, creating a world before her,
leaving worlds behind her. She has no dates, nor rites, nor persons,
nor specialties nor men. The soul knows only the soul; the web
of events is the flowing robe in which she is clothed.
Emerson "The Over-Soul"
The soul requires purity, but purity is not it; requires justice;
but justice is not that; requires beneficence, but is somewhat
better; so that there is kind of descent and accommodation felt
when we leave speaking of moral nature to urge a virtue which
it enjoins.
Emerson, "The Over-Soul"
This invisible and divine goodness, of which I only speak here
because of its being one of the surest and nearest signs of the
unceasing activity of our soul, this invisible and divine goodness
ennobles, in decisive fashion, all that it has unconsciously touched.
Maeterlinck, The Treasure of the Humble, p. 181
The theory of the Soul is the theory of popular philosophy and
of scholasticism, which is only popular philosophy made systematic.
It declares that the principle of individuality within us must
be substantial, for psychic phenomena are activities, and there
can be no activity without a concrete agent. This substantial
agent cannot be the brain but must be something immaterial; for
its activity, thought, is both immaterial, and takes cognizance
of immaterial things, and of material things in general and intelligible,
as well as in particular and sensible ways, - all which powers
are incompatible with the nature of matter, of which the brain
is composed. Thought moreover is simple whilst the activities
of the brain are compounded of the elementary activities of each
of its parts. Furthermore, thought is spontaneous or free, whilst
all material activity is determined ab extra; and
the will can turn itself against all corporeal goods and appetites,
which would be impossible were it a corporeal function. For these
objective reasons the principle of psychic life must be both immaterial
and simple as well as substantial, must be what is called a
Soul. The same consequence follows from subjective reasons.
Our consciousness of personal identity assures us of our essential
simplicity: the owner of the various constituents of the self,
as we have seen them, the hypothetical Arch-Ego whom we provisionally
conceived as possible, is a real entity of whose existence self
consciousness makes us directly aware. No material agent could
thus turn round and grasp itself - material activities always
grasp something else than the agent. And if a brain could grasp
itself and be self-conscious, it would be conscious of itself
as a brain and not as something of an altogether different kind.
The Soul then exists as a simple spiritual substance in which
the various psychic faculties, operations, and affection inhere.
James, Principles of Psychology, p. 221
We attribute a soul only to moving, living organisms. The soul
stands in innate relationship to free motion.... All the difficulties
that are connected with change of place demand of the soul that
it foresee, gather experiences, develop a memory, in order that
the organism be better fitted for the business of life. We can
ascertain then in the very beginning that the development of the
psychic life is connected with movement, and the evolution and
progress of all those things which are accomplished by the soul
are conditioned by the free movability of the organism.
Adler, Understanding Human Nature, p. 27
The first thing we can discover in the psychic trends is that
the movements are directed toward a goal. We cannot, therefore,
imagine the human soul as a sort of static whole. We can imagine
it only as a complex of moving powers which are, however, the
result of a unit cause, and which strive for the consummation
of a single goal. This teleology, this striving for a goal, is
innate in the concept of adaptation.
Adler, Understanding Human Nature, p. 28
We can accept knowledge as real only insofar as it is a manifestation
of a being capable of perception, thought, discrimination, and
experience, and possessing, in addition, the powers of abstraction,
conceptualization, generalization, and self-analysis. These, we
have shown, are found only in an empirically real self or individuality,
capable of saying, 'I am.' This individuality we call the soul.
We can accept morality only insofar as it is an expression of
a being possessing free-will and the power of choice and self-determination
These, we have shown, are true only of an individuality nonmechanically
determined as well as capable of assuming responsibility for its
own motives and actuations. This individuality we call the soul.
And, finally, we can accept religion only insofar as it is a manifestation
of spiritual faculties capable of virtue, worship, goodness, brotherhood,
and ultimate perfection. These can be regarded as real only if
man is essentially a spiritual being. In other words, man must
be regarded as a soul, a spiritual being, if we must find an explanation
for humanity's ineradicable urge toward perfection or God. Man,
the religious being, must be a spiritual being. He must be soul.
Reyes, Scientific Evidence of the Existence of the Soul,
p. 231-232
Thus, though there may be many worlds and many universes, even
solar systems greater than our own which we enjoy in the present;
this earthly experience, or this earth, is a mere speck when considered
as to our own solar system. Yet the soul of man, thy soul, encompasses
all in this solar system, or in others.
Edgar Cayce's Story of Jesus, p. 62
It does not require a large eye to see a large mountain. The reason
is that, though the eye is small, the soul which sees through
it is greater and vaster than all the things which it perceives.
In fact, it is so great that it includes all objects, however
large or numerous, within itself. For it is not so much that you
are within the cosmos as that the cosmos is within you.
Meher Baba, Life At Its Best, p. 43
Soul of man is inborn and indestructible. It has no age, no classification
in accordance to earth-measurements, and it can transcend time,
space, and causation.
Twitchell, The Tiger's Fang, p. 47
Blissfulness is the very first offspring of the interaction of
soul and Prakriti, and being the primal manifestation of the Godhood
in the soul, remains the longest to the end in its fullness in
spite of the other four coverings enveloping it and bedimming
its luster. Blissfulness being the essential and inseparable quality
of the soul inheres in its very nature. This is why the searching
soul ever feels restless, and feels terribly the loss of its essence
in the mighty swirl of the world.
Kirpal Singh, The Crown of Life, p. 17
soul 1: the immaterial essence or substance, animating
principle, or actuating cause of life or of the individual life
2a: the psychical or spiritual principle in general shared by
or embodied in individual human beings or all beings having a
rational and spiritual nature b: the psychical or spiritual nature
of the universe related to the physical world as the human soul
to the human body ... 3a: the immortal part of man having permanent
individual existence ... b: a person's total self in its living
unity and wholeness ... 4a: a seat of real life, vitality, or
action: personality, psyche b: an animating or essential part:
a vital principle actuating something ... 5d: spiritual or moral
force ... 6: human being: person.
Webster's Third New International Dictionary, p. 2176
The soul is the breath of life, the very essence which makes things alive. The soul give life and removes itself at the body's death; without the soul there is no life. The soul is life itself and animates all living organisms.
Then the LORD God formed man of dust from the ground, and breathed
into his nostrils the breath of life; and man became a living
soul.
Genesis 2:7
For I will not contend for ever, nor will I always be angry; for
from me proceeds the spirit, and I have made the breath of life.
Isaiah 57:16
And as her soul was departing (for she died), she called his name
Benoni; but his father called his name Benjamin.
Genesis 35:18
(Elijah) cried to the LORD, 'O LORD my God, let this child's soul
come into him again.' And the LORD hearkened to the voice of Elijah;
and the soul of the child came into him again, and he revived.
1 Kings 17:21-22
The self's (Jiva) essence is life.
(Jainism) Tattvarthadhigma Sutra, II:7
He who breathes in with your breathing in (prana) is the
Soul of yours, which is in all things.
Brihad-aranyaka Upanishad, 3.4.1
Socrates: If I am to say what occurs to me at the moment, I should
imagine that those who first use the name psyche meant
to express that the soul when in the body is the source of life,
and gives the power of breath and revival, and when this reviving
power fails then the body perishes and dies, and this, if I am
not mistaken, they called psyche.
Plato, Cratylus, 399
Socrates: What is that which holds and carries and gives life
and motion to the entire nature of the body? What else but the
soul?... And do you not believe with Anaxagoras, that mind or
soul is the ordering and containing principle of all things?...
Then you may well call that power phusechei which carries
and holds nature, and this may be refined away into psyche.
Plato, Cratylus, 400
And, what is more, he would say that so soon as the soul, the
only seat of intelligence, is gone out of a man, even though he
be our nearest and dearest, we carry out his body and hide it
in the tomb. Xenophon, Memorabilia, I, ii, 53
And the soul is a nature capable of perception. And they regard
it as the breath of life, congenital with us; from which they
infer first that it is a body and secondly that it survives death.
Yet it is perishable, though the soul of the universe, of which
the individual souls of animals are parts. is indestructible.
Diogenes Laertius, "Zeno," VII:156
We resume our inquiry from a fresh starting-point by calling attention
to the fact that what has soul in it differs from what has not,
in that the former displays life.
Aristotle, On the Soul, II:2
The soul is the cause or source of the living body. The terms
cause and source have many senses. But the soul is the cause of
its body alike in all three senses which we explicitly recognize.
It is the source or origin of movement, it is the end, it is the
essence of the whole living body.
That it is the last, is clear; for in everything the essence is
identical with the ground of its being, and here, in the case
of living things, their being is to live, and of their being and
their living the soul in them is the cause or source. Further,
the actuality of whatever is potential is identical with its formulable
essence.
It is manifest that the soul is also the final cause of its body.
For Nature, like mind, always does whatever it does for the sake
of something, which something is its end. To that something corresponds
in the case of animals the soul and in this it follows the order
of nature; all natural bodies are organs of the soul.
Aristotle, On the Soul, II:4
Let every soul recall, then, at the outset the truth that soul
is the author of all living things, that it has breathed the life
into them all, whatever is nourished by earth and sea, all the
creatures of the air, the divine stars in the sky; it is the maker
of the sun; itself formed and ordered this vast heaven and conducts
all that rhythmic motion; and it is a principle distinct from
all these to which it gives law and movement and life, and it
must of necessity be more honorable than they, for they gather
or dissolve as soul brings them life or abandons them, but soul,
since it never can abandon itself, is of eternal being.
Plotinus, Fifth Ennead, I:2
There is a deeper fact in the soul than compensation, to wit,
its own nature. The soul is not a compensation, but a life. The
soul is. Under all this running sea of circumstances, whose
waters ebb and flow with perfect balance, lies the aboriginal
abyss of real being. Essence, or God, is not a relation or a part,
but the whole. Being is the vast affirmative, excluding negation,
self balanced, and swallowing up all relations, parts and times
within itself.
Emerson, "Compensation"
What is the origin of the word Seele? Like the English
word soul, it comes from the Gothic saiwala and
the old German saiwalo, and these can be connected etymologically
with the Greek aiolos, 'quick-moving, twinkling, iridescent'.
The Greek word psyche also means 'butterfly'. Saiwalo
is related on the other side to the Old Slavonic sila,
'strength'. These connections throw light on the original meaning
of the word soul: it is moving force, that is, life-force.
Jung, Structure and Dynamics of the Psyche, p. 345
The ancient view held that the soul was essentially the life of
the body, the life-breath, or a kind of life force which assumed
spatial and corporeal form at the moment of conception, or during
pregnancy, or at birth, and left the dying body again after the
final breath. The soul in itself was a being without extension,
and because it existed before taking corporeal form and afterwards
as well, it was considered timeless and hence immortal.
Jung, Structure and Dynamics of the Psyche, p. 345
As life itself the soul can never die, and as being it must always exist. Therefore the soul is an eternal being and immortal.
They (Egyptians) were also the first to broach the opinion
that the soul of man is immortal.
Herodotus, The History, II:123
The last-named author (Theopompus) says that according to the
Magi men will live in a future life and be immortal....
The philosophy of the Egyptians is described as follows so far
as relates to the gods and to justice. They say ... that the soul
survives death and passes into other bodies.
Diogenes Laertius, I:9-11
And some, including Choerilus the poet, declare that he (Thales)
was the first to maintain the immortality of the soul.
Diogenes Laertius, "Thales," I:24
None the less the following became universally known: first, that
he (Pythagoras) maintains that the soul is immortal.
Porphyrius, Vita Pythagorae, 19
All things live which partake of heat - this is why plants are
living things - but all have not soul, which is a detached part
of aether, partly the hot and partly the cold, for it partakes
of cold aether too. Soul is distinct from life; it is immortal,
since that from which it is detached is immortal.
Diogenes Laertius, "Pythagoras," VIII:28
Fools - for they have no far-reaching thoughts - who fancy that
that which formerly was not can come into being or that anything
can perish and be utterly destroyed For coming into being from
that which in no way is is inconceivable, and it is impossible
and unheard-of that that which is should be destroyed. For it
will ever be there wherever one may keep pushing it.
Empedocles, fr. 11
Immortal mortals, mortal immortals, living their death and dying
their life.
Heraclitus, fr. 62
'Of things invisible, as of mortal things, only the gods have
certain knowledge; but to us, as men, only inference from evidence
is possible.' He held also that the soul is immortal and that
it is continuously in motion like the sun.
Diogenes Laertius, "Alcmaeon," VIII:83
Socrates: They say that the soul of man is immortal, and at one
time has an end, which is termed dying, and at another time is
born again, but is never destroyed, And the moral is, that a man
ought to live always in perfect holiness.
Plato, Meno, 81
It is not true that at any time I was not, nor thou, nor these
kings of men; nor is it true that any of us shall ever cease to
be hereafter. As the soul passes physically through childhood
and youth and age, so it passes on to the changing of the body.
The self-composed man does not allow himself to be disturbed and
blinded by this.
Bhagavad-Gita, II:12-13
And do not be afraid of the one killing the body, not being able
to kill the soul.
Matthew 10:28
The disciples said to Jesus, 'Tell us how our end will be.'
Jesus said, 'Have you then discovered the beginning so that you
inquire about the end? For where the beginning is, there shall
be the end. Blessed is he who shall stand at the beginning, and
he shall know the end and he shall not taste death.'
Gospel According to Thomas, 18
It concerns all our life to know whether the soul be mortal or
immortal.
Pascal, Pensées, 218
That immortality of the soul is a matter which is of so great
consequence to us and which touches us so profoundly that we must
have lost all feeling to be indifferent as to knowing what it
is. All our actions and thoughts must take such different courses,
according as there are or are not eternal joys to hope for, that
it is impossible to take one step with sense and judgment unless
we regulate our course by our view of this point which ought to
be our ultimate end. Thus our first interest and our first duty
is to enlighten ourselves on this subject, whereon depends all
our conduct.
Pascal, Pensées, 194
Thou, whose exterior semblance doth belie
Thy Soul's immensity;
Thou best Philosopher, who yet does keep
Thy heritage, thou Eye among the blind,
That, deaf and silent, read'st the eternal deep,
Haunted for ever by the eternal mind, -
Mighty Prophet! Seer blest!
On whom those truths do rest,
Which we are toiling all our lives to find,
In darkness lost, the darkness of the grave;
Thou, over whom thy Immortality
Broods like the Day, a Master o'er a Slave,
A Presence which is not to be put by;
Thou little Child, yet glorious in the might
Of heaven-born freedom on thy being's height,
Why with such earnest pains dost thou provoke
The years to bring the inevitable yoke,
Thus blindly with thy blessedness at strife?
Full soon thy Soul shall have her earthly freight,
And custom lie upon thee with a weight,
Heavy as frost, and deep almost as life'
Wordsworth, "Intimations of Immortality From Recollections
of Early Childhood," VIII
He saw and knew that the Cosmos is not dead matter but a living
Presence, that the soul of man is immortal, that the universe
is so built and ordered that without any peradventure all things
work together for the good of each and all, that the foundation
principle of the world is what we call love and that the happiness
of every one is in the long run absolutely certain.
Bucke, Cosmic Consciousness, p. 10
There are three truths which are absolute, and which cannot be
lost, but yet may remain silent for lack of speech.
The soul of man is immortal and its future is the future of a
thing whose growth and splendor has no limit.
The principle which gives life dwells in us and without us, is
undying and eternally beneficent, is not heard or seen or smelt,
but is perceived by the man who desires perception.
Each man is his own absolute lawgiver, the dispenser of glory
or gloom to himself, the decreer of his life, his reward, his
punishment
Leadbeater, A Textbook of Theosophy, p. 8
If we ask what a Substance is, the only answer is that it is a
self-existent being, or one which needs no other subject in which
to inhere. At bottom its only positive determination is Being,
and this is something whose meaning we all realize even though
we find it hard to explain. The Soul is moreover an individual
being, and if we ask what that is, we are told to look in upon
our Self, and we shall learn by direct intuition better than through
any abstract reply. Our direct perception of our own inward being
is in fact by many deemed to be the original prototype out of
which our notion of simple active substance in general is fashioned.
The consequences of the simplicity and substantiality of
the Soul are its incorruptibility and natural immortality
- nothing but God's direct fiat can annihilate it - and
its responsibility at all times for whatever it may have ever
done.
James, Principles of Psychology, p. 221
If souls are the essential beingness of reality, then they can have no beginning or end and must always exist. Although formed out of God's essence, that essence as the source of all life can have no source other than itself. Since nothing else could have created it, it must be an eternal reality. That which can move itself always has the ability to move. Souls continue through the cycle of birth and death and birth, etc. Even the "disease" of the soul, vice or evil, is not able to destroy its divine essence. The innate knowledge within the soul implies a previous divine existence. The principle of life could never die, and the pure essence of the soul is incorruptible. Immortality has been revealed by persons who are in a divine consciousness. Also a good and merciful God would save all souls in heavenly bliss forever. Why would a perfect God destroy a soul? The active energy of the soul also intuits that it will always continue to be active.
That which really is, cannot go out of existence, just as that
which is non-existent cannot come into being. The end of this
opposition of 'is' and 'is not' has been perceived by the seers
of essential truths, Know that to be imperishable by which all
this is extended. Who can slay the immortal spirit? Finite bodies
have an end, but that which possesses and uses the body, is infinite,
illimitable, eternal, indestructible. Therefore fight, O Bharata.
He who regards this (the soul) as a slayer, and he who thinks
it is slain, both of them fail to perceive the truth. It does
not slay, nor is it slain. This is not born, nor does it die,
nor is it a thing that comes into being once and passing away
will never come into being again. It is unborn, ancient, sempiternal;
it is not slain with the slaying of the body. Who knows it as
immortal eternal imperishable spiritual existence, how can that
man slay, O Partha, or cause to be slain? The embodied soul casts
away old and takes up new bodies as a man changes worn-out raiment
for new. Weapons cannot cleave it, nor the fire burn, nor do the
waters drench it, nor the wind dry. It is uncleavable, it is incombustible,
it can neither be drenched nor dried. Eternally stable, immobile,
all-pervading, it is for ever and for ever. It is unmanifest,
it is unthinkable, it is immutable, so it is described (by the
Srutis); therefore knowing it as such, thou shouldst not
grieve. Even if thou thinkest of it (the self) as being constantly
subject to birth and death, still, O mighty armed, thou shouldst
not grieve. For certain is death for the born, and certain is
birth for the dead; therefore what is inevitable ought not to
be a cause of thy sorrow. Beings are unmanifest in the beginning,
manifest in the middle, O Bharata, unmanifest likewise are they
in disintegration. What is there to be grieved at? One sees it
as a mystery or one speaks of it or hears of it as a mystery,
none knows it. This dweller in the body of everyone is eternal
and indestructible, O Bharata; therefore thou shouldst not grieve
for any creature.
Bhagavad-Gita, II:16-30
Socrates: The soul through all her being is immortal, for that
which is ever in motion is immortal; but that which moves another
and is moved by another, in ceasing to move ceases also to live.
Only the self-moving, never leaving self, never ceases to move,
and is the fountain and beginning of motion to all that moves
besides. Now, the beginning is unbegotten, for that which is begotten
has a beginning; but the beginning is begotten of nothing, for
if it were begotten of something, then the begotten would not
come from a beginning. But if unbegotten, it must also be indestructible;
for if beginning were destroyed, there could be no beginning out
of anything, nor anything out of a beginning; and all things must
have a beginning. And therefore the self-moving is the beginning
of motion; and this can neither be destroyed nor begotten, else
the whole heavens and all creation would collapse and stand still,
and never again have motion or birth. But if the self-moving is
proved to be immortal, he who affirms that self-motion is the
very idea and essence of the soul will not be put to confusion.
For the body which is moved from without is soulless; but that
which is moved from within has a soul, for such is the nature
of the soul. But if this be true, must not the soul be the self-moving,
and therefore of necessity unbegotten and immortal?
Plato, Phaedrus, 245
If the inherent natural vice or evil of the soul is unable to
kill or destroy her, hardly will that which is appointed to be
the destruction of some other body, destroy a soul or anything
else except that of which it was appointed to be the destruction....
But the soul which cannot be destroyed by an evil, whether inherent
or external, must exist for ever, and if existing for ever, must
be immortal?
Plato, Republic, X, 610-611
Your favorite doctrine, Socrates, that knowledge is simply recollection,
if true, also necessarily implies a previous time in which we
have learned that which we now recollect. But this would be impossible
unless our soul had been in some place before existing in the
form of man; here then is another proof of the soul's immortality.
Plato, Phaedo, 72-73
Socrates: And if the truth of all things always existed in the
soul, then the soul is immortal.
Plato, Meno, 86
Then may we not say, Simmias, that if, as we are always repeating,
there is an absolute beauty, and goodness, and an absolute essence
of all things; and if to this, which is now discovered to have
existed in our former state, we refer all our sensations, and
with this compare them, finding these ideas to be pre-existent
and our inborn possession - then our souls must have had a prior
existence, but if not, there would be no force in the argument?
Plato, Phaedo, 76
For if the soul exists before birth, and in coming to life and
being born can be born only from death and dying, must she not
after death continue to exist, since she has to be born again?
Plato, Phaedo, 77
Tell me, then, what is that of which the inherence will render
the body alive?
The soul, he replied.
And is this always the case?
Yes, he said, of course.
Then whatever the soul possesses, to that she comes bearing life?
Yes, certainly.
And is there any opposite to life?
There is, he said.
And what is that?
Death.
Then the soul, as has been acknowledged, will never receive the
opposite of what she brings.
Impossible, replied Cebes....
And what do we call that principle which does not admit of death?
The immortal, he said.
And does the soul admit of death?
No.
Then the soul is immortal?
Yes, he said.
Plato, Phaedo, 105
If the immortal is also imperishable, then the soul will be imperishable
as well as immortal; but if not, some other proof of her imperishableness
will have to be given.
No other proof is needed, he said; for if the immortal, being
eternal, is liable to perish, then nothing is imperishable.
Yes, replied Socrates, and yet all men will agree that God, and
the essential form of life, and the immortal in general, will
never perish.
Yes, all men, he said - that is true; and what is more, gods,
if I am not mistaken, as well as men.
Seeing then that the immortal is indestructible must not the soul,
if she is immortal, be also imperishable?
Most certainly.
Then when death attacks a man, the mortal portion of him may be
supposed to die, but the immortal retires at the approach of death
and is preserved safe and sound?
True.
Then, Cebes, beyond question, the soul is immortal and imperishable,
and our souls will truly exist in another world!
Plato, Phaedo, 106-107
To know the nature of a thing we must observe it in its unalloyed
state, since any addition obscures the reality. Clear, then look:
or, rather, let a man first purify himself and then observe: he
will not doubt his immortality when he sees himself thus entered
into the pure, the Intellectual.
Plotinus, Fourth Ennead, VII:10
The First Reason Why the Soul Is Immortal: It Is the Subject of
Science which Is Eternal ... Another Reason: It Is the Subject
Reason Which Is Not Changed ...
The soul is a subject in which reason is inseparably (by that
necessity also by which it is shown to be in the subject), neither
can there be any soul except a living soul, nor can reason be
in a soul without life, and reason is immortal; hence, the soul
is immortal.
Augustine, "On the Immortality of the Soul," 1, 2, 9
But it has been made evident that bodies, of what frame or texture
soever, are barely passive ideas in the mind, which is more distant
and heterogeneous from them than light is from darkness. We have
shown that the soul is indivisible, incorporeal, unextended, and
it is consequently incorruptible. Nothing can be plainer than
that the motions, changes, decays, and dissolutions which we hourly
see befall natural bodies (and which is what we mean by the course
of nature) cannot possibly affect an active, simple, uncompounded
substance; such a being therefore is indissoluble by the force
of nature; that is to say, 'the soul of man is naturally immortal.'
Berkeley, Principles of Human Knowledge, 141
By the mere light of reason it seems difficult to prove the Immortality
of the Soul. The arguments for it are commonly derived either
from metaphysical topics, or moral, or physical. But in reality,
it is the gospel, and the gospel alone that has brought life and
immortality to light.... Nothing could set in a fuller light the
infinite obligations which mankind have to Divine revelation;
since we find, that no other medium could ascertain this great
and important truth.
David Hume, Of the Immortality of the Soul
If it were true that one human soul was immortal and yet was to
be eternally damned, getting only more clotted with crime and
deeper bit by agony as the ages went slowly by, the Immortality
were a curse, not to that man only, but to all Mankind - for no
amount of happiness, merited or undeserved, could ever atone or
make up for the horrid wrong done to that one most miserable man.
Who of you is there that could relish Heaven - or even bear it
for a moment - knowing that a Brother was doomed to smart with
ever greatening agony, while year on year, and age on age, the
endless chain of Eternity continued to coil round the flying wheels
of Hell! I say the thought of one such man would fill even Heaven
with misery, and the best man of men would scorn the joys of everlasting
bliss, would spurn at Heaven and say, 'Give me my Brother's place
- for me there is no Heaven while he is there!' Now it has been
popularly taught that not one man alone but the vast majority
of all Mankind are thus to be condemned; immortal only to be everlastingly
wretched. That is the popular doctrine now in this land. It has
been so taught in the Christian churches these sixteen centuries
and more - taught in the name of Christ! Such an Immortality would
be a curse to men, to every man; as much so to the 'saved' as
to the 'lost,' for who would willingly stay in Heaven - and on
such terms? Surely not He who wept with weeping men! 1
Theodore Parker, "A Sermon of Immortal Life," The
Farther Shore, p. 247
To me the eternal existence of my soul is proved from my need
of activity. If I work incessantly till my death, nature is pledged
to give me another form of being when the present can no longer
sustain my spirit.
Goethe to Eckermann (Feb. 4, 1829), The Farther Shore,
p. 221
Immortality will come to such as are fit for it, and he who would
be a great soul in future must be a great soul now. It is a doctrine
too great to rest on any legend, that is, on any man's experience
but our own. It must be proved, if at all, from our own activity
and designs, which imply an interminable future for their play.
Emerson, "Worship"
I am a better believer, and all serious souls are better believers
in the immortality, than we can give grounds for. The real evidence
is too subtle, or is higher than we can write down in propositions.
Emerson, "Immortality"
H. B.: When in deep agony, a side light was flashed upon my soul,
with almost blinding suddenness - 'If you could find a beginning,
would not that beginning be itself an end?' Hence, if you could
find one end of things, would not that show you that there must
also be another end? What! an end of all things, beyond which
there could be only blankness, as there must have been before
things began to be, if they did begin. No! 'There was no beginning
and there can be no end!' Since that moment's experience I have
not been troubled as to the immortality of the soul, and I now
think I never shall be again.
Bucke, Cosmic Consciousness, p. 306
Our own death is indeed unimaginable, and whenever we make the
attempt to imagine it we can perceive that we really survive as
spectators. Hence the psychoanalytic school could venture on the
assertion that at bottom no one believes in his own death, or
to put the same thing in another way, in the unconscious every
one of us is convinced of his own immortality.
Sigmund Freud, "Thoughts for the Times on War and Death,"
3
The soul is a unity, and all souls are unified in God, the One reality of all that is. Thus every individual is whole and complete, and yet all individuals are the same essence as each other.
This is just what Empedocles says about his own birth - 'Of
these I too am now one, a fugitive from the gods and a wanderer.'
He calls by the name of god, that is to say, the One and its unity,
in which he himself dwelt before he was snatched thence by Strife
and born into this world of plurality which Strife has organized.
Empedocles in Kirk and Raven, The Pre-Socratic Philosophers,
p. 356
Constantly regard the universe as one living being, having one
substance and one soul; and observe how all things have reference
to one perception, the perception of this one living being; and
how all things act with one movement; and how all things are the
cooperating causes of all things which exist; observe too the
continuous spinning of the thread and the contexture of the web.
Marcus Aurelius, Meditations, IV:40
There is one soul, though it is distributed among infinite natures
and individual circumstances (or individuals). There is one intelligent
soul, though it seems to be divided.
Marcus Aurelius, Meditations, XII:30
That the Soul of every individual is one thing we deduce from
the fact that it is present entire at every point of the body
- the sign of veritable unity - not some part of it here and another
part there.
Plotinus, Fourth Ennead, IX:l
If the soul in me is a unity, why need that in the universe be
otherwise seeing that there is no longer any question of bulk
or body? And if that, too, is one soul and yours, and mine, belongs
to it, then yours and mine must also be one: and if, again, the
soul of the universe and mine depend from one soul, once more
all must be one.
Plotinus, Fourth Ennead, IX:
But as by the acquisition of justice they become just, or by the
acquisition of wisdom, wise, so by the same argument they must,
when they have acquired divinity, become gods. Therefore every
happy man is a god, though by nature God is one only: but nothing
prevents there being as many as you like by participation.
Boethius, The Consolation of Philosophy, III, x
It is one light which beams out of a thousand stars.
It is one soul which animates all men.
Emerson, "The American Scholar"
Meantime within man is the soul of the whole; the wise silence;
the universal beauty, to which every part and particle is equally
related; the eternal ONE. And this deep power in which we exist
and whose beatitude is all accessible to us, is not only self-sufficing
and perfect in every hour, but the act of seeing and the thing
seen, the seer and the spectacle, the subject and the object,
are one. We see the world piece by piece, as the sun, the moon,
the animal, the tree; but the whole, of which these are the shining
parts, is the soul.
Emerson, "The Over-Soul"
The heart and soul of all men being one, this bitterness of His
and Mine ceases. His is mine, I am my brother and my brother is
me.
Emerson, "Compensation"
The consciousness available in the realm of Soul is not in lesser
creatures, but man may, upon obtaining illumination, acquire a
degree of this consciousness. While this realm allows for distinctions,
there is no actual division so that the whole is present in each
of the parts. Particular Souls may exist without dividing the
Universal Soul or the Universal Soul absorbing the multiple Souls.
The particular Souls are distinct in consciousness yet aware of
their unity with other Souls, and they lose nothing of egoness
by entering into the life of the whole. So it is with the illumined
Soul of man as it returns back to its source, no longer a personality
of an earthly man, but the individuality of a Cosmic being. 'Happy
and blessed one, thou shall be a god instead of a mortal,' says
Persephone to an Initiate Soul.
McDaniel, Lamp of the Soul, p. 256
From the viewpoint of the most interior consciousness of creation,
individual Souls are only points of consciousness in the total
cosmos; it was from this approach that Buddha implies that there
are no individual Souls, but only one Universal Soul, and the
life of the individual but a 'chain of causation' in the course
of the whole. From the consciousness of man, however, the tracking
of the ego through time discloses the formation of the individual
Soul in which is stored the seeds of the past and the pattern
of the future. The destiny of the ego is woven in the Soul, and
this destiny cannot be defeated or changed except by action of
the ego. This individual Soul, starting as it does from a point
in the whole, may eventually expand to partake of the whole.
McDaniel, Lamp of the Soul, p. 263
Soul is the Reality and the Essence. It is one as well as a totality.
In one there is always the delusion of many, and the totality
does signify the existence therein of so many parts.
Kirpal Singh, The Crown of Life, p. 9
Soul then is the life-principle and the root cause at the core
of everything, for nothing can come into manifestation without
it. It has a quickening effect, and imparts its life-impulse to
the seemingly inert matter by contact with it. It is by the life
and light of the quickening impulse of the soul that matter assumes
so many forms and colors with their variety of patterns and designs
which we see in the Universe. This life current or soul is extremely
subtle, a self effulgent spark of Divine Light, a drop from the
Ocean of Consciousness, with no beginning and no end, and eternally
the same, an unchangeable permanence, boundless, complete in Itself,
an ever-existent and all-sentient entity, immanent in every form,
visible and invisible, for all things manifest themselves because
of It. Nothing is made that is not made by It.
'The One remains, the many change and pass,
Life like a dome of many-colored glass,
Stains the white radiance of Eternity.'
Shelley
Kirpal Singh. The Crown of Life. p. 10-11
There is one consciousness,
the consciousness of God.
There is one being,
the beingness that is absolute.
There is one Light,
the Light of the Holy Spirit.
There is one truth,
the truth that is eternal.
There is one energy,
the energy of life.
There is one action,
the action of evolution.
There is one love,
and that is the divine love.
Beck, Living In God's Holy Thoughts, p. 1