BECK index
THE SOUL: Contents

Soul Liberation

Progression and Evolution
Spiritual Aspiration
Desirelessness and Non-attachment
Spiritual Exercises

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Meditation is the art of centering consciousness in the true self by quieting the mind.
In self-realization one discovers the Light of truth in the soul itself.
By transcending the consciousness of objects, feelings, and thoughts
one may experience pure consciousness and the oneness of the soul with God.

The soul can be attained by truth, by discipline,
by correct knowledge, by studying God.
Within the body, made of light, pure is this
which the ascetics, their faults removed, view.
Truth alone conquers, not falsehood.
By truth is laid out the path leading to the gods
by which the sages whose desires are satisfied
ascend to where the supreme home of truth is.
Vast, divine, its form unthinkable, subtler than the subtle,
it shines out, farther than the far, yet close-by.
resting in the secret place,
even here it is seen by those with vision.
It is not grasped by sight nor even by speech
nor by other angels, nor by austerity nor by work.
By the grace of wisdom and mental purity
by meditating one does see the indivisible.
Mundaka Upanishad 3.1.5-8

When through self, by the suppressing of the mind,
one sees the brilliant Self which is more subtle than the subtle,
then having seen the Self through one’s self,
one becomes selfless.
Because of being selfless, he is to be regarded as incalculable,
without origin—the mark of liberation.
This is the supreme secret doctrine.
For thus has it been said:
“For by tranquility of thought
Deeds (karman), good and evil, one destroys!
With soul (atman) serene, stayed on the Soul (Atman),
Delight eternal one enjoys!
Maitri Upanishad 6.20

One should worship with the thought that
he is just one’s self (atman), for therein all these become one.
That same thing, namely, this self, is the trace of this All,
for by it one knows this All
Brihad-aranyaka Upanishad 1.4.7

When conscious control is established in the soul,
free from the longing of all desire,
then one is said to be thus united.
As a lamp in a windless state does not flicker,
the analogy is remembered of the yogi
of conscious control united in the yoga of the soul.
Where consciousness rests curbed by the practice of yoga,
and where by the soul seeing the soul in the soul one is content.
One knows this perpetual happiness,
which is intuitively perceived beyond the senses,
and established there does not deviate from that truth;
and which having gained, one thinks no other gain
better than this in which is established
one who is not disturbed even by heavy sorrow.
Let it be known that
this dissolution of union with sorrow is called yoga.
This yoga is to be practiced
with determination without discouraged thought.
Abandoning without exception all desires born of motivation,
completely mastering the senses with the mind,
one should gradually with firm intuitive perception
quiet the mind, the soul making it stand still.
One should not think of anything at all.
Whenever the unsteady moving mind wanders here and there,
mastering this, one should direct the will in the soul.
Supreme happiness comes to this peaceful mind of the yogi,
emotion pacified, God-realized, sinless.
Thus always uniting the soul, the yogi freed from evil
easily reaches the endless happiness of God-contact.
The soul united in yoga observes the soul in all beings
and all beings in the soul, everywhere the same revelation. Bhagavad-Gita VI:18-29

But those whose ignorance is destroyed by knowledge of soul,
like the sun, their knowledge illuminates this supreme.
Those intuiting that, thinking that, established in that,
devoted to that, go not again to rebirth,
knowledge shaking off wrongs.
Bhagavad-Gita V:16-17

When the observer perceives no doer other than the qualities
and knows the highest, this one attains my essence.
Transcending these three qualities coming to be in the body,
the embodied, released from birth, death, old age, pain,
attains immortality.
Bhagavad-Gita XIV:19-20

For the discriminating perceiver
the soul is completely detached from emotion and mind.
For then with serene discrimination
consciousness moves toward freedom.
That has intervals of other thoughts from previous tendencies.
The removal of these is as explained with the obstacles.
Even in the highest illumination having no selfish attachment
from constant discriminating knowledge
comes virtue cloud meditation.
From that comes detachment from obstacle effects.
Then all the covering impurities removed,
because of infinite knowledge the universe is small.
Then having fulfilled their purpose
the evolution of transforming qualities stops.
The continuity of moments at the end of evolution
are cognized as a distinct transformation.
Empty for the sake of Spirit the qualities return to nature.
Freedom is established in its own form, or it is aware energy.
Patanjali, Union Threads IV:25-34

Empty yourself of everything.
Maintain a steady serenity.
All things take shape and become active,
but I see them return to their source,
like vegetation that grows and flourishes,
but returns to the root from which it springs.
Returning to the source is serenity; it is to realize one’s destiny.
To realize one’s destiny is to know the eternal.
To know the eternal is to be enlightened.
Lao-zi, Dao De Jing 16

Can you embrace the One with your soul,
and never depart from the Way?
Can you concentrate your vital force
to achieve the gentleness of a new-born baby?
Can you cleanse and purify your mystic vision until it is clear?
Lao-zi, Dao De Jing 10

Joy and anger, sadness and pleasure, anticipation and regret,
fickleness and fixedness, vehemence and indolence,
eagerness and tardiness: these moods, like music
from an empty tube or mushrooms from the warm moisture,
day and night come before us,
and we do not know silence they sprout!
Let us stop! Let us stop!
Can we expect to find out suddenly how they are produced?
If there were not the views of another, I should not have mine.
If there were not I with my views, his would be uncalled for.
This is nearly a true statement,
but we do not know what makes it so.
It might seem as if there would be
a true Governor concerned with it,
but we do not find any trace of his presence and acting.
That such a one could act so I believe;
but we do not see his form.
He affects, but has no form.
Chuang-zi 2:2

When the mind of the sage is tranquil,
it becomes the mirror of the universe
and the reflection of all things.
Chuang-zi 13:5

He whose mind is thus grandly fixed emits a Heavenly light.
In him who emits this Heavenly light, men see the true man.
When a man has cultivated himself up to this point,
thenceforth he remains constant in himself.
When he is thus constant in himself,
what is merely the human element will leave him,
but Heaven will help him.
Those whom their human element has left
we call the people of Heaven.
Those whom Heaven helps we call the Sons of Heaven.
Those who would by learning attain to this,
seek for what they cannot learn.
Those who would by effort attain to this,
attempt what effort can never effect.
Those who aim by reasoning to reach it,
reason where reasoning has no place.
To know when to stop is the highest attainment.
Chuang-zi 23:7

What heaven gives to people is called human nature.
Following our nature is called the Way.
Cultivating the Way is called education.
The Way cannot be separated from us for a moment.
What can be separated is not the Way.
Therefore the best people are careful when they are unseen
and apprehensive when they are unheard.
Nothing is more visible than what is hidden,
and nothing more manifest than what is subtle.
Therefore the best people look into their hearts
when they are alone.
Before the feelings of pleasure, anger,
sorrow, and joy are aroused,
one is in what is called the center.
When these feelings are aroused,
and they each attain due measure and degree,
it is called harmony.
The center is the supreme foundation of the universe,
and harmony is its universal expression.
When the center and harmony are realized fully,
then order and happiness abound throughout heaven and earth,
and all things are nourished and flourish.
The Center of Harmony (Chung-yung) 1

Be still, and know that I am God.
Psalm 46:10

“The LORD is my portion,” says my soul,
“therefore I will hope in him.”
The LORD is good to those who wait for him,
to the soul that seeks him.
It is good that one should wait quietly
for the salvation of the LORD.
It is good for a man that he bear the yoke in his youth.
Let him sit alone in silence when he has laid it on him.
Lamentations 3:24-28

I searched out myself.
Heraclitus, Fragment 101

Socrates: The soul, then, as being immortal,
and having been born again many times,
and having seen all things that exist,
whether in this world or in the world below,
has knowledge of them all;
and it is no wonder that she should be able to call
to remembrance all that she ever knew about virtue,
and about everything; for as all nature is akin,
and the soul has learned all things,
there is no difficulty in her eliciting or as men say learning,
out of a single recollection all the rest,
if a man is strenuous and does not faint;
for all inquiry and all learning is but recollection.
Plato, Meno 81

Socrates: Then the one assigning knowing self
orders us to gain knowledge of the soul.
Plato, Alcibiades I 25

Socrates: So then, dear Alcibiades,
if soul also intends to know herself,
must she look into soul by herself,
and especially into this region of her,
in which the goodness of soul is innate, wisdom,
and into anything else which happens to be similar to this?
Alcibiades: It seems to me, Socrates.
Socrates: So can we say,
is there anything of the soul more divine than this,
which is concerned with knowing and thinking?
Alcibiades: We cannot.
Socrates: Then this part of her is like the divine,
and anyone looking into this also comes to know all the divine,
and thus would especially know oneself.
Alcibiades: It appears so.
Plato, Alcibiades I 27

“Then when does the soul attain the truth?
For when it attempts to look at something with the body,
it is clear that at that time it is deceived by it.”
“You say the truth.”
“So then in reasoning, if in no other way,
something of the realities becomes evident?”
“But it reasons best at that time
when none of these things trouble it,
neither hearing nor sight nor pain nor any pleasure,
but especially when it of itself says goodbye to the body
and as far as it can does not commune nor connect with it
to reach out to reality.”
“That is so.”
“Thus in this also the soul of the philosopher
especially underrates the body and flees from it,
and seeks to become it of itself?
Plato, Phaedo 10

“Then is this not named death,
the soul released and apart from the body?”
“But to release it, as we say,
the correct philosophers alone are also always most eager,
and is the exercise of the philosopher this same thing,
release and separation of the soul from the body, or not?”...
“In reality then, Simmias,” he said,
“the correct philosophers practice how to die,
and death is less feared by them of all people.”
Plato, Phaedo 12

“But the soul then, the invisible,
departing to another such place,
noble and pure and invisible,
into Hades in truth, to the good and wise god,
where, if God wills, soon also may my soul go,
but is this which for us has such a nature
being released from the body
immediately dispersed and destroyed, as many people say?
Far from it, dear Cebes and Simmias,
but it is much more like this:
if it departs pure, dragging nothing of the body with it,
since it did not join it in life willingly,
but avoided it and gathered itself into itself,
since it always practiced this—
but this is nothing else than correctly loving wisdom
and in reality practicing dying;
or would this not be practicing death?”
“Then being so does it go away
into what is similar to itself,
the invisible, divine and immortal and wise,
where arriving it is ready for itself to be happy,
released from wandering and folly and fear
and cruel passion and all other human evils,
and as it is said by the initiates,
in truth spends the rest of time with the gods?”
Plato, Phaedo 29

But she will prepare for calmness from these,
following reasoning and always being in this,
gazing at the truth and the divine and the undoubted
and supported by that,
she thinks it is necessary to live thus, while she lives,
and when she dies, to depart into what is akin and such,
rid of human evils.
Plato, Phaedo 34

But when it looks by itself,
it departs there into the pure and eternal
which is also immortal and in the same way,
and as related to its essence it is always with that,
whenever it is by itself and is permitted itself,
and it has stopped its wandering
and concerning that is always constant in the same way,
since it is communing with such;
and has this experience of the soul been called wisdom?
Plato, Phaedo 27

But in reality it has been shown to us
that if we are ever to know anything clearly,
one must be released from it
and observe these same actualities with the soul itself;
and at that time for us there will likely be
what we want and say we are lovers of, wisdom,
when we are dead, as the argument indicates, but not in life.
For if with the body one cannot have clear knowledge,
there are two alternatives,
either knowledge is not to be attained at all or having died;
for at that time the soul will be it of itself
apart from the body, but not before.
And if we live in it thus,
then it is likely we shall be nearest to knowledge,
especially if we are not in company nor joined with the body,
which is not necessarily all the time,
and are not filled by its nature,
but keep ourselves clear of it, until God itself releases us;
and thus the clear ones released from the folly of the body,
in all probability, we shall be with these
and shall know by ourselves all that is unmixed;
and this perhaps is the truth.
Plato, Phaedo 11

And the soul is like the eye:
when resting upon that on which truth and being shines
the soul perceives and understands
and is radiant with intelligence;
but when turned towards the twilight of becoming and perishing,
then she has opinion only, and goes blinking about,
and is first of one opinion and then of another,
and seems to have no intelligence?
Plato, Republic VI, 508

Whereas, our argument shows that
the power and capacity of learning exists in the soul already;
and that just as the eye was unable
to turn from darkness to light without the whole body,
so too the instrument of knowledge
can only by the movement of the whole soul
be turned from the world of becoming into that of being,
and learn by degrees to endure the sight of being,
and of the brightest and best of being,
or in other words, of the good.
Plato, Republic VII:518

Blessed are the pure in heart, for they shall see God.
Matthew 5:8

The sovereignty of God is not coming with observation,
nor will they say, “Look, here,” or “There;”
for look, the sovereignty of God is within you.
Luke 17:20-21

By your patience you will win your souls.
Luke 21:19

Jesus said, “Let one who searches,
not cease searching until one finds;
and when one finds, one will be troubled,
and when one has been troubled, one will marvel,
and one will reign over the All.”
Gospel According to Thomas 2

Do not be conformed to this world
but be transformed by the renewal of your mind,
that you may prove
what is the good and acceptable and perfect will of God.
Romans 12:2

Give yourself more diligently to reflection:
know yourself: take counsel with the Godhead:
without God put your hand to nothing!
Epictetus, The Golden Sayings CXV

Think of God more often than you breathe.
Epictetus, Fragment XIX

Retire into yourself.
The rational principle which rules has this nature,
that it is content with itself when it does what is just,
and so secures tranquility.
Wipe out the imagination.
Stop the pulling of the strings.
Confine thyself to the present.
Marcus Aurelius, Meditations VII:28-29

Such as are your habitual thoughts,
such also will be the character of your mind;
for the soul is dyed by the thoughts.
Marcus Aurelius, Meditations V:16

Look within. Within is the fountain of good,
and it will ever bubble up, if you will ever dig.
Marcus Aurelius, Meditations VII:59

If the purification puts the human into knowledge of the highest,
then too, the science latent within becomes manifest,
the only authentic knowing.
For it is not by running hither and thither outside of itself
that the soul understands morality and right conduct:
it learns them of its own nature,
in its contact with itself, in its intellectual grasp of itself,
seeing deeply impressed upon it the images of its primal state;
what was one mass of rust from long neglect
it has restored to purity.
Imagine living gold: it files away all that is earthy about it,
all that kept it in self-ignorance
preventing it from knowing itself as gold;
seen now unalloyed it is at once
filled with admiration of its worth
and knows that it has no need of any other glory than its own,
triumphant if only it be allowed to remain purely to itself.
What intelligent mind can doubt the immortality of such a value,
one in which there is a life self-springing
and therefore not to be destroyed?
Plotinus, Fourth Ennead VII:10-11

In sum, we must withdraw from all the extern,
pointed wholly inwards; no leaning to the outer;
the total of things ignored,
first in their relation to us and later in the very idea;
the self put out of mind in the contemplation of the supreme.
Plotinus, Sixth Ennead IX:7

Thus the supreme as containing no otherness
is ever present with us; we with it when we put otherness away.
It is not that the Supreme reaches out to us
seeking our communion: we reach towards the Supreme;
it is we that become present.
We are always before it: but we do not always look:
thus a choir, singing set in due order about the conductor,
may turn away from that center to which all should attend:
let it but face aright and it sings with beauty, present effectively.
We are ever before the Supreme—cut off is utter dissolution;
we can no longer be—but we do not always attend:
when we look, our Term is attained;
this is rest; this is the end of singing ill;
effectively before Him, we lift a choral song full of God.
In this choiring, the soul looks upon the wellspring of life,
wellspring also of Intellect, beginning of Being,
fount of Good, root of soul.
Plotinus, Sixth Ennead IX:8-9

Our being is the fuller for our turning Thither;
this is our prosperity; to hold aloof is loneliness and lessening.
Here is the soul’s peace, outside of evil,
refuge taken in the place clean of wrong;
here it has its Act, its true knowing; here it is immune.
Here is living, the true;
that of today, all living apart from Him,
is but a shadow, a mimicry.
Life in the Supreme is the native activity of Intellect;
in virtue of that converse it brings forth gods,
brings forth beauty, brings forth righteousness,
brings forth all moral good;
for all these the soul is pregnant
when it has been filled with God.
This state is its first and its final,
because from God it comes, its good lies There,
and once turned to God again, it is what it was.
Life here, with the things of earth,
is a sinking, a defeat, a failing of the wing.
That our good is There
is shown by the very love inborn with the soul;
hence the constant linking of the Love-God
with the Psyches in story and picture;
the soul, other than God but sprung of Him, must needs love.
Plotinus, Sixth Ennead, IX:9

In our self-seeing There,
the self is seen as belonging to that order
or rather we are merged into that self in us
which has the quality of that order.
It is a knowing of the self restored to its purity.
No doubt we should not speak of seeing;
but we cannot help talking in dualities, seen and seer,
instead of, boldly, the achievement of unity.
In this seeing, we neither hold an object nor trace distinction;
there is no two.
The man is changed, no longer himself nor self-belonging;
he is merged with the Supreme, sunken into it, one with it:
center coincides with center,
for on this higher plane things that touch at all are one;
only in separation is there duality;
by our holding away, the Supreme is set outside.
This is why the vision baffles telling;
we cannot detach the Supreme to state it;
if we have seen something thus detached
we have failed of the Supreme
which is to be known only as one with ourselves.
Plotinus, Sixth Ennead IX:10

Why then, o mortals, do you aim outside
for the happiness placed inside you?
You are confused by error and ignorance.
I will show you briefly the axis of the highest happiness.
Is there anything you value more than your very self?
“Nothing,” you will answer.
Then if you would be in control of yourself,
you will possess something you would never want to lose
nor could fortune take it away.
Boethius, The Consolation of Philosophy II:4

The fakirs of India and the monks of the Oriental church
were alike persuaded that,
in total abstraction of the faculties of the mind and body,
the purer spirit may ascend
to the enjoyment and vision of the Deity.
The opinion and practice of the monasteries of Mount Athos
will be best represented in the words of an abbot
who flourished in the eleventh century.
“When you are alone in your cell,” says the ascetic teacher,
“shut the door, and seat yourself in a corner:
raise your mind above all things vain and transitory;
recline your beard and chin on your breast;
turn your eyes and your thought
towards the middle of your belly, the region of the naval;
and search the place of the heart, the seat of the soul.
At first all will be dark and comfortless;
but if you persevere day and night, you will feel an ineffable joy;
and no sooner has the soul discovered the place of the heart,
than it is involved in a mystic and ethereal light.”
Gibbon, The Decline and Fall of the Roman Empire, Ch. 63

Meister Eckhart spoke to a poor man.
God give you good morning, brother!
“The same to you, sir, but I have never yet had a bad one.”
How is that, brother?
“Because whatever God has sent me,
I have borne gladly for his sake,
considering self unworthy of him.
That is why I have never been sad or troubled.”
Where did you first find God?
“When I left all creatures, then I found God.”
Where, then, did you leave him, brother?
“In any clear, pure heart.”
Who are you, brother?
“I am a king.”
Of what?
“Of my flesh: whatever my spirit wants from God,
my flesh is more eager and ready to take than my spirit is.”
A king must have a kingdom. Where is yours, brother?
“In my soul.”
How so?
“When I have shut the doors of my five senses,
earnestly desiring God, I find him in my soul
as clearly and as joyful as he is in eternity.”
You could be holy! What made you so, brother?
“Meditation, high thinking, and union with God
have drawn me to heaven;
for I never could be content with anything less than God.
Now I have found him and I am eternally content
and happy in him and that is worth more than any kingdom,
as long as we continue in time.
No pious practice is so perfect
that it may not be an obstacle to spirituality.”
Meister Eckhart, p. 251-252

The soul has two eyes—
one looking inwards and the other outwards.
It is the inner eye of the soul
that looks into essence and takes being directly from God.
That is its true function.
The soul’s outward eye is directed toward creatures
and perceives their external forms,
but when a person turns inwards
and knows God in terms of his own awareness of him,
in the roots of his being, he is then freed from all creation
and is secure in the castle of truth.
Meister Eckhart, p. 216

For, in order that the soul may be divinely prepared
and tempered with its faculties for the Divine union of love,
it would be well for it to be first of all absorbed,
with all its faculties,
in this Divine and dark spiritual light of contemplation,
and thus to be withdrawn from all the affections
and apprehensions of the creatures.
St. John of the Cross, Dark Night of the Soul II:viii:2

The way in which they are to conduct themselves
in this night of sense is to devote themselves
not at all to reasoning and meditation,
since this is not the time for it,
but to allow the soul to remain in peace and quietness,
although it may seem clear to them
that they are doing nothing and are wasting their time,
and although it may appear to them
that it is because of their weakness
that they have no desire in that state to think of anything.
The truth is that they will be doing quite sufficient
if they have patience and persevere in prayer
without making any effort
(lit. without doing anything themselves).
What they must do is merely to leave the soul free
and disencumbered and at rest from all knowledge and thought,
troubling not themselves, in that state,
about what they shall think or meditate upon,
but contenting themselves with merely
a peaceful and loving attentiveness toward God,
and in being without anxiety,
without the ability and without desire
to have experience of Him or to perceive Him.
St. John of the Cross, Dark Night of the Soul I:x:4

For contemplation is naught else than a secret,
peaceful and loving infusion from God, which if it be permitted,
enkindles the soul with the spirit of love.
St. John of the Cross, Dark Night of the Soul I:x:6

Yet sometimes, nevertheless, there soon begins
to make itself felt a certain yearning toward God;
and the more this increases, the more is the soul
affectioned and enkindled in love toward God,
without knowing or understanding
how and whence this love and affection come to it,
but from time to time
seeing this flame and this enkindling grow so greatly within it
that it desires God with yearning of love;
even as David, when he was in this dark night,
said of himself in these words, namely:
“because my heart was enkindled
(that is to say, in love of contemplation),
my reins also were changed:”
that is, my desires for sensual affections were changed,
namely from the way of sense to the way of the spirit.
St. John of the Cross, Dark Night of the Soul I:xi:1

When a soul finds itself very near to God
and sees what a difference there is
between the good things of Heaven and those of earth,
and what love the Lord is showing it,
there is born of this love a confidence and security
that there will be no falling away from what it is now enjoying.
It seems to have a clear vision of the reward and believes that
it cannot now possibly leave something
which even in this life is so sweet and delectable
for anything as base and soiled as earthly pleasure.
The Life of Teresa of Jesus, p.187-188

So the life of this soul continues—
troubled life, never without its crosses,
but a life of great growth.
Those with whom the soul has to do
keep thinking it has reached its summit,
but soon afterwards they find it higher still,
for God is always giving it new favors.
It is God who is the soul of that soul;
and, as He has it in his keeping, He sheds His light upon it.
He seems to be continually watching over it,
lest it should offend Him,
and assisting and awakening it to serve Him.
The Life of Teresa of Jesus, p. 207

It is strong souls that are chosen by the Lord to profit others,
though their strength does not come from themselves.
For, when the Lord brings a soul to this state,
He gradually communicates to it very great secrets.
In this state of ecstasy occur true revelations,
great favors and visions, all of which are of service
in humbling and strengthening the soul
and helping it to despise the things of this life
and to gain a clearer knowledge of the reward
which the Lord has prepared for those who serve Him.
The Life of Teresa of Jesus, p. 208

It is the heart which experiences God, and not the reason.
Pascal, Pensées, 278

After what has been said, it is, I suppose, plain that
our souls are not to be known in the same manner
as senseless, inactive objects, or by way of idea.
Berkeley, Principles of Human Knowledge 142

Let man then learn the revelation of all nature
and all thought to his heart;
this, namely; that the Highest dwells with him;
that the sources of nature are in his own mind,
if the sentiment of duty is there.
But if he would know what the great God speaks,
he must “go into his closet and shut the door,” as Jesus said.
God will not make himself manifest to cowards.
He must greatly listen to himself, withdrawing himself
from all the accents of other men’s devotion.
Emerson “The Over-Soul”

Imagine a section of earth suffused with a faint light,
encircling that a broad band of darkness,
and beyond the darkness a brilliant, white light.
Let the faint light represent the intellect,
and the brilliant light the soul.
No man leaves the light of the intellect
or earthly, perishable mind,
and comes to see by the light of the soul
without crossing the band of darkness;
and the ways across the darkness
are as many as there are souls on earth.
Aber, Souls, p. 123

The study from the human standpoint,
of subconscious, subliminal, psychical soul forces,
is and should be the great study for the human family—
for through self man will understand its Maker,
when it understands its relation to its Maker.
And it will only understand that through itself.
Edgar Cayce’s Story of Jesus, p. 68

One must undertake the practice of this meditation
in a hopeful, confident and optimistic mood,
and never waver from that;
yet withal one must never forget
the paramount importance of being humble.
Humility is the first step upon all paths that lead to the Infinite,
no matter how different they are, and it is also the last.
But one should begin by believing that the Truth is attainable
that the mind can be conquered,
that the opposition of hindering environments
is opportunity to overcome them,
and that constant effort to find the Soul-light
will eventually call forth its Grace.
Brunton, Quest of the Overself, p. 194

The components of personality are subjected to rigid analysis
during the period of meditation.
The body and its parts, organs and senses,
are carefully examined in thought
with a view to trace out whether the self resides in it
and, by various analyses, it is seen that the sense of selfhood
is not to be found there.
It is then eliminated from the analysis
and the emotions are subjected to a like examination.
Here again their transiency and the implications
of the naturally-uttered phrase, “I feel,”
indicate the self to be something apart.
The faculties of the mind—
imagination, ratiocination and perception—
are likewise observed and analyzed away;
the self is found not to be inherent in any of these functions.
The intellect itself is critically cut to pieces
and ascertained to be nothing but a succession of thoughts.
One watches the thoughts in the process
and then endeavors to pin them down
to the mystic stillness out of which they arise.
Finally the conscious “I” is traced to a single thought.
Out of the great stillness and blankness at the back of the mind,
that thought “I” is the first arising
of the personal ego within consciousness.
Out of it has sprung the whole accumulation of other thoughts,
which have created the notion of a personal being
existing independently by itself.
The entire personality has sprung up
around this single thought-root.
Uprooting this primal thought,
nothing but impersonal Life will be left.
Brunton, Quest of the Overself, p. 191

The importance of this principle of self-questioning
can hardly be over-estimated.
Instead of making positive but vain assertions
such as “I have a soul” or “I am a soul,”
it turns around and asks “Have I a soul?” or “Am I a soul?”
and then leaves the soul-part of one’s being
to supply the answer.
Whereas the former method is but intellectual dogmatizing,
the latter humbles the intellect, silences its constant babbling
and waits for the answer to come
from the only part of our being truly competent to give it.
Brunton, Quest of the Overself, p. 195

Meditation is the way to self-discovery.
By it we turn our mind homeward
and establish contact with the creative center.
To know the truth we have to deepen ourselves
and not merely widen the surface.
Silence and quiet are necessary
for the profound alteration of our being,
and they are not easy in our age.
Discipline and restraint will help us
to put our consciousness into relation with the Supreme.
What is called tapas is a persistent endeavor
to dwell in the divine and develop a transfigured life.
It is the gathering up of all dispersed energies,
the intellectual powers, physical being itself,
and concentrating them all on the supreme goal.
The rapidity of the process depends on
the intensity of the aspiration, the zeal of the mind for God.
Radhakrishnan, “Self-Recognition and the Way of It” An Idealist View of Life

It is the philosophical basis of that practice of introversion,
the turning inward of the soul’s faculties in contemplation,
which has been the “method”
of the great practical mystics of all creeds.
That God, since He is in all—in a sense, is all—
may most easily be found within ourselves,
is the doctrine of these adventurers;
who, denying or ignoring the existence
of those intervening “worlds” or “planes”
between the material world and the Absolute,
which are postulated by the theory of Emanations,
claim with Ruysbroeck that
“by a simple introspection in fruitive love”
they “meet God without intermediary.”
They hear the Father of Lights “saying eternally,
without intermediary or interruption,
in the most secret part of the spirit,
the one, unique, and abysmal Word.”
Underhill, Mysticism, p. 99-100

The rearrangement of the psychic self
which occurs in ecstasy is not merely concerned
with the normal elements of consciousness.
It is rather a temporary unification of consciousness
round that center of transcendental perception
which mystics call the “apex” or the “spark of the soul.”
Underhill, Mysticism, p. 366

Hitherto the way of the mystic has been the way of the majority,
and the way of the intellect has been for the few.
But the race is now at the stage where, basing its hypothesis
upon the mystical experiences of the many,
it can go forward from feeling and adoration to knowledge,
and from love of God into knowledge of God.
Bailey, The Soul and Its Mechanism, p. 134

For the bringing about of these conditions
and the production of that great group of practical mystics
who will eventually save the world,
two things are needed:—
trained minds with wide general knowledge as a foundation
(and this our western system can give),
plus a spiritual awareness of the indwelling divinity, the soul,
to be achieved through the eastern system
of scientific meditation.
Our greatest need in the West
lies in our failure to recognize the Soul
and the faculty of the intuition
which in its turn leads to illumination.
Bailey, From Intellect to Intuition, p. 45

Meditation is prolonged attention or concentration
and gives the power to focus the mind
upon the soul and its concerns.
This produces radical changes in the organism
and substantiates the truth of the statement that,
”as a man thinks, so is he.”
Contemplation is the act of the soul in its own realm
as it looks out over the forms and contacts the energies
found in the fifth or spiritual kingdom in nature.
This act is followed by the Pouring down into the brain
(by way of the controlled mind) of soul knowledge and energy.
This activity of the soul produces
what has been called illumination:
it brings about the energizing of the entire man
and awakens the centers in proper rhythm and progression.
This consciously directed spiritual energy
playing through the vital body and the centers should,
it is claimed, bring physical man and the endocrine system
eventually into such a condition
that we should have perfect health
and therefore a perfect apparatus for soul expression.
In this way we are taught that
man can arrive at a definite knowledge of the soul,
and can know himself to be “the deeper Being,”
able to use his mechanism with definite purpose,
and thus function as a soul.
Bailey, The Soul and Its Mechanism, p. 136

The point that every student of meditation
should always bear in mind is that
all knowledge and instructions are conveyed
to the mind and brain by a man’s own soul;
it is the soul that illuminates his way.
The Teachers and Masters of the race work through souls.
Bailey, From Intellect to Intuition, p. 247-248

Through the ordered stages of the meditation process,
a relationship is gradually and steadily established
between the soul and its instruments
until the time comes when they are literally one.
Then the sheaths serve simply to reveal
the light of the indwelling Son of God;
the physical body is under direct control of the soul,
for the illuminated mind transmits soul knowledge
to the physical brain;
the emotional nature is purified
and simply reflects the love nature of the soul,
as the mind reflects the purposes of God.
Thus, the hitherto disorganized and separative aspects
of the human being are synthesized and unified
and brought into harmonious relation
with each other and with the soul, their creator,
their source of energy, and their motivating power.
Bailey, From Intellect to Intuition, p.82

To find the true center of consciousness
is the objective of meditation.
To meditate, in fact, literally means to center oneself.
The finding of this center is the finding of what religion calls
God by different names in various languages,
what philosophy and psychology call
spirit, soul, atman, or the true man,
and what science calls energy, or the cosmos, or the universe.
This Theanthropokosmic Center (Theos + Anthropos + Kosmos)
is the total reality. It is the only reality there is.
It is the center where God (Theos), Man (Anthropos),
and the Universe (Kosmos) are realized as one.
It is the Theanthropokosmic Continuum.
It is the Center of Wisdom, Love, Power, Peace, and Bliss.
Reyes, Cybernetics of Consciousness, p 12

Bring your thoughts constantly back to your soul nature,
which is the substance of all that is in the objective world,
the basic reality behind appearances.
Teachings of Sri Satya Sai Baba, p. 93

The sensory world is the cloud
that hides the true nature of the soul,
which is ever shining in the firmament of your heart.
The same mind that gathers the clouds
can also disperse them in an instant.
Train your mind to disperse the clouds, not to gather them.
Teachings of Sri Satya Sai Baba, p. 94

No one need try to discover the soul nature
(or try to build a soul nature through effort);
when the cover of illusion is denied and destroyed,
the soul will reveal itself in all its glory.
What is needed is the removal of the fog, the cloud.
The casting off of all clinging curtains that limit the soul
in the body and its adjuncts (mind and feeling nature).
How to clean the mirror so that the soul nature
may be reflected clearly and without distortion?
Through right use of the mind
through which you accept the truth of scriptures
and through right use of the faculty of intelligence
which brings true understanding.
Teachings of Sri Satya Sai Baba, p. 93-94

Self-realization is simple
once we remove the blocks and illusionary garments
with which we have confined and clothed the soul.
Beck, Living In God’s Holy Thoughts, p. 32

The soul is perfect.
Physical, emotional, and mental things
never will be absolutely perfect.
To become perfect,
move your consciousness into what is perfect.
Only the mind and the emotions think and feel right and wrong.
The soul has no morality.
It just is, and it is just.
Beck, Living In God’s Holy Thoughts, p. 9

To be true to yourself, you must know yourself.
To know yourself, you must be honest with yourself
To be honest with yourself,
you must examine yourself without illusions.
To examine yourself without illusions, you must have courage.
It takes great courage to see the face of God.
Beck, Living In God’s Holy Thoughts, p. 12

Light and sound are present in the air;
tune in to your television and radio,
and you'll see and hear them.
The Light and Sound of the Holy Spirit are present invisibly also;
tune in to your soul, and you’ll know it.
Beck, Living In God’s Holy Thoughts, p. 43

Spiritual Exercises

Methods of actualizing one’s own God essence
include doing good works, increasing awareness, exercising one’s faith by praying,
and most important of all loving the good, truth, beauty, the pure essence of God,
and loving others as spiritual beings who are all ultimately one.
By doing God’s will one exercises one’s own divinity.

When a master soul connects one to the holy sound current, the voice of God within,
then one can follow this audible life stream
back into the heart of God and become totally God-realized.

There is stoppage of inflow of karmic matter into the soul.
It is produced by observation, carefulness, observances,
meditation, conquest of sufferings, and good conduct.
Tattvarthadhigma Sutra IX:1-2

The blessed Lord said, “In this world
a two-fold basis was previously taught by me, blameless one:
the knowledge yoga of the Sankhyas
and the action yoga of the yogis.”
Bhagavad-Gita III:3

The blessed Lord said,
“Both renunciation and action yoga lead to the best,
but of the two, action yoga surpasses renunciation of action.”
Bhagavad-Gita V:2

Whoever meditates on the ancient poet, the ruler,
smaller than an atom, supporter of all,
unimaginable form, the color of the sun beyond darkness,
at the time of death with unmoving mind,
with devotion and united with the strength of yoga,
causing the breath to enter correctly between the eyebrows,
one approaches this supreme divine Spirit,
which the knowers of the Vedas call imperishable,
which the ascetics free of passion enter,
which wanting they follow the way to chastity;
this path I shall explain to you briefly.
Bhagavad-Gita VIII:9-11

Reasoning, discriminating, joyful awareness
of the unity of the universe and self is supreme meditation.
Cessation by renunciation and constant practice
in dissolving impressions is the other,
which is undifferentiated existence, bodilessness,
absorption in supreme nature,
in others faith, enthusiasm, memory, meditation, wisdom.
Patanjali, Union Threads I:19-20

Cultivating the feelings of friendship, compassion, joy,
and equanimity toward those who are happy, suffering,
worthy, and unworthy, purifies consciousness,
as does the expelling and retaining of the breath.
Also subtle vision produces the best modification
of the higher consciousness bringing the mind into stability,
as does the transcendent inner Light,
and the consciousness that controls all passions,
and the analytical knowledge of dreams and sleep,
and concentration according to choice;
from the atom to the infinite is this mastery.
Patanjali, Union Threads I:33-39

Discriminating undisturbed intelligence removes suffering.
This develops through seven stages of wisdom.
By practice of the steps of union impurities are destroyed
by the light of knowledge up to discriminating intelligence.
Restraint, observances, posture, breath control,
sublimation, attention, concentration, and meditation
are the eight steps.
Patanjali, Union Threads II:26-29

If in spite of this identity of kinship between the soul and God
the latter appears so far away,
it is because the soul is immersed in what is alien to it,
and finds it difficult to get at self-knowledge,
having drunk of the waters of Lethe (forgetfulness),
man has forgotten his heavenly origin.
He is an exile from heaven,
clothed in what seems an alien garment of flesh.
We have to discover the spirit in us
by stripping off all that is extraneous to it.
The assertion of the self as something other than
the true reality of God is the fall or the original sin (avidya).
The obstacles to self-discovery
are the stresses of the personal will,
and they can be overcome only by the replacement
of the selfish will by an impersonal universalized will.
The endeavor of religion is to get rid of the gulf
between man and God and restore the lost sense of unity.
It is a progressive attempt at self-realization,
the lifting of the empirical ego into the transcendental plane,
mind in its immediacy into mind in its ideal perfection.
A strict ethical discipline is insisted on.
The apprehension of spiritual truth
depends on the quality of the soul of him who sees,
and this quality can be raised
only by the cultivation of the intellect,
the emotions and the will through prayer and contemplation.
No one can know the truth without being the truth.
An absolute inward purity demanding self-mastery
and self-renunciation is demanded.
Radhakrishnan, “Self-Recognition and the Way to It” An Idealist View of Life

The knowledge of all creatures depends on their breathing.
But if their breath is not abundant, it is not the fault of Heaven—
which tries to penetrate them with it
day and night without ceasing; men shut their pores against it.
The womb encloses a larger and empty space;
the heart has its spontaneous and enjoyable movements.
If their apartment is not roomy,
wife and mother-in-law will be bickering;
if the heart has not its spontaneous and enjoyable movements,
the six faculties of perception will be in mutual collision.
Chuang-zi, 26:9

In the great beginning, there was non-being.
It had neither being nor name.
The One originates from it;
it has oneness but not yet physical form.
When things obtain it and come into existence,
that is called virtue.
That which is formless is divided (into yin and yang),
and from the very beginning
going on without interruption is called destiny.
Through movement and rest, it produces all things.
When things are produced
in accordance with the principle of life, there is physical form.
When the physical form embodies and preserves the spirit
so that all activities follow their own specific principles,
that is nature.
By cultivating one’s nature one will return to virtue.
When virtue is perfect, one will be one with the beginning.
Being one with the beginning, one becomes vacuous,
and being vacuous, one becomes great.
One will then be united with the sound and breath of things.
When one is united with the sound and breath of things,
one is then united with the universe.
This unity is intimate and seems to be stupid and foolish.
This is called profound and secret virtue;
this is complete harmony,
Chuang-zi, 12:5

The Pythagoreans, according to Aristoxenus,
practiced the purification of the body by medicine,
that of the soul by music.
Kirk and Raven, The Presocratic Philosophers, p. 229

Now, that which imparts truth to the known
and the power of knowing to the knower
is what I would have you term the idea of good,
and this you will deem to be the cause of science, and of truth
in so far as the latter becomes the subject of knowledge;
beautiful too, as are both truth and knowledge,
you will be right in esteeming this other nature
as more beautiful than either; and, as in the previous instance,
light and sight may be truly said to be like the sun,
and yet not to be the sun, so in this other sphere,
science and truth may be deemed to be like the good,
but not the good; the good has a place of honor yet higher....
In like manner the good may be said to be
not only the author of knowledge to all things known,
but of their being and essence, and yet the good is not essence,
but far exceeds essence in dignity and power.
Plato, Republic VI:508-509

The prison-house is the world of sight,
the light of the fire is the sun,
and you will not misapprehend me if you interpret
the journey upwards to be the ascent of the soul
into the intellectual world according to my poor belief,
which, at your desire, I have expressed—
whether rightly or wrongly God knows.
But, whether true or false, my opinion is that
in the world of knowledge the idea of good appears last of all,
and is seen only with an effort; and, when seen, is also inferred
to be the universal author of all things beautiful and right,
parent of light and of the lord of light in this visible world,
and the immediate source of reason and truth in the intellectual;
and that this is the power upon which
he who would act rationally either in public or private life
must have his eye fixed.
Plato, Republic VII:517

“He who has been instructed thus far in the things of love,
and who has learned to see the beautiful
in due order and succession, when he comes toward the end
will suddenly perceive a nature of wondrous beauty
(and this, Socrates, is the final cause of all our former toils)—
a nature which in the first place is everlasting,
not growing and decaying, or waxing and waning;
secondly, not fair in one point of view and foul in another,
or at one time or in one relation or at one place fair,
at another time or in another relation or at another place foul,
as if fair to some and foul to others, or in the likeness
of a face or hands or any other part of the bodily frame,
or in any form of speech or knowledge,
or existing in any other being, as for example, in an animal,
or in heaven, or in earth, or in any other place;
but beauty absolute, separate, simple, and everlasting,
which without diminution and without increase, or any change,
is imparted to the ever-growing
and perishing beauties of all other things.
He who from these ascending under the influence of true love,
begins to perceive that beauty, is not far from the end.
And the true order of going, or being led by another,
to the things of love, is to begin from the beauties of earth
and mount upwards for the sake of that other beauty,
using these as steps only, and from one going on to two,
and from two to all fair forms,
and from fair forms to fair practices,
and from fair practices to fair notions, until from fair notions
he arrives at the notion of absolute beauty,
and at last knows what the essence of beauty is.
This, my dear Socrates,” said the stranger of Mantineia,
“is that life above all others which man should live,
in the contemplation of beauty absolute;
a beauty which if you once beheld,
you would see not to be after the measure of gold,
and garments, and fair boys and youths,
whose presence now entrances you;
and you and many a one would be content to live
seeing them only and conversing with them
without meat or drink, if that were possible—
you only want to look at them and to be with them.
But what if man had eyes to see the true beauty—
the divine beauty, I mean, pure and clear and unalloyed,
not clogged with the pollutions of mortality
and all the colors and vanities of human life—thither looking,
and holding converse with the true beauty simple and divine?
Remember how in that communion only,
beholding beauty with the eye of the mind,
he will be enabled to bring forth, not images of beauty,
but realities (for he has hold not of an image but of a reality),
and bringing forth and nourishing true virtue to become
the friend of God and be immortal, if mortal man may.”
Plato, Symposium 210-212

The foremost is, “Hear, Israel, the Lord our God is one Lord,
and you shall love the Lord your God from your whole heart
and from your whole soul and from your whole intelligence
and from your whole strength.”
Second is this, “You shall love your neighbor as yourself.”
There is no other commandment greater than these.
Mark 12:29-31

Therefore pray you thus:
Our Father in heaven: holy be your name;
may your sovereignty come; may your will be done,
as in heaven also on earth.
Give us today our daily bread;
and forgive us our debts, as we forgave also our debtors;
and do not bring us into temptation, but rescue us from the evil.
For if you forgive people their transgressions,
your heavenly Father will also forgive you.
Matthew 6:9-14

Ask, and it will be given to you; search, and you will find;
knock, and it will be opened to you.
For everyone asking receives, and the one searching finds,
and to the one knocking it will be opened.
Or what person is there among you,
if his son asks him for bread, would give him a stone?
or if he asks for a fish, would give him a snake?
If, then, you who are bad
know to give good gifts to your children,
how much more will your Father in heaven
give good things to those who ask him.
Thus everything which you wish that people should do to you,
you should do so to them also;
for this is the law and the prophets.
Enter through the narrow gate;
for wide is the gate and broad the road
that leads away into destruction,
and there are many entering through it;
but narrow is the gate and hard the road
that leads away into life, and there are few finding it.
Matthew 7:7-14

Not everyone saying to me, “Lord, Lord,”
will enter into the sovereignty of heaven,
but the one doing the will of my Father in heaven.
Matthew 7:21

Everything was given over to me by my Father,
and no one recognizes the son except the Father,
nor does anyone recognize the Father except the son
and to whomever the son chooses to reveal him.
Come to me all who labor and are burdened,
and I will refresh you.
Take my yoke upon you and learn from me,
for I am gentle and humble of heart,
and you will find rest for your souls;
for my yoke is kind, and my burden is light.
Matthew 11:27-30

Amen, I tell you, unless you change and become like children,
you may not enter into the sovereignty of heaven.
Matthew 18:3

Amen, amen, I tell you, unless one is born of water and spirit,
one cannot enter into the sovereignty of God.
What has been born of flesh is flesh,
and what has been born of the spirit is spirit.
You should not wonder because I told you:
“You must be born from above.”
The spirit breathes where it wills, and you hear its sound,
but you do not know where it comes from and where it goes;
so it is with everyone who has been born of the spirit.
John 3:3, 5-8

The hour is coming and now is, when the true worshipers
will worship the Father in spirit and truth;
for the Father seeks such worshipers of him;
God is spirit, and those worshipping
must worship in spirit and truth.
John 4:23-24

Amen, amen, I tell you that whoever hears my word
and believes in the one who sent me has eternal life,
and does not come into judgment,
but has passed over from death into life.
Amen, amen, I tell you that the hour is coming and now is
when the dead will hear the voice of the son of God
and the ones hearing will live.
For as the Father has life in himself,
so also he granted the son to have life in himself.
John 5:24-26

Jesus said to them, “When you make the two one,
and when you make the inner like the outer
and the outer like the inner and the higher like the lower,
in order to make the male and the female into a single one,
so that the male will not be male and the female not be female;
when you make eyes in place of an eye,
and a hand in place of a hand,
and a foot in place of a foot,
an image in place of an image,
then you will enter the sovereignty.”
Gospel According to Thomas 22

Jesus said, “Love your brother as your soul;
keep him like the apple of your eye.”
Gospel According to Thomas, 25

God is love, and he who abides in love abides in God,
and God abides in him.
1 John 4:16

Love is patient and kind; love is not jealous or boastful;
it is not arrogant or rude.
Love does not insist on its own way;
it is not irritable or resentful;
it does not rejoice at wrong, but rejoices in the right.
Love bears all things, believes all things,
hopes all things, endures all things.
Love never ends; as for prophecies, they will pass away;
as for tongues, they will cease;
as for knowledge, it will pass away.
For our knowledge is imperfect and our prophecy is imperfect;
but when the perfect comes, the imperfect will pass away.
When I was a child, I spoke like a child,
I thought like a child, I reasoned like a child;
when I became a man, I gave up childish ways.
For now we see in a mirror dimly, but then face to face.
Now I know in part; then I shall understand fully,
even as I have been fully understood.
1 Corinthians 13:4-12

When all the agents (of the soul) are withdrawn
from action and ideation, then this word is spoken.
Thus he said: “Out of the silence,
a secret word was spoken to me.”
The more you can withdraw the agents of your soul
and forget things and the ideas you have received hitherto,
the nearer you are to (hearing this word)
and the more sensitive to it you will be,
Meister Eckhart, p. 99

The soul is not blessed perfectly, when God is born in it
but rather when, with love and praise,
it follows the revelation of God
back to the source from whence it came, their common origin,
letting go of its own things and cleaving to his,
so that the soul is blessed by God’s things and not its own.
Meister Eckhart, p. 237

Grace comes only with the Holy Spirit.
It carries the Holy Spirit on its back.
Grace is not a stationary thing; it is always found in a becoming.
It can only flow out of God and then only immediately.
The function of grace is to transform
and reconvey the soul to God.
Grace makes the soul godlike.
God, the core of the soul, and grace belong together.
Meister Eckhart, p. 237

And beholding in many souls the traits of the divine beauty,
and separating in each soul that which is divine
from the taint which it has contracted in the world,
the lover ascends to the highest beauty,
to the love and knowledge of the Divinity,
by steps on this ladder of created souls.
Emerson “Love”

I also understood that God’s love shows itself
just as well in the simplest soul which puts up no resistance
to His grace as it does in the loftiest soul.
Autobiography of St. Therese of Lisieux, p. 20

To love one’s neighbor in the immovable depths
means to love in others that which is eternal;
for one’s neighbor, in the truest sense of the term,
is that which approaches the nearest to God;
in other words, all that is best and purest in man;
and it is only by ever lingering near the gates
(of the other world), that you can discover the divine in the soul.
Maeterlinck, The Treasure of the Humble, p. 207

Unconsciously, pious people who obey the precept
of all great Teachers of religion to return good for evil
are exhausting karma generated in the present
that would otherwise work out in the future.
No one can weave with them a bond of hatred
if they refuse to contribute any strands of hatred to the weaving,
and persistently neutralize every force of hatred
with one of love.
Let a soul radiate in every direction love and compassion,
and thoughts of hatred can find nothing
to which they can attach themselves.
Besant, The Ancient Wisdom, p. 272

Prayer is the very core of man’s life,
as it is the most vital part of religion.
Prayer is either petitional
or in its wider sense, is inward communion.
In either case, the ultimate result is the same.
Even when it is petitional, the petition should be
for the cleansing and purification of the soul, for freeing it
from the layers of ignorance and darkness that envelope it.
He, therefore, who hungers for the awakening
of the Divine in him, must fall back on prayer.
But prayer is no mere exercise of words or of the ears,
it is no mere repetition of empty formula.
Any amount of repetition of Ramanama is futile,
if it fails to stir the soul.
It is better in prayer to have a heart without words
than words without a heart.
It must be in clear response to the spirit which hungers for it.
And even as a hungry man relishes a hearty meal,
a hungry soul will relish a heartfelt prayer.
And I am giving you a bit of my experience
and that of my companions when I say that
he, who has experienced the magic of prayer,
may do without food for days together,
but not a single moment without prayer.
For, without prayer there is no inward peace.
Gandhi, Hindustan Times, 2-7-46

Tapas is religious mortification or patience
both in enjoyments and in sufferings.
Swadhyaya is sravana, study,
with manana, deep attention, and thereby nididhyasana,
forming of an idea of the true faith about Self;
that is, what I am, whence I came, where I shall go,
what I have come for, and other such matters concerning Self.
Brahmanidhana is the baptism or merging of Self
in the stream of the Holy Sound (Pranava, Aum),
which is the holy work performed to attain salvation
and the only way by which man can return to his Divinity,
the Eternal Father, whence he has fallen.
This Holy Sound Pranava Sabda
manifests spontaneously through culture of Sraddha,
the energetic tendency of the heart’s natural love;
Virya, moral courage; Smriti, true conception;
and Samadhi, true concentration.
Yukteswar, The Holy Science, p. 33-34

By culture of regulation of the breath
as directed by the Spiritual Preceptor (Sat-Guru),
the holy Word (Pranava or Sabda)
spontaneously appears and becomes audible.
When this mantra (Word, Pranava) appears,
the breath becomes regulated
and checks the decay of the material body.
This Pranava appears in different forms
at the different stages of advancement,
according to the purification of the heart (Chitta).
Yukteswar, The Holy Science, p. 67

When man becomes fortunate in securing the favor
of any divine personage (Sat-Guru, the Savior),
and affectionately following his holy precepts
is able to direct all his attention inward,
he becomes capable of satisfying all the wants of his heart
and can thereby gain contentment, Ananda, the Real Bliss.
With his heart thus contented, man becomes able
to fix his attention upon anything he chooses
and can comprehend all its aspects.
So Chit, Consciousness of all the modifications of Nature
up to its first and primal manifestation, the Word (Amen, Aum),
and even of his own Real Self, gradually appears.
And being absorbed in the stream thereof,
man becomes baptized and begins to repent
and return toward his Divinity, the Eternal Father,
whence he had fallen.
Yukteswar, The Holy Science, p. 30-31

God, being cosmic vibration, is the Word.
God as the Word is humming through all atoms.
There is a music coming out of the universe
that deeply meditating devotees can hear.
Now, at this moment, I am hearing His voice.
The Cosmic Sound that you hear in meditation
is the voice of God.
That sound forms itself into language intelligible to you.
When I listen to Aum
and occasionally ask God to tell me something,
that sound of Aum changes into English or Bengali language
and gives me precise instructions.
Yogananda, You Can Talk With God, p. 27

The more a Sufi listens to Saut-e Sarmad,
the sound of the abstract,
the more his consciousness becomes free
from all the limitations of life.
The soul floats above the physical and mental plane
without any special effort on man’s part,
which shows its calm and peaceful state;
a dreamy look comes into his eyes,
and his countenance becomes radiant;
he experiences the unearthly joy
and rapture of Wajad, or ecstasy.
When ecstasy overwhelms him, he is
neither conscious of the physical existence nor of the mental.
This is the heavenly wine, to which all Sufi poets refer,
which is totally unlike the momentary intoxications
of this mortal plane.
A heavenly bliss then springs in the heart of a Sufi;
his mind is purified from sin, his body from all impurities,
and a pathway is opened for him towards the world unseen;
he begins to receive inspirations, intuitions, impressions,
and revelations without the least effort on his part.
He is no longer dependent upon a book or a teacher,
for divine wisdom, the light of his soul, the Holy Spirit,
begins to shine upon him.
As Sherif says, “I by the light of soul realize that
the beauty of the heavens and the grandeur of the earth
are the echo of Thy magic flute.”
Inayat Khan, The Sufi Message, Vol. 2, p. 67

The first and foremost, and the primary duty
of the Great Masters is to connect souls
with the Audible Life Stream
and then take them up and out of this world
to their own original home.
Johnson, Path of the Masters, p. 236

Soul can make no development until the human self
participates in the training of the audible life stream methods.
The current of sound from the Godhead
contains the total sum of all teaching emanating from God.
It is His language to all,
and includes all that God has said or done.
It is God Himself in expression,
and it is the method by which
God makes Himself known to all His worlds.
It is His word and His language.
Twitchell, The Tiger’s Fang, p. 77

The importance of the study in question is evident from the fact
that omniscience can be obtained mainly through the release of
the soul from the bondage of flesh by anyone who is still living.
The method of voluntarily withdrawing soul from body
constitutes the highest technique
and is the main occupation of the true seeker after truth.
Twitchell, Eckankar, p. 15

The repetition of the five Holy Names takes the mind
and the soul to a point which leads to the upper portion.
When this point has been gained,
the Sound Current lifts the soul towards the top of the head,
in order to establish connection with the higher planes.
Jagat Singh Ji, The Science of the Soul, p. 118

We pass through five vast planes in the course of this journey.
The Sound Current is one and the same,
but in passing through the different regions
it assumes different aspects.
The method of the Sound Current is complete
while all other courses, such as Pranayam, Mudra, etc.,
are incomplete.
If, during our lifetime, we travel the path
which we have to traverse after death,
then death loses its terror for us.
It is the object and goal of human life
to take the soul to the region whence it originally descended.
Thus the soul is liberated from the cycle of births and deaths.
Jagat Singh Ji, The Science of the Soul, p. 122

The aim or purpose of all yogas is to gradually disentangle
the soul from these coverings one by one,
until it is finally disengaged from all of them
and is restored to its original and pristine glorious state
of self luminosity (Swayam Jyoti),
which is no less than that of several suns put together.
This is the stage of Aham Brahm Asmi or “I am Brahm,”
and when attained, one not only feels himself to be
at oneness with God, but actually hails God with the words—
Ayam Athma Brahma—“O God!
I am of the same essence as you are.”
Kirpal Singh, The Crown of Life, p. 15

There are two ways within: jyoti marg and sruti marg
(the way of light and the way of sound), respectively.
The holy Light keeps the soul anchored and absorbed
and to a certain extent leads the soul as well,
but the holy Word pulls it upward and carries it across
from plane to plane in spite of various hurdles on the Way,
like blinding or bewildering lights, densely pitch darkness, etc.,
until the soul reaches its destination.
Kirpal Singh, The Crown of Life, p. 160

The inner man, the soul in man,
has to rise above body consciousness
before it can traverse into higher consciousness
or the consciousness of the cosmos and of the beyond.
All this and more becomes possible
through the Surat Shabd Yoga or the union of “self” in man
(Surat or consciousness) with the Shabd or Sound Principle,
through the grace of some Master-soul.
Kirpal Singh, The Crown of Life, p. 3

Self-knowledge and actual self-realization
is the culminating point in the process of self-analysis,
without which one cannot proceed Godward
and enter into the Kingdom of God.
In this process of inversion and withdrawal of the spirit within
by rising above body-consciousness
and freeing the spirit from the tentacles of the body and mind,
the easiest, quickest, and surest process is by communion
with the Shabd or the Sound Current (the Holy Word),
and this is the only means for God-realization,
Kirpal Singh, The Crown of Life, p. 15

This process of concentration, or the collection of surat,
automatically draws the spirit-currents,
normally dissipated all over the body,
toward the spiritual center.
This withdrawal is greatly assisted by simran
or repetition of the charged mantra;
and the perception of the inner light,
leading to dhyan or one-pointed concentration,
quickens the process still further.
In turn, dhyan when fully developed,
leads to bhajan or inner hearing.
The inner light begins to become resonant.
“Within you is Light and within the Light the Sound,
and the same shall keep you attached to the True One.”
Kirpal Singh, The Crown of Life, p. 156

The Master gives Simran
or mental repetition of the charged words,
which help in gathering together the wandering wits
of the practitioner to the still point of the soul
between and behind the two eyebrows,
to which place the sensory currents now pervading
from top to toe are withdrawn,
and one becomes lost to the consciousness of the flesh.
The successful completion of this process of itself
leads to dhyan or concentration....
With the inner eye opened, the aspirant now sees
shimmering streaks of heaven’s light within him,
and this keeps his attention anchored.
Gradually, the light grows steady in his sadhna,
for it works as a sheet-anchor for the soul.
Dhyan or concentration when perfected,
leads one to Bhajan or attuning to the music
which emerges from within the center of the holy light.
This enchanting holy melody has a magnetic pull
which is irresistible, and the soul cannot but follow it
to the spiritual source from whence the music emerges.
The soul is helped by this triple process
to slide out of the shackles of the body and becomes anchored
in the heavenly radiance of its Self (atman),
and is led on to the heavenly home of the Father.
Kirpal Singh, The Crown of Life, p. 159-160

When the student of the Surat Shabd Yoga
succeeds in rising above physical consciousness,
he finds the Radiant Form of his Master
waiting unsought to receive him....
Under the guidance of this Celestial Guide
the soul learns to overcome the first shock of joy
and realizes that its goal lies still far ahead.
Accompanied by the Radiant Form
and drawn by the Audible Life Current,
it traverses from region to region, from plane to plane,
dropping off kosha (sheath) after kosha, until at last
it stands wholly divested of all that is not of its nature.
Thus disentangled and purified it can at last enter the realm
where it sees that it is of the same essence
as the Supreme Being, that the Master in His Radiant Form
and the soul are not separate but One,
and that there is naught but the Great Ocean of Consciousness,
of Love, of bliss ineffable....
Having reached the journey’s end, the seeker too merges
with the Word and enters the company of the Free Ones.
He may continue to live like other men in this world
of human beings, but his spirit knows no limitations
and is as infinite as God Himself.
The wheel of transmigration can no longer affect him,
and his consciousness knows no restrictions.
Like his Master before him,
he has become a Conscious Co-worker of the Divine Plan.
He does nothing for himself but works in God’s name.
If there be indeed any Neh-Karmi
(one free from the bonds of action), it is he,
for there is no more potent means to freedom
than the Power of the Word.
Kirpal Singh, The Crown of Life, p. 157-158

For one whom the world lures not
and who is filled with a passionate love of God,
nothing could be easier and quicker.
He needs no other force than that of his own urge and,
purified of earthly attachments
by his sincere and strong longing,
his soul shall wing homeward,
borne on the stream of Shabd toward its point of origin,
the haven of bliss and peace.
Should the soul confront any obstacles on its homing flight,
its Radiant Friend is always beside it
to lead it past and protect it from all pitfalls.
Kirpal Singh, The Crown of Life, p. 166

The Guru in the Surat Shabd Yoga is not only a being
who explains to us the real nature of existence,
instructs us in the true values of life
and tells us of the sadhnas to be practiced for inner attainment,
he is all this and more.
He is the inner guide as well, leading the soul
from plane to plane to its ultimate destination,
a guide without whose aid the soul would mistake
the intermediate stages for the final goal
and would encounter barriers
which it would be unable to surmount.
Kirpal Singh, The Crown of Life, p. 167

Foster love, live in love, spread love—
that is the spiritual exercise
which will yield the maximum benefit.
When you recite the name of God,
remembering the while His majesty, His compassion, His glory,
His splendor, His presence—love will grow within you;
its roots will go deeper and deeper;
its branches will spread wider and wider,
giving cool shelter to friend and foe,
to fellow national and foreigner.
Sathya Sai Baba, “The Message I Bring”

The Soul is an extremely dynamic, forceful,
and creative unit of energy.
It is ALIVE in the truest, most pure sense of the word.
It is that part that never dies, always exists, always IS.
It is an extension of God and a spark of the divine.
It is your reality.
The body, mind, and emotions are your illusions.
Because the Soul is active and dynamically alive,
you must become active and alive
in order to know that essence of yourself.
You must awaken yourself to that reality,
that dynamic beingness that is the Soul.
You cannot awaken to that which is active by being passive.
You must become active to reach Soul consciousness.
That is why I teach spiritual exercises
as the key to Soul transcendence.
John-Roger, Inner Worlds of Meditation, p. 2-3

There are a few things to keep in mind
if you are going to establish yourself
within the soul realm in this lifetime.
The first is that the One who has the keys
is the One who can establish you there.
The second thing is that the One who can establish you there
functions through the Christ frequency.
And the third thing is that within the psychic-material worlds,
that One will usually come on a purple ray of Light.
John-Roger, Consciousness of Soul, p. 24-25

If you are going to traverse the high realms of Light—
the outer realms of Light —
and go into the ocean of love and mercy
(which is reflected in the inner consciousness),
you have to know the keys to get away from the body
and into those outer realms.
In MSIA, initiates into the Sound Current
with whom the Mystical Traveler is working
are shown how to release themselves into the Soul body first—
to move directly into the Soul realm of the outer worlds,
and then to come back
and pick up the sheaths of the outer realms
that are of such tremendous dimension, yet undefinable.
John-Roger, Inner Worlds of Meditation, p. 25

Soul transcendence is the best way to travel.
You can be anywhere right now in a perfect consciousness.
The home where we reside eternally is the soul.
Release yourself from the causality
of materiality, emotionality, and mentality,
and let your heart take wings
and your soul fly free in spirituality.
Then bring the gift of Light into actuality.
Live and die with every breath and know you are immortal.
Reach up to the infinite and breathe the air of the gods.
The harmony of all the universes is within your soul.
Beck, Living In God’s Holy Thoughts, p. 14

Living Love from the center of your being
emanates the Light of the soul.
The soul is a divine river
from the infinite ocean of Love and Mercy.
Beck, Living In God’s Holy Thoughts, p. 15


In soul consciousness one is the Light of God in manifestation.
The liberated soul lives in heaven even while still on the Earth
and can travel in all the realms and be anywhere and know anything.
In liberation one experiences being one with all things.

Now, the Soul (Atman) is the bridge,
the separation for keeping these worlds apart.
Over that bridge there cross neither day, nor night, nor old age,
nor death, nor sorrow, nor well-doing, nor evil-doing.
All evils turn back therefrom,
for that Brahma-world is freed from evil.
Therefore, truly, upon crossing that bridge,
if one is blind, he becomes no longer blind;
if he is sick, he becomes no longer sick.
Therefore, truly, upon crossing that bridge,
the night appears even as the day,
for that Brahma-world is ever illumined.
Chandogya Upanishad, 8.4.1-2

Whoever is all-knowing, all-wise,
whose is this greatness on the earth,
in the divine city of God and established in heaven is the soul.
Using the mind, leading the life-breaths and the body,
established in matter one finds peace in the heart.
By this knowledge the wise perceive
the light of blissful immortality.
The knot of the heart is loosened, all doubts vanish,
and one’s works cease when it is seen, the lower and higher.
In the highest golden sheath is God, without stain or parts.
Radiant is it, the light of lights,
that which the knowers of the soul know.
The sun does not shine there nor the moon nor the stars;
lightning does not shine; how then could this fire?
The whole world is illuminated by its light.
Mundaka Upanishad, 2.2.7-10

So, just as those who do not know the spot might go over
a hid treasure of gold again and again, but not find it,
even so all creatures here go day by day
to that Brahma-world (in deep sleep), but do not find it;
for truly they are carried astray by what is false.
Truly, this Soul (Atman) is in the heart.
The etymological explanation thereof is this:
This one is in the heart; therefore it is the heart.
Day by day, truly, he who knows this
goes to the heavenly world.
Now, that serene one who, rising up out of this body,
reaches the highest light and appears with his own form—
he is the Soul (Atman).
That is the immortal, the fearless. That is Brahma.
Chandogya Upanishad, 8.3.2-4

The wise soul is not born nor does it die.
This one has not come from anywhere
nor has it become anyone.
Unborn, eternal, constant, primal,
this one is not killed when the body is killed.
If the killer thinks to kill, if the killed thinks oneself killed,
both of these do not understand.
This does not kill nor is it killed.
Smaller than the small, greater than the great,
is the soul set in the heart of every creature.
The one who is not impulsive sees it, freed from sorrow.
Through the grace of the creator
one sees the greatness of the soul.
Sitting one travels far; lying one goes everywhere.
Who else but myself can know the god of joy and sorrow.
The one who is bodiless among bodies,
stable among the unstable, the great all-pervading soul—
on realizing this, the wise grieve no longer.
Katha Upanishad, 2.18-22

Perfect knowledge is gained
by destroying the deluding karmas
and then by simultaneous destruction of knowledge
and perception-obscuring karmas and of obstructive karmas.
Liberation is the freedom from all karmic matter,
owing to the non-existence of the cause of bondage
and to the shedding of the karmas.
Tattvarthadhigama Sutra, X:1-2

Men of the highest spirit-like qualities mount up on the light;
the limitations of the body vanish.
This we call being bright and ethereal.
They carry out to the utmost
the powers with which they are endowed,
and have not a single attribute unused.
Their joy is that of heaven and earth;
all embarrassments of affairs melt away and disappear;
all things return to their proper nature.
This is what is called the state of chaotic obscurity,
when no human element had yet come in
to mar the development of the Dao.
Chuang-zi, 12:12

There has never been a person who has roamed
over the transcendental world to the utmost
and yet was not silently in harmony with the mundane world,
nor has there been anyone
who was silently in harmony with the mundane world
and yet did not roam over the transcendental world.
Therefore the sage always roams in the transcendental world
in order to enlarge the mundane world.
By having no deliberate mind of his own,
he is in accord with things.
Kuo Ksiang, Commentary on the Chuang-zi, 6:3:19

In ekstasis the soul is liberated
from the cramping prison of the body;
it communes with the god and develops powers of which,
in the ordinary life of everyday, thwarted by the body,
it knew nothing being now a spirit holding communion
with spirits it is able to free itself from Time
and see what only the spiritual eye beholds—
things separated from it in time and space.
Rohde, Psyche, p. 260

But at the end they come among men on earth
as prophets, bards, doctors and princes;
and thence they arise as gods mighty in honor,
sharing with the other immortals their hearth and their table,
without part in human sorrows or weariness.
Empedocles, Fragments 146-147

Friends who dwell throughout the great town of golden Acragas,
up by the citadel, men mindful of good deeds,
unversed in wickedness, havens of respect for strangers, all hail.
I go about among you all an immortal god, mortal no more,
honored as is my due
and crowned with garlands and verdant wreaths.
Whenever I enter the prosperous townships
with these my followers, men and women both, I am revered;
they follow me in countless numbers,
asking where lies the path to gain, some seeking prophecies,
while others, for many a day stabbed by grievous pains,
beg to hear the word that heals all manner of illness.
Empedocles, Fragment 112

He said that on descending into the oracular crypt
his first experience was of profound darkness;
next, after a prayer, he lay a long time
not clearly aware whether he was awake or dreaming.
It did seem to him, however, that at the same moment
he heard a crash and was struck on the head,
and that the sutures parted and released his soul.
As it withdrew and mingled joyfully
with air that was translucent and pure,
it felt in the first place that now, after long being cramped,
it had found relief, and was growing larger than before,
spreading out like a sail;
and next that it faintly caught the whir
of something revolving overhead with a pleasant sound.
When he lifted his eyes the earth was nowhere to be seen;
but he saw islands illuminated by one another with soft fire,
taking on now one color, now another, like a dye,
as the light kept varying with their mutations.
They appeared countless in number and huge in size,
and though not all equal, yet all alike round;
and he fancied that their circular movement
made a musical whirring in the aether,
for the gentleness of the sound
resulting from the harmony of all the separate sounds
corresponded to the evenness of their motion.
Plutarch, “On the Sign of Socrates” 590

“These souls indeed,” the voice pursued,
“are brought to their duty and made firm in it late and gradually;
but from those other souls,
which from their very beginning and birth are docile to the rein
and obedient to their daemon (spirit),
comes the race of diviners and of men inspired.
Among such souls you have doubtless
heard of that of Hermodorus of Clazomenae—how night and day
it used to leave his body entirely and travel far and wide,
returning after it had met with and witnessed
many things said and done in remote places….
When the voice ceased Timarchus desired to turn (he said)
and see who the speaker was.
But once more he felt a sharp pain in his head,
as though it had been violently compressed,
and he lost all recognition
and awareness of what was going on about him;
but he presently recovered and saw that
he was lying in the crypt of Trophonius near the entrance,
at the very spot where he had first laid himself down.
Plutarch, “On the Sign of Socrates” 592

Socrates: The wing is the corporeal element
which is most akin to the divine, and which by nature
tends to soar aloft and carry that which gravitates downwards
into the upper region, which is the habitation of the gods.
The divine is beauty, wisdom, goodness, and the like;
and by these the wing of the soul is nourished,
and grows apace;
but when fed upon evil and foulness and the opposite of good,
wastes and falls away.
Plato, Phaedrus 246

Socrates: But of the heaven which is above the heavens,
what earthly poet ever did or ever will sing worthily?
It is such as I will describe;
for I must dare to speak the truth, when truth is my theme.
There abides the very being
with which true knowledge is concerned;
the colorless, formless, intangible essence,
visible only to mind, the pilot of the soul.
The divine intelligence,
being nurtured upon mind and pure knowledge,
and the intelligence of every soul
which is capable of receiving the food proper to it,
rejoices at beholding reality, and once more gazing upon truth,
is replenished and made glad, until the revolution of the worlds
brings her round again to the same place.
In the revolution she beholds justice, and temperance,
and knowledge absolute, not in the form
of generation or of relation, which men call existence,
but knowledge absolute in existence absolute.
Plato, Phaedrus 247

And now look again, and see what will naturally follow
if the prisoners are released and disabused of their error.
At first, when any of them is liberated and compelled suddenly
to stand up and turn his neck round and walk
and look towards the light, he will suffer sharp pains;
the glare will distress him,
and he will be unable to see the realities
of which in his former state he had seen the shadows;
and then conceive some one saying to him,
that what he saw before was an illusion,
but that now, when is approaching near to being
and his eye is turned towards more real existence,
he has a clearer vision—what will be his reply?
And you may further imagine that his instructor is pointing
to the objects as they pass and requiring him to name them—will he not be perplexed?
Will he not fancy that the shadows which he formerly saw
are truer than the objects which are now shown to him?
Plato, Republic VII:515

But the ones judged to have lived excelling in holiness,
these are free from these regions in the earth
and released as from prisons,
and arriving up into the pure home they dwell on earth.
And of these those purified sufficiently by philosophy
live without bodies altogether in the time thereafter,
and arrive into homes even more beautiful than these,
which are not easy to describe
nor is there sufficient time in the present.
However, on account of these things we discussed
we ought to do everything
so as to share in virtue and thoughtfulness in life;
for the contest is beautiful and the hope great.
Plato, Phaedo 62

What is the sovereignty of God like,
and to what should I compare it?
It is like a mustard seed,
which a person took and threw into his garden,
and it grew and became a tree,
and the birds of heaven lived in its branches.
Luke 13:18-19

In my Father’s house are many rooms;
if not, I would have told you;
because I am going to prepare a place for you;
and if I go and prepare a place for you,
I will come again and welcome you to myself,
so that where I am you may be also.
And where I am going you know the way.
John 14:2-4

I am the way and the truth and life;
no one comes to the Father except through me.
John 14:6

I am the light of the world;
whoever follows me will not walk in darkness,
but one will have the light of life.
John 8:12

Whoever has ears let him hear.
Within a man of light there is light,
and he illuminates the whole world.
Gospel According to Thomas 24

Jesus said, “The heavens and the earth
will be rolled up in your presence,
and he who lives from the living one will not see death,”
for Jesus says, “Whoever finds himself,
the world is not worthy of him.”
Gospel According to Thomas 111

I am the Alpha and the Omega, the beginning and the end.
To the thirsty I will give water without price
from the fountain of the water of life.
He who conquers shall have his heritage,
and I will be his God, and he shall be my son.
Revelation 21:6-7

He who conquers, I will grant him to sit with me on my throne,
as I myself conquered and sat down
with my Father on his throne.
Revelation 3:21

Now the Lord is the Spirit,
and where the Spirit of the Lord is, there is freedom.
And we all, with unveiled face, beholding the glory of the Lord,
are being changed into his likeness
from one degree of glory to another;
for this comes from the Lord who is the Spirit.
2 Corinthians, 3:17-18

For all who are led by the Spirit of God are sons of God.
Romans 8:14

And further it (the rational soul) traverses the whole universe,
and the surrounding vacuum, and surveys its form,
and it extends itself into the infinity of time,
and embraces and comprehends
the periodical renovation of all things,
and it comprehends that those who come after us
will see nothing new,
nor have those before us seen anything more.
Marcus Aurelius, Meditations XI:l

Many times it has happened: lifted out of the body into myself;
becoming external to all other things and self-encentered;
beholding a marvelous beauty; then, more than ever,
assured of community with the loftiest order;
enacting the noblest life, acquiring identity with the divine;
stationing within It by having attained that activity;
poised above whatsoever within the Intellectual
is less than the Supreme:
yet, there comes the moment of descent
from intellection to reasoning,
and after that sojourn in the divine,
I ask myself how it happens that I can now be descending,
and how did the soul ever enter into my body,
the soul which, even within the body,
is the high thing it has shown itself to be.
Plotinus, Fourth Ennead VIII:l

It is God’s nature to be without a nature.
To think of his goodness, or wisdom, or power
is to hide the essence of him,
to obscure it with thoughts about him.
Even one single thought or consideration will cover it up.
Such is the divine order of things,
and when God finds this order in a soul, he begets his Son,
and the soul bursts into light with all its energy,
and from that energy, that light, there leaps a flame.
That is love; and the soul, with all its energy,
has penetrated to the divine order.
Meister Eckhart, p. 243-244

Jesus Christ belonged to the true race of prophets.
He saw with open eye the mystery of the soul.
Drawn by its severe harmony, ravished with its beauty,
he lived in it, and had his being there.
Alone in all history he estimated the greatness of man.
One man was true to what is in you and me.
He saw that God incarnates himself in man,
and evermore goes forth anew to take possession of his World.
He said, in this jubilee of sublime emotion, “I am divine.
Through me, God acts; through me, speaks.
Would you see God, see me;
or see you, when you also think as I now think.”
Emerson, “Divinity College Address”

But the soul that ascends to worship the great God
is plain and true; has no rose-color, no fine friends,
no chivalry, no adventures; does not want admiration;
dwells in the hour that now is,
in the earnest experience of the common day,—
by reason of the present moment
and the mere trifle having become porous to thought
and bibulous of the sea of light.
Emerson, “The Over-Soul”

If he have not found his home in God,
his manners, his forms of speech, the turn of his sentences,
the build, shall I say, of all his opinions
will involuntarily confess it, let him brave it out how he will.
If he have found his center, the Deity will shine through him,
through all the disguises of ignorance,
of ungenial temperament, of unfavorable circumstance.
The tone of seeking is one, and the tone of having is another.
Emerson, “The Over-Soul”

There can be no excess of love,
none to knowledge, none to beauty,
when these attributes are considered in the purest sense.
The soul refuses limits,
and always affirms an Optimism, never a Pessimism.
Emerson, “Compensation”

The soul gives itself, alone, original and pure,
to the Lonely, Original and Pure, who, on that condition,
gladly inhabits, leads and speaks through it.
Then is it glad, young and nimble.
It is not wise, but it sees through all things.
It is not called religious, but it is innocent.
It calls the light its own, and feels that the grass grows
and the stone falls by a law inferior to,
and dependent on, its nature.
Behold, it saith, I am born into the great, the universal mind.
I, the imperfect, adore my own Perfect.
I am somehow receptive of the great soul,
and thereby I do overlook the sun and the stars and feel them
to be the fair accidents and effects which change and pass.
More and more the surges of everlasting nature enter into me,
and I become public and human in my regards and actions.
So come I to live in thoughts
and act with energies which are immortal.
Thus revering the soul, and learning, as the ancient said,
that “its beauty is immense,” man will come to see
that the world is the perennial miracle which the soul works,
and be less astonished at particular wonders;
he will learn that there is no profane history;
that all history is sacred;
that the universe is represented in an atom,
in a moment of time.
Emerson, “The Over-Soul”

Each soul will feel and know itself to be immortal,
will feel and know that the entire universe
with all its good and with all its beauty
is for it and belongs to it forever.
The world peopled by men possessing cosmic consciousness
will be as far removed from the world of today as this is
from the world as it was before the advent of self consciousness.
Bucke, Cosmic Consciousness, p. 5

When man raises himself above
the idea creation of this Darkness, Maya,
and passes completely out of its influence, he becomes liberated
from bondage and is placed in his real Self, the Eternal Spirit.
On attaining this liberation,
man becomes saved from all his troubles,
and all the desires of his heart are fulfilled,
so the ultimate aim of his life is accomplished.
Yukteswar, The Holy Science, p. 25

Man, being conscious of his own real position
and of the nature of this creation of Darkness, Maya,
becomes possessed of absolute power over it,
and gradually withdraws all the developments of Ignorance.
In this way, freed from the control of this creation of Darkness,
he comprehends his own Self
as Indestructible and Ever-Existing Real Substance.
So Sat, the Existence of Self, comes to light.
All the necessities of the heart—
Sat, Existence; Chit, Consciousness; and Ananda, Bliss—
having been attained,
Ignorance, the mother of evils, becomes emaciated
and consequently all troubles of this material world,
which are the sources of all sorts of sufferings, cease forever.
Thus the ultimate aim of the heart is effected.
In this state, all the necessities having been attained
and the ultimate aim effected,
the heart becomes perfectly purified
and, instead of merely reflecting the spiritual light,
actively manifests the same.
Man, being thus consecrated or anointed by the Holy Spirit,
becomes Christ, the anointed Savior.
Entering the kingdom of Spiritual Light,
he becomes the Son of God.
In this state man comprehends his Self
as a fragment of the Universal Holy Spirit,
and, abandoning the vain idea of his separate existence,
unifies himself with the Eternal Spirit;
that is, becomes one and the same with God the Father.
Yukteswar, The Holy Science, p. 31-32

Self-realization is the knowing
in all parts of the body, mind, and soul
that we are now in possession of the omnipresence of God;
that we do not have to pray that it may come to us;
that we are not merely near it at all times,
but that God’s omnipresence is our omnipresence;
that He is just as much a part of us now as He ever will be;
and that all we have to do is improve our knowing.
Yogananda, The Master Said, p. 111

When the soul reaches God it will be conscious that it is in God,
and that it is seeking more of itself in being in God,
and that God too is growing and seeking and crystallizing.
Gibran, Beloved Prophet, p 267

By entering into the stream of spirit we are liberated
from the atrocious Wheel of the Eighty-four;
that of the birthing and dying of the physical body
into which soul must be born until it learns that
its home is not in these lower worlds but in heaven.
The connecting up with the cosmic stream of life
is the assistance which any spiritual traveler
will give to his chela.
It ends his suffering here in the physical body
and turns his attention toward the heavenly worlds.
Steiger, In My Soul I Am Free, p. 158

The basic principle of soul travel is that man is the spirit self,
that he can take charge of the soul body and can move
from the visible planes into the invisible worlds at will.
When he becomes proficient at this,
the beneficial results are freedom, charity and wisdom.
These are the God-qualities lying latent in each soul,
which must be brought to soul’s attention
in order to unfold the true self in all its glory.
Twitchell, Eckankar, p. 11

When the body drops, the emotions disperse,
and the mind returns to universal mind,
the consciousness can move into soul—
into that which always exists.
We call that enduring quality of consciousness the soul....
The soul is perfect; it is divine.
John-Roger, Consciousness of Soul, p. 6

We see the Light
when we are working in the lower realms of Light—
on the physical, astral, causal, mental and etheric realms—
and it’s very beautiful.
When you reach the Soul Realm,
you are impressed with the Light,
and that is the Sound Current.
John-Roger, The Sound Current, p. 1

And when we enter into the majesty of the Soul Realm,
You’ll know where you are—
because the Sound of God is so fantastic.
You’ll know every level below you, and then you will only lift.
Every thought, every word will be Light in action.
Every movement will be lifting,
and the inner realms will be glorified by your presence.
They’re waiting. Your Home is prepared.
The Keys are being given to you. The Path has been lit.
All measures have been taken for Perfect Love and Protection.
And now, My Beloveds, let us follow that which is
The Inner Master, and we find ourselves Home.
We can be Home there, while we have our feet here.
While we visit this material world,
we’ll draw the energies down from that higher realm
and glorify God by our mere presence.
Resolve yourself to Light and Love
and worship the God that remains nameless.
John-Roger, The Spiritual Promise


Essence of the Soul

Origin of the Soul in God
The Soul is divine
Proofs of Immortality

The Soul in Human Consciousness

Soul and Body
Levels of Consciousness
Functions of the Psyche
Soul and Mind
Cause and Effect

Soul Liberation

Progression and Evolution
Spiritual Aspiration
Desirelessness and Non-attachment
Spiritual Exercises

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THE SOUL: Contents

BECK index