Mans Threefold Nature: His Body, Soul and Spirit - Volume 1
The scientist has tabulated, investigated and analysed the forms; names have been selected and given to the elements, and the minerals, the forms of vegetable life and the varying species of animals; the structure of the forms and the history of their evolutionary progress have been studied and deductions and conclusions have been reached, but the solution of the problem of life itself still eludes the wisest, and until the understanding of the "web of life" or of the body of vitality which underlies every form and links every part of a form with every other part is recognised and known to be a fact in nature, the problem will remain unsolved.
MAN’S THREE ASPECTS - Part 1
The definition of the soul may be regarded as somewhat more feasible than that of spirit owing to the fact that there are many people who have experienced at sometime or another an illumination, an unfoldment, an uplifting, and a beatitude which has convinced them that there is a state of consciousness so far removed from that normally experienced as to bring them into a new state of being and a new level of awareness. It is something felt and experienced, and involves that psychic expansion which the mystic has registered down the ages, and which St. Paul referred to when he spoke of being "caught up to the third Heaven," and of hearing things there which it is not lawful for man to utter.
When hearing and sight on those levels are both producing registered experience then we have the occultist plus the mystic. The soul, macrocosmic and microcosmic, universal and human, is that entity which is brought into being when the spirit aspect and the matter aspect are related to each other.
The soul therefore is neither spirit nor matter but is the relation between them.
The soul is the mediator between this duality; it is the middle principle, the link between God and His form. Therefore the soul is another name for the Christ principle, whether in nature or in man. The soul is the attractive force of the created universe and when functioning holds all forms together so that the life of God may manifest or express itself through them. Therefore the soul is the form-building aspect, and is that attractive factor in every form in the universe, in the planet, in the kingdoms of nature and in man who sums up in himself all the aspects which brings the form into being, which enables it to develop and grow so as to house more adequately the indwelling life, and which drives all God's creatures forward along the path of evolution, through one kingdom after another, towards an eventual goal and a glorious consummation.
The soul is the force of evolution itself and this was in the mind of St. Paul when he spoke of the "Christ in you, the hope of glory. This soul manifests differently in the various kingdoms of nature, but its function is ever the same, whether we are dealing with an atom of substance and its power to preserve its identity and form, and carry forward its activity along its own lines, or whether we deal with a form in one of the three kingdoms of nature, held coherently together, demonstrating characteristics, pursuing its own instinctual life and working as a whole towards something higher and better.
Therefore the soul is that which gives distinctive characteristics and differing form manifestations. The soul plays upon matter, forcing it to assume certain shapes, to respond to certain vibrations and to build those specified phenomenal forms which we recognise in the world of the physical plane as mineral, vegetable, animal and human,—and for the initiate certain other forms as well. The qualities, vibrations, colours, and characteristics in all the kingdoms of nature are soul qualities, as are the latent powers in any form seeking expression, and demonstrating potentiality.
In their sum total at the close of the evolutionary period, they will reveal what is the nature of the divine life and of the world soul,—that oversoul which is revealing the character of God. Therefore the soul, through these qualities and characteristics, manifests as conscious response to matter, for the qualities are brought into being through the interplay of the pairs of opposites, spirit and matter, and their effect upon each other.
This is the basis of consciousness. The soul is the conscious factor in all forms, the source of that awareness which all forms register and of that responsiveness to surrounding group conditions which the forms in every kingdom of nature demonstrate. Therefore the soul might be defined as that significant aspect in every form made through this union of spirit and matter which feels, registers awareness, attracts and repels, responds or denies response and keeps all forms in a constant condition of vibratory activity. The soul is the perceiving entity produced through the union of Father-Spirit and Mother-Matter.
It is that which in the vegetable world, for instance, produces  response to the sun's rays, and the unfolding of the bud; it is that in the animal kingdom which enables it to love its master, hunt its prey, and follow out its instinctual life; it is that in man which makes him aware of his environment and his group, which enables him to live his life in the three worlds of his normal evolution as the onlooker, the perceiver, the actor. This it is which enables him eventually to discover that this soul in him is dual and that part of him responds to the animal soul and part of him recognises his divine soul.
The majority however, at this time will be found to be functioning fully as neither purely animal nor purely divine, but can be regarded as human souls. The soul of the universe is—for the sake of clarity—capable of differentiation or rather owing to the limitations of the form through which that soul has to function capable of recognition at differing rates of vibration and stages of development. The soul nature in the universe therefore manifests in certain great states of awareness with many intermediate conditions, of which the major can be enumerated as follows: Consciousness , or that state of awareness in matter itself, due to the fact that Mother-Matter has been fecundated by Father-Spirit and thus life and matter have been brought together.
This type of consciousness concerns the atom, molecule and cell of which all forms are constructed. Thus the form of the solar system, of a planet, and of all that is found upon or within a planet is produced. Intelligent sentient consciousness , i. It is this which is responsible for the quality, shape, and colouring of the vegetable and mineral forms and for their specific natures.
Animal consciousness , the awareness of soul response  of all forms in the animal kingdom, producing their distinctions, species and nature. Human consciousness, or self-consciousness , towards which the development of the life, form and awareness in the other three kingdoms has gradually tended. This term concerns the individual consciousness of man; and in the early stages is more animal than divine, owing to the dominance of the animal body with its instincts and tendencies.
Later it is more strictly human, neither purely animal nor entirely divine, but fluctuating between the two stages, thus making the human kingdom the great battleground between the pairs of opposites, between the urge or pull of spirit and the lure of matter or mother-nature, and between that called the lower self and the spiritual man. Group consciousness , which is the consciousness of the great sum totals, is arrived at by man through the development, first of all, of his individual consciousness, the sum total of the lives of his animal, emotional and mental natures, plus the spark of divinity dwelling within the form which they make.
Then comes awareness of his group, as specified for him in that group of disciples, working under some one Master who represents to him the Hierarchy. The Hierarchy might be defined as the sum total of those sons of men who are no longer centered in the individualised self-consciousness, but who have entered into a wider realisation, that of the planetary group life.
There are stages in this realisation, mounting all the way from that tiny group recognition of the probationary disciple up to the completed group awareness of the life in Whom all forms have their being, the consciousness of the planetary Logos, that "Spirit before the Throne" Who manifests through the form of a planet,  as man manifests through his form in the human kingdom. The soul therefore may be regarded as the unified sentiency and the relative awareness of that which lies back of the form of a planet and of a solar system.
These latter are the sum total of all forms, organic or inorganic, as the materialist differentiates them. The soul, though constituting one great total, is, however, limited in its expression by the nature and quality of the form in which it is found and there are consequently forms which are highly responsive to and expressive of the soul, and others which—owing to their density and the quality of the atoms of which they are composed—are incapable of recognising the higher aspects of the soul or of expressing more than its lower vibration, tone or color.
The infinitely small is recognised, the infinitely vast is assumed; but it remains as yet a concept until such time as the consciousness of man is inclusive, as well as exclusive. This concept will be understood when the second aspect is contacted and men understand the nature of the soul. It must be also remembered that just as the basic triplicity of manifestation worked out symbolically in man as his quota of energy physical energy , his nervous system and the body mass, so the soul can also be known as a triplicity, the higher correspondences of the lower. There is first of all what might be called the spiritual will ,—that quota of the universal will which any one soul can express, and which is adequate for the purpose of enabling the spiritual man to co-operate in the plan and purpose of the great life in which he has his being.
There is also the second soul quality which is spiritual love , the quality of group consciousness, of inclusiveness, of mediatorship, of attraction and of unification. This is the paramount soul characteristic, for only the soul has  it as the dynamic factor. The spirit, or monad is primarily the expression of will with love and intelligence as secondary principles, and the body nature, the personality, is paramountly distinguished by intelligence, but the soul has outstandingly the quality of love which demonstrates as wisdom also when the intelligence of the body nature is fused with the love of the soul.
The following tabulation may make the thought clearer. Will, enabling the Monad to participate in the universal purpose. Love, the energy which is poured forth into the soul, making it what it is. Intelligence, transmitted via the soul and brought into manifestation through the medium of the body. Will, held in abeyance but expressing itself through the mind aspect of the personality and through Kundalini, which when aroused correctly makes possible the final initiations into the consciousness of the Monad.
Love, the dominating force of the soul life; through this possession and this type of energy, the soul can be en rapport with all souls. Through the emotional body, the soul can be in touch with all animal or subhuman souls, through its work on its own plane, with the meditating souls of all men; and through the principle of buddhi, with the second aspect of the Monad. This aspect is brought into touch with the intelligence of all cells in the threefold body mechanism. By a close study of the above it becomes apparent in what way the soul acts as the mediator between the monad and the personality.
The personality hides within itself, as a casket hides  the jewel, that point of soul light which we call the light in the head. This is found within the brain, and is only discovered and later used when the highest aspect of the personality, the mind, is developed and functioning. Then the union with the soul is made and the soul functions through the lower personal nature. The soul hides within itself, as the "jewel in the lotus," that faculty of dynamic energy which is the manifested attribute of the monad, the will.
When the soul has unfolded all its powers and has learnt to include within its consciousness all that is connoted by the "myriad forms that Being takes," then in turn a higher or more inclusive state becomes possible and soul life is superseded by monadic life. This involves an ability to know, to love, and to participate in the plans of a life which has the power to include within its radius of consciousness not only the sum total of the lives and consciousness of the life of the Logos of our planet, but all the lives and consciousnesses within our solar system.
The nature of this awareness is only possible of comprehension by the man who has arrived at soul-knowledge. The great need at this time is for experts in the life of the soul and for a group of men and women who, undertaking the great experiment and transition, add their testimony to the truth of the statements of the mystics and occultists of the ages.
The Body, the Phenomenal Appearance. Not much need be written here anent this, for the body nature and the form aspect have been the object of investigation and the subject of thought and discussion of thinking men for many centuries. Much at which they have arrived is basically correct. The modern investigator will admit the Law of Analogy as the basis of his premises and recognise sometimes the Hermetic theory that "As above, so below" may throw much light on the  present problems.
The following postulates may serve to clarify: Man, in his body nature, is a sum total, a unity. This sum total is subdivided into many parts and organisms. Yet these many subdivisions function in a unified manner and the body is a correlated whole. Each of its parts differs in form and in function but all are inter-dependent.
Each part and each organism is, in its turn, composed of molecules, cells, and atoms and these are held together in the form of the organism by the life of the sum total. The sum total called man is roughly divided into five parts some of greater importance than others, but all completing that living organism we call a human being. The Reformers were content with the ancient creeds which teach the "resurrection of the body," not the "immortality of the soul.
Thus when the Swiss scholar Oscar Cullmann, known for his profound interpretation of the New Testament and his positive Christian convictions, published a study in which he pointed out the contrast between the Greek conception of the immortality of the soul and the Christian doctrine of the resurrection of the dead, he aroused a storm of protest. He was accused of being a monster who delights in causing spiritual distress, one who offers stones, if not serpents, to people hungering for the bread of life.
In the preface to the recent English translation of the study Immortality of the Soul or Resurrection of the Dead? Professor Cullmann states that no critic has even attempted to refute him by scriptural exegesis, which is the whole basis of his presentation, and pleads with his readers to listen to what Scripture has to say. We cannot expect to grasp the Christian view unless we are willing to listen to Scripture even when it contradicts our own cherished wishes and traditional opinions.
Man does not have a mortal part, the body, and an immortal part, the soul. He is an indivisible unit, a body-animated-by-soul. As such, whether viewed under the body-aspect or the soul-aspect, he exists solely by his relation to God. Paul evidently could not contemplate immortality apart from resurrection; for him a body of some kind was essential to personality.
Our traditional thinking about the 'never-dying soul', which owes so much to our Graeco-Roman heritage, makes it difficult for us to appreciate Paul's point of view. It is, no doubt, an over-simplification to say that while for the Greeks man was an embodied soul, for the Hebrews he was an animated body; yet there is sufficient substance in the statement for us to say that in this as in other respects Paul was 'a Hebrew born and bred' Phil. For others, including several of his Corinthian converts, disengagement from the shackle of the body was a consummation devoutly to be wished; but if Paul longed to be delivered from the mortality of this present earthly 'dwelling', it was with a view to exchanging it for one that was immortal; to be without a body of any kind would be a form of spiritual nakedness or isolation from which his mind shrank.
This is only a sample of what a host of both conservative and liberal scholars are saying on the question of soul immortality. Thielicke's comment is the most penetrating, however, because he weighs the matter in the light of justification by faith. Man can possess both righteousness and life only by virtue of being related to Jesus Christ. Too often, Christians have been guilty of trying to read the Grecian idea of soul into the biblical word.
But we must not assume the Bible uses the word soul in a Grecian fashion— as a distinct, metaphysical substance capable of separate, incorporeal existence. Says The Interpreter's Dictionary of the Bible: The word "soul" in English, though it has to some extent naturalized the Hebrew idiom, frequently carries with it overtones, ultimately coming from philosophical Greek Platonism and from Orphism and Gnosticism, which are absent in [nephesh].
In the OT it never means the immortal soul, but is essentially the life principle, or the living being, or the self as the subject of appetite and emotion, occasionally of volition. The Interpreter's Bible also says that nephesh in Genesis 2: Thus it is frequently used of animals Gn. In many Old Testament texts nephesh plainly means the animated, living person. We cannot impose a "spiritual," metaphysical meaning on soul where, for instance, a person is represented as saying that his soul desires physical food, water or honey Prov. Because the Hebrews made no sharp distinction between the physical and the psychical, the word soul can have either a physical or psychical emphasis.
The whole living person is always in view. The word soul can be applied to a person's thinking, emotions, will or action Gen. Quite often soul is used where we would use the word person Lev. When the Bible talks about seventy souls going down to Egypt, it obviously means seventy persons. The word soul is also used as a synonym for the personal pronouns I, me, myself Judges It can even be used to designate a dead body Lev.
Man’s Threefold Nature: His Body, Soul, And Spirit – Volume 1
Wheeler Robinson says that of the times the word nephesh appears in the Old Testament, it means principle of life times, it has a psychical meaning times, and it means the person himself times. To say this would have been unthinkable in orthodox circles a few years ago. Berkouwer calls attention to the remarks of a Dutch scholar: Thus Van der Leeuw criticizes the dualistic view of man, which he says is the source of the popular belief in immortality which has infiltrated modern Christianity. Such a view is, he says, Greek rather than Christian, and "in conflict with the essence of the Christian faith.
The whole man, according to the Old Testament as well as the New Testament, is threatened by death. There is nothing he can fall back on; "the soul also dies. David Stacey says, "Incorporeal life for the [ nephesh ] was never visualized. Death afflicted soul Nu. Owen says, "The Hebrews had no idea of the immortality of the soul in the Greek sense.
It was impossible for them even to conceive of disembodied human existence. Ernest Wright declares that "the Hebrews had no conception of pure being in spiritual terms apart from material form. In most cases, especially in Paul, soul Greek, psyche simply means life. A comparison of Mark 8: Robert Jewett points out that even the most confirmed dualists have to admit that psyche simply means life in many Pauline usages of the word. But we should beware of assuming that Jesus and the apostles adopted the essential dualism of the Greeks.
One of the very few places which might appear to present a prima facie case for dualism is Matthew Therefore, do not fear him who can end your present mortal life, because it is God who is going to have the final decision whether your life is saved or destroyed. The words of Jesus certainly contradict the notion that the soul is essentially indestructible. The body also is the whole person. Soul is man thinking, willing and living. It is the life, the me, the self in its acting and feeling.
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Body is the same whole person seen from the perspective of his form and substance. In the words of Pedersen, "The body is the soul in its outward form.
Man's Threefold Nature: His body, soul, and spirit - B. R. Hicks - Google Книги
The medieval church read flesh and spirit with Grecian glasses. She understood them to mean the higher and lower nature. This had disastrous consequences for the church's view of piety and salvation. Luther returned to the biblical view that flesh means the whole man in his natural, sinful state, while spirit means the whole man led by the Holy Spirit.
Berkouwer speaks of "a fairly general consensus of opinion [which] has arisen among theologians" with respect to the Hebraic and biblical view of the holistic, indivisible man.
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The Holistic Man and its implications Man in relationship to God is the spiritual man. Man in relationship to the community is the social man. And man in relationship to the material order is the physical man. These are not three parts of man, like this: Return to Book Page. Preview — Man's Threefold Nature by B. This book details how the five senses of sight, taste, smell, hearing, and touch, function in the human body, soul, and spirit.
For example, the imagination is t I Thessalonians 5: For example, the imagination is the sight of the soul, and faith is sight of the spirit. The author explains how these senses can be used either for the Lord's Will or for the gratification for man's sense of pride and ego. The author goes on to show how human beings can return to the original clean state that man enjoyed before sin defiled the whole human being through spiritual growth through Jesus Christ. This book is key for those Christians who want to understand how to devote their entire beings to a greater union with the Lord.
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