« Un homme se doit de se dire à lui-même que la vérité existe en elle-même, et que ses conceptions ne sont que des formes transitoire de vérités éternelles »
A man must say to himself that truth exists in itself, and that his conceptions are only transient forms of eternal truths
0-7 – Moon : The first seven years of life (0-7 years old) were associated with the Moon. During this time, the psychic forces are working to transform the body of the child from one that was inherited from the parents, to one that represents the full personality of the child.
7-14 – Mercury : The second seven years (7-14 years old) is associated with Mercury. At this time, the child’s imagination and feeling life takes center stage.
14-21 – Venus: The third seven years (14-21 years old) is associated with Venus, during which time the higher mind of the adolescent takes root, and the psychic development can be disturbed by the strong impulses of puberty.
The next three seven-year segments are associated with the Sun (21-42 years old), and the elements of sentient soul, intellectual soul, and consciousness soul.
21-28 – Sun : sentient soul
« The sentient soul depends, as regards its activity, on the ether-body. For it draws from it that which it will cause to gleam forth as sensation. And since the ether-body is the life within the physical body, therefore the sentient soul is also indirectly dependent on the latter. Only with properly functioning and well-constructed eyes are correct colour sensations possible. It is in this way that the nature of the body affects the sentient soul. The latter is thus determined and limited in its activity by the body. It lives within the limitations fixed for it by the nature of the body. » : Donc, mettre son body au top, c’est permettre au corps éthérique d’être au top des sensations, et donc permettre à son âme de recevoir les sensations du monde sensible de la façon la moins bridée possible, pour qu’elle se développe, se nourrisse.
But the boundary of the sentient soul does not coincide with that of the physical body. It extends somewhat beyond the physical body. From this one sees that it proves itself to be greater than the physical body. Nevertheless the force through which its limits are set proceeds from the physical body.
Thus between the physical body and the ether-body, on the one hand, and the sentient soul on the other, there inserts itself another distinct member of the human being. This is the soul-body or sentient body.
One can express this in another way. One part of the ether-body is finer than the rest, and this finer part of the ether-body forms a unity with the sentient soul, whereas the coarser part forms a kind of unity with the physical body. Nevertheless, the sentient soul extends, as has been said, beyond the soul-body.
What is here called sensation is only a part of the soul-being. (The expression sentient soul is chosen for the sake of simplicity.) Connected with sensations are the feelings of desire and aversion, impulses, instincts, passions. All these bear the same character of individual life as do the sensations, and are, like them, dependent on the bodily nature (=individuality). Soul-being : sensations deriving from material world, and the feelings etc associated to these.
28-35 – Sun : intellectual soul
Just as the sentient soul enters into mutual action and reaction with the body, so does it also in thinking, with the spirit. In the first place thinking serves the sentient soul. Man forms thoughts about his sensations. He thus enlightens himself regarding the outside world. The child that has burnt itself thinks it over, and reaches the thought “fire burns.” Nor does man follow blindly his impulses, instincts, passions; his thinking about them brings about the opportunity through which he can gratify them. What is called material civilisation moves entirely in this direction. It consists in the services which thinking renders to the sentient soul. An immeasurable amount of thought-power is directed to this end. It is thought-power that has built ships, railways, telegraphs, telephones; and by far the greatest proportion of all this serves only to satisfy the needs of sentient souls.
Thought-force permeates the sentient soul in a similar way to that in which the formative-life-force permeates the physical body. The formative-life-force connects the physical body with forefathers and descendants, and thus brings it under a system of laws with which the purely mineral body is in no way concerned. In the same way thought-force brings the soul under a system of laws to which it does not belong as mere sentient soul.
Through the sentient soul man is related to the animal. In animals, also, we observe the presence of sensations, impulses, instincts and passions. But the animal obeys these immediately. They do not, in its case, become interwoven with independent thoughts, transcending the immediate experiences. [See also under Addenda.] This is also the case to a certain extent with undeveloped human beings. The mere sentient soul is therefore different from the evolved higher member of the soul which brings thinking into its service. This soul that is served by thought will be termed the intellectual soul. One could also call it the mind-soul.
The intellectual soul permeates the sentient soul. He who has the organ for “seeing” the soul sees, therefore, the intellectual soul as a separate entity, in relation to the mere sentient soul.
35-42 – Sun : consciousness-soul
If a piece of knowledge gives me joy, the joy has significance just so long as it lives in me; the truth of the knowledge has its significance quite independently of this joy. By grasping the truth the soul connects itself with something that carries its value in itself. And this value does not vanish with the feeling in the soul any more than it arose with it. What is really truth neither arises nor passes away: it has a significance which cannot be destroyed. This is not contradicted by the fact that certain human “truths” have a value which is transitory, inasmuch as they are recognised after a certain period as partial or complete errors. A man must say to himself that truth exists in itself, and that his conceptions are only transient forms of eternal truths.
And as it is with the true, so it is with the truly good.
Moral goodness is independent of inclinations and passions, inasmuch as it does not allow itself to be commanded by, but commands them.
Likes and dislikes, desire and loathing belong to the personal soul of man; duty stands higher than likes and dislikes. Duty may stand so high in the eyes of a man that he will sacrifice his life for its sake. And a man stands the higher the more he has ennobled his inclinations, his likes and dislikes, so that without compulsion or subjection they themselves obey what is recognised as duty. Moral goodness has, like truth, its eternal value in itself, and does not receive it from the sentient soul.
By causing the self-existent true and good to come to life in his inner being, man raises himself above the mere sentient soul. The eternal spirit shines into it. A light is kindled in it which is imperishable. In so far as the soul lives in this light, it is a participant of the eternal. It unites therewith its own existence. What the soul carries within itself of the true and the good is immortal in it.
Let us call that which shines forth in the soul as eternal the consciousness-soul.
By consciousness-soul is meant the kernel of human consciousness, the soul within the soul. The consciousness-soul is thus distinguished as a distinct member of the soul from the intellectual soul. This latter is still entangled in the sensations, the impulses, the passions, etc. Everyone knows how at first he counts as true that which he prefers in his feelings, and so on. Only that truth, however, is permanent which has freed itself from all flavour of such sympathy and antipathy of feeling. The truth is true, even if all personal feelings revolt against it. The part of the soul in which this truth lives will be called consciousness-soul.
42-49 – Mars – Spirit Self : The next seven-year segment is associated with Mars, when the soul works hard to impress the full forces of its personality upon the world. At this time, the soul has the opportunity to a higher state of consciousness called Spirit Self.
The “I” becomes ever more and more ruler of body and soul. This also expresses itself in the aura. The more the “I” is lord over body and soul, the more definitely organised, the more varied and the more richly coloured is the aura.
The “I” lives in body and soul; but the spirit lives in the “I.” And what there is of spirit in the “I” is eternal. For the “I” receives its nature and significance from that with which it is bound up. – So level up the bounding up of the « I » from body and soul to spirit !
The “I” lives in the soul. Although the highest manifestation of the “I” belongs to the consciousness-soul, one must nevertheless say that this “I,” raying out from it, fills the whole of the soul, and through the soul exerts its action upon the body.
And in the “I” the spirit is alive. The spirit sends its rays into the “I” and lives in it as in a “sheath” or veil, just as the “I” lives in its sheaths, the body and soul. The spirit develops the “I” from within, outwards; the mineral world develops it from without, inwards.
– Damn this is GOLD. We have sheaths, and we ARE a sheath for the Spirit which unfolds itself through us. We have a baby-parent in the belly that is growing us up from inside-out. It took a sheath of « I »ness, consciousness-soul, mind-soul, sentient-soul, formative-body, and physical body, in order to be able to get the necessary nutrition to feed us, so that we can grow big enough to be a vessel for it, an actual useable corpse to wander around and live and experience reality.
The spirit forming an “I” and living as “I” will be called Spirit-self, because it manifests as the “I,” or ego, or “self” of man. The difference between the “Spirit-self” and the “consciousness-soul” can be made clear in the following way.
The consciousness-soul is in touch with the self-existent truth which is independent of all antipathy and sympathy; the Spirit-self bears within it the same truth, but taken up into and enclosed by the “I,” individualised by the latter and absorbed into the independent being of the man. It is through the eternal truth becoming thus individualised and bound up into one being with the “I,” that the “I” itself attains to eternity.
The Spirit-self is a revelation of the spiritual world within the “I,” just as from the other side sensations are a revelation of the physical world within the “I.” In what is red, green, light, dark, hard, soft, warm, cold, one recognises the revelations of the corporeal world; in what is true and good, the revelations of the spiritual world. In the same sense in which the revelation of the corporeal world is called sensation, let the revelation of the spiritual be called intuition. Even the most simple thought contains intuitions, for one cannot touch it with the hands or see it with the eyes; its revelation must be received from the spirit through the “I.” [Spirit : daemon ?]
And yet the sensations of both are called forth by the same object. The difference lies in this, that the one can form far more perfect thoughts about the object than can the other. If objects revealed themselves through sensation alone, there could be no progress in spiritual development.
The stimuli from the outer world are felt even by the child as incentives to the will; but the commandments of the morally good disclose themselves to him only in the course of his development, in proportion as he learns to live in the spirit and understand its revelations.
Just as there could be no colour sensations without physical eyes, so there could be no intuitions without the higher thinking of the Spirit-self. And as little as sensation creates the plant on which the colour appears, does intuition create the spiritual realities about which it is merely giving information.
The “I” of a man, which comes to life in the soul, draws into itself messages from above, from the spirit-world, through intuitions, just as through sensations it draws in messages from the physical world. And in so doing it fashions the spirit-world into the individualised life of its own soul, even as it does the physical world by means of the senses. The soul, or rather the “I” lighting up in it, opens its portals on two sides; towards the corporeal and towards the spiritual.
the spirit-world build, with its spirit-substances and spirit-forces, a spirit-body in which the “I” can live and, through intuitions, perceive the spiritual.
49-56 – Jupiter – Life Spirit : The following seven-year segment is associated with Jupiter, when wisdom is dawning and the ego needs to unfold the Life Spirit.
(check lower)
56-63 – Saturn – Spirit Man : The final seven-year period is associated with Saturn when it completes its second “return” (e.g. comes back to its position it had at one’s birth), and the soul can manifest an event higher element of Self called Spirit Man.
Just as within the physical world each human body is built up as a separate physical being, so is the spirit-body within the spirit-world. In the spirit-world there is an “inner” and an “outer” for man just as there is in the physical world. As man takes in the materials of the physical world around him and assimilates them in his physical body, so does he take up the spiritual from the spiritual environment and make it into his own. The spiritual is the eternal nourishment of man.
And as man is born out of the physical world, so is he born out of the spirit through the eternal laws of the true and the good. He is separated from the spirit-world outside him, as he is separated from the whole physical world, as an independent being. This independent spiritual being will be called the Spirit-man.
If we investigate the human physical body, we find the same materials and forces in it as are to be found outside it in the rest of the physical world. It is the same with the Spirit-man. In it pulsate the elements of the external spirit-world; in it the forces of the rest of the spirit-world are active. As within the physical skin a being is enclosed and limited which is alive and feels, so also is it in the spirit-world. The spiritual skin, which separates the Spirit-man from the homogeneous spirit-world, makes him an independent being within it, living a life within himself and perceiving intuitively the spiritual content of the world — let us call this “spiritual skin” (auric sheath) the spirit-sheath. Only it must be kept clearly in mind that the spiritual skin expands continually with advancing human evolution, so that the spiritual individuality of man (his auric sheath) is capable of enlargement to an unlimited extent.
The Spirit-man lives within this spirit-sheath. It is built up by the spiritual life-force. In a similar way to that in which one speaks of an ether-body, one must therefore speak of an ether-spirit in reference to the Spirit-man. Let this ether-spirit be called Life-spirit. The spiritual being of man therefore is composed of three parts, Spirit-man, Life-spirit, and Spirit-self.
For one who is a “seer” in the spiritual regions, this spiritual being of man is a perceptible reality as the higher, truly spiritual part of the aura. He “sees” the Spirit-man as Life-spirit within the spirit-sheath; and he “sees” how this “Life-spirit” grows continually larger, by taking in spiritual nourishment from the spiritual external world. Further, he sees how the spirit-sheath continually increases, widens out through what is brought into it, and how the Spirit-man becomes ever larger and larger. In so far as this “becoming larger” is “seen” spatially, it is of course, only a picture of the reality. In spite of this, man’s soul is directed towards the corresponding spiritual reality in conceiving this picture. For the difference between the spiritual and the physical being of man is that the latter has a limited size while the former can grow to an unlimited extent.
Whatever of spiritual nourishment is absorbed has an eternal value.
The human aura is accordingly composed of two interpenetrating parts. Colour and form are given to the one by the physical existence of man, and to the other by his spiritual existence. The ego marks the separation between them in such wise that the physical, after its own manner, yields itself and builds up a body that allows a soul to live within it; and the “I” yields itself and allows to develop in it the spirit, which now for its part permeates the soul and gives it the goal in the spirit-world.
Through the body the soul is enclosed in the physical; through the Spirit-man there grow wings for its movement in the spiritual world.
In order to comprehend the whole man, one must think of him as put together out of the components above mentioned.
The body builds itself up out of the world of physical matter in such wise that its construction is adapted to the requirements of the thinking ego.
It is penetrated with life-force, and thereby becomes the etheric or life-body. As such it opens itself through the sense-organs towards the outer world and becomes the soul-body.
This the sentient soul permeates and becomes a unity with it.
The sentient soul does not merely receive the impacts of the outer world as sensations; it has its own inner life which it fertilises through thinking, on the one hand, as it does through sensations on the other. It thus becomes the intellectual soul.
It is able to do this by opening itself to intuitions from above, as it does to sensations from below. Thus it becomes the consciousness-soul.
This is possible for it because the spirit-world builds into it the organ of intuition, just as the physical body builds for it the sense-organs. As the senses transmit to the human organism sensations by means of the soul-body, so does the spirit transmit to it intuitions through the organ of intuition. The Spirit-self is thereby linked into a unity with the consciousness-soul, just as the physical body is with the sentient soul in the soul-body.
Consciousness-soul and Spirit-self form a unity. In this unity the Spirit-man lives as Life-spirit, just as the etheric body forms the bodily basis for the soul-body. And as the physical body is enclosed in the physical skin, so is the Spirit-man in the spirit-sheath.
The members of the whole man are therefore as follows:
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Physical body.
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Ether-body or life-body.
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Soul-body.
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Sentient soul.
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Intellectual soul.
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Consciousness-soul.
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Spirit-self.
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Life-spirit.
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Spirit-man.
Soul-body (C) and sentient soul (D) are a unity in the earthly man; in the same way are consciousness-soul (F) and Spirit-self (G) a unity. Thus there come to be seven parts in the earthly man. [See also under Addenda.]
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Physical body.
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Etheric or life-body.
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Sentient soul-body.
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Intellectual soul.
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Spirit-filled Consciousness-soul.
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Life-spirit.
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Spirit-man.
In the soul the “I” flashes forth, receives the impetus from the spirit and thereby becomes the bearer of the Spirit-man. Thus man participates in the “three worlds,” the physical, the soul, and the spiritual. He is rooted in the physical world through his physical body, ether-body, and soul-body and blossoms through the Spirit-self, Life-spirit, and Spirit-man up into the spiritual world. The stalk, however, which takes root in the one and blossoms in the other, is the soul itself.
This arrangement of the members of man can be expressed in a simplified way, but one entirely consistent with the above. Although the human “I” lights up in the consciousness-soul it nevertheless penetrates the whole soul-being.
The parts of this soul-being are not at all as distinctly separate as are the limbs of the body: they interpenetrate each other in a higher sense. If then one regards the intellectual soul and the consciousness-soul as the two sheaths of the “I” that belong together, with the “I” itself as their kernel, then one can divide man into physical body, life-body, astral body, and “I.”
The expression astral body designates here what is formed by soul-body and sentient soul together. This expression is found in the older literature, and may be applied here in a somewhat broad sense to that in the constitution of man which lies beyond the sensibly perceptible. Although the sentient soul is in certain respects energised by the “I” it is still so intimately connected with the soul-body that, in thinking of both as united, a single expression is justified.
When, now, the “I” saturates itself with the Spirit-self, then this Spirit-self makes its appearance in such wise that the astral body is worked over from within the soul.
In the astral body there are primarily active the impulses, desires, and passions of man, in so far as they are felt by him; sense-perceptions are also active in it.
Sense-perceptions arise through the soul-body as a member in man which comes to him from the external world.
Impulses, desires, and passions, etc., arise in the sentient soul, in so far as it is energised from within, before this “inner” has yielded itself to the Spirit-self.
If the “I” saturates itself with the Spirit-self, then the soul energises the astral body with this Spirit-self. This expresses itself in the illumination of the impulses, desires, and passions by what the “I” has received from the spirit.
The “I” has then, through its participation in the spiritual world, become ruler in the world of impulses, desires, etc. To the extent to which it has become this the Spirit-self manifests in the astral body. And the astral body is thereby transmuted. The astral body itself then appears as a two-fold body — in part untransmuted and in part transmuted. Therefore the Spirit-self, as manifested in man, can be designated as the transmuted astral body.
A similar process takes place in a man when he receives the Life-spirit into his “I.” The life-body then becomes transmuted. It becomes penetrated with the Life-spirit. This manifests itself in such wise that the life-body becomes quite other than it was. For this reason one can also say that Life-spirit is the transmuted life-body. And if the “I” receives the Spirit-man, it thereby receives the necessary force with which to permeate the physical body. Naturally, that part of the physical body, thus transmuted, is not perceptible to the physical senses. For it is just that part of the physical body which has been spiritualised that has become the Spirit-man. The physical body is then present to the physical senses as physical, but in so far as this physical is spiritualised, it must be perceived by spiritual faculties of perception. To the external senses the physical, even when permeated by the spiritual, appears to be merely sensible.
Taking all this as basis, the following arrangement of the members of man may also be given:
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Physical body.
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Life-body.
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Astral body.
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“I” as soul-kernel.
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Spirit-self as transmuted astral body.
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Life-spirit as transmuted life-body.
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Spirit-man as transmuted physical body.
[Later…]
Me writing :
By having the correct understanding of the underlying processes involved in the evolution of man, One would have a great advantage as to be able to grow Oneself « Biodynamically » with rythms intrinsically linked with the cosmos.
One would want to acheive in this endeavour an App, a machine or thing, that takes the astrological reality of the Individuality, the Cosmos itself, the Age in which the Individuality is, and if possible, an inner map of its own Zodiac, in order to give the best practice to be practiced in the Now. Altough, this ought to already exist within us, as our own guiding system shall surely make us act in such ways once our Mind and Soul are sufficiently permeated with the right feelings for the right understandings. /end
Me writing :
Review first three cycles
Get fully knowledgeable on the cycle I’m in, and cut down all research and activity power down to this. Also know about the perfect anti-matter for my own matter, what should I do which is so opposite to what I’m used to and be most beneficial in my spiritual growth ? (Being focused, doing sports, learn to vibe, have fun and laugh, lol)
Qilin Egostasie 