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object:1.11 - The Soul or the Astral Body
class:chapter
subject class:Occultism
author class:Franz Bardon
book class:Initiation Into Hermetics

11.The Soul or the Astral Body ~

Through subtler vibrations of the elements, through the electric and the magnetic fluid of their polarity, the man proper, the soul has proceeded from the akasa principle or the finer etheric vibrations. In the same way as the elements are functioning in the material body, the soul or the so-called astral body will behave. The four-pole magnet, with its specific qualities, connects or amalgamates the soul with the body. This amalgamation takes place, with analogy to the body, by the electromagnetic influence of the elements. We, the adepts, call the astral matrix or life this active behavior of the elements or the so-called electromagnetic fluid of the soul. This astral matrix or the so-called electromagnetic fluid of the soul is not identical with the occultists aura I shall speak of later. The astral matrix or the electromagnetic fluid is the connecting link between the body and soul. The fiery principle causes in the soul what is constructive, the principle of water causes the animating, the principle of air is balancing, and the earth principle causes what is thriving, compound and preserving in the soul. The astral body is performing exactly the same functions as the material body.

Man has been fitted with the five senses corresponding to the five elements, of which the astral body or the soul, with the help of the bodily senses, makes use to receive perceptions of the physical world. Our immortal spirit realizes this receiving and operating of the five senses through the astral and the material body. Why this spirit is immortal will be explained in a later chapter. Without any activity of the spirit in the soul, the astral body would be without life and dissolve itself into its components.

As the spirit would not be able to operate without the intervention of the soul, the astral body is the seat of all the qualities the immortal spirit has. According to its development and maturity, spirit has a different electric or magnetic fluid vibration, which becomes outwardly patent, in soul, in the four temperaments. In accordance with the predominant elements, we distinguish the choleric, the sanguine, the melancholic, and the phlegmatic temper. The choleric temper is due to the element of air, the sanguine temper is due to the element of air, the melancholic temper is born from the water element, and the phlegmatic one is ascribed to the earthy element. The strength and vibration of the respective element corresponds in the various properties to the strength, vigour, and expansion of the respective fluid vibrations.

Each of these four elements, which determine mans temper, in the active form, owns the good properties, and in its passive form, the contrary or bad qualities. It would be too prolix to inform here about the effects of the elements, and it is better for the incipient adept to find out himself further effects by his own meditation. This manner also has a very special reason, on the path to initiation. Here I shall a few examples only:

The choleric temper, in its active polarity, has the following good qualities: activity, enthusiasm, eagerness, resolution, courage, productivity, etc. In the negative form these qualities are: gluttony, jealousy, passion, irritability, intemperance, bent to destruction, etc.

The sanguine temper in its active form shows: capacity of penetrating, diligence, joy, adroitness, kindness, clearness, lack of grief, cheerfulness, optimism, eagerness, independence, familiarity, etc. In the negative form: continual feeling of being affronted, contempt, propensity to gossiping, lack of endurance, slyness, garrulousness, dishonesty, fickleness, etc.

The melancholic temper in its active form: respectability, modesty, compassion, devotion, seriousness, docility, fervour, cordiality, comprehension, meditation, calmness, quick to give ones confidence, forgiveness, tenderness, and so on. In the negative form: indifference, depression, apathy, shyness, laziness, etc.

The phlegmatic temper in its active form: respectability, reputation, endurance, consideration, resolution, firmness, seriousness, scrupulousness, thoroughness, concentration, sobriety, punctuality, reservedness, objectivity, infallibility, responsibility, reliability, circumspection, resistance, self-assurance, and so on. In the negative form: insipidity, unscrupulousness, misanthropy, dullness, tardiness, laziness, unreliability, laconism, and so on.

The qualities of the temperaments, according to the preponderant quality, form the basis of the human character. The intensity of these qualities shown outwardly depends on the polarity, the electric or the magnetic fluid. The total influence of the effects of the temperaments results in an emanation professionally called aura.

Therefore this kind of aura is not to be compared with the astral matrix, because between these two conceptions there is a thumping difference. The astral matrix is the connecting substance between body and soul, whilst the aura is the emanation of the action o the elements in the various qualities, having its origin either in the active or in the passive form. This emanation in the whole soul produces a certain vibration corresponding to a certain colour. On the grounds of this colour, the adept can exactly recognize his own aura of that of another being with the astral eyes. Backed by this aura, the seer can establish not only a mans basic character, but he also can perceive the action or the polarity of the souls vibration, and influence it eventually. I shall speak of these problems in a more detailed way in a separate chapter relating to introspection. Hence, a mans temperament influences his character, and both together, in their effect as total result, are creating the emanation of the soul or the aura. This is also the reason for high adepts or saints always being represented in the images with a halo identical to the aura we have described.

Besides the character, the temperament and the activity of the electromagnetic fluid, the astral body still has two centres in the brain, the cerebrum being the seat of normal consciousness, whilst in the cerebellum, there is the opposite to the normal consciousness, the sub-conscious. As to their functions, see the chapter concerning the Spirit.

As it has been said before, according to the elements, the soul is divided in exactly the same way as the body. The psychic functions, powers and properties also have their seat respectively in the soul and certain centres analogous to all the elements, which the Indian philosophy designates as charkas. The awakening of these charkas is named Kundalini yoga in the Indian doctrine. I desist, however, from a comment on these lotuses or centres, because the student interested in this problem will find all the necessary enlightenment in the respective literature. I will touch on it only slightly and say that the lowest centre is the so-called Muladhara or earth centre, having its seat in the lowest part of the soul. The next centre is that of the water, with its seat in the region of the sexual organs and designated in the Indian terminology as Swadisthana. The centre of fire, as centre of the soul, is in the umbilical region and is named Manipura. The centre of air as compensatory element is in the region of the heart and is termed Anahata. The centre of the ether or principle of akasa is found in the region of the neck and is named Visudha. Another centre, that of volition and intellect, is between the eyebrows and is called Ajna. As the supreme and most divine centre is regarded as the thousand-petaled lotus, named Sahasrara from which derive and are influenced all the other powers of the centres. Beginning at the top, from the supreme centre, along the neck, down to the lowest centre, like a channel runs the socalled Susumna or the akasa-principle already known to us, liable for the connection and control of the entire centres. Later on, I shall come back to the problem of the evocation of the snake-power in the single centres. In describing the soul, the principal task will be to establish the connection of the elements with their positive and negative polarities in the soul, and give a neat idea of it. One will see that the body, as well as the soul, with their effects are alive and working, that their preservation and destruction are subject to the immutable laws of the four-pole magnet, i.e., the secret of the tetragrammaton, and governed by them. If he who is to be initiated will attentively meditate about it, he will win a clear idea not only of the bodily functions, but also of those of the soul, and come to a sound notion of the mutual interaction according to the original laws.




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