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BECK index
THE SOUL: Contents
Soul Liberation
Progression and Evolution
Spiritual Aspiration
Desirelessness and Non-attachment
Self-discipline
Meditation
Spiritual Exercises
Liberation
Progression and Evolution

The history of the soul extends from God through its diverse experiences on earth and back into God.
Life has a continuous hierarchy, and the soul evolves the forms of expression as it progresses towards
total perfection. Group-souls by extension experience the development of plant and animal life before
establishing individuality in human incarnation. The soul continually gains experiences on all levels,
increasing its universal wisdom. In many lives of human expression and in other worlds in between, the
soul gradually becomes more and more conscious of the higher realms, passing through initiations
which mark its progress towards conscious godhood.
The universe exists in order that the experiencer may experience it, and thus become liberated.
Patanjali, Yoga Aphorisms, II:18
Socrates: For, as has been already said, every soul of man has in the way of nature beheld true being; this was the
condition of her passing into the form of man. But all souls do not easily recall the things of the other world; they may
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have seen them for a short time only, or they may have been unfortunate in their earthly lot, and, having had their
hearts turned to unrighteousness through some corrupting influence, they may have lost the memory of the holy things
which once they saw. Few only retain an adequate remembrance of them; and they, when they behold here any
image of that other world, are rapt in amazement; but they are ignorant of what this rapture means, because they do
not clearly perceive. For there is no light of justice or temperance or any of the higher ideas which are precious to
souls in the earthly copies of them: they are seen through a glass dimly; and there are few who, going to the images,
behold in them the realities, and these only with difficulty. There was a time when with the rest of the happy band they
saw beauty shining in brightness, - we philosophers following in the train of Zeus, others in company with other gods;
and then we beheld the beatific vision and were initiated into a mystery which may be truly called most blessed,
celebrated by us in our state of innocence, before we had any experience of evils to cone, when we were admitted to
the sight of apparitions innocent and simple and calm and happy, which we beheld shining in pure light, pure
ourselves and not yet enshrined in that living tomb which we carry about, now that we are imprisoned in the body, like
an oyster in his shell.
Plato, Phaedrus, 249-250
Up to the present time those who have discussed and investigated soul seem to have confined themselves to the
human soul.
Aristotle, On the Soul, I:1
The Soul watches the ceaselessly changing universe and follows all the fate of all its works: this is its life, and it
knows no respite from this care, but is ever laboring to bring about perfection, planning to lead all to an unending
state of excellence - like a farmer, first sowing and planting and then constantly setting to rights where rainstorms and
long frosts and high gales have played havoc.
Plotinus, Second Ennead, III:16
One human soul receives this (Divine power) differently from another. And because in the intellectual order of the
universe there is an ascent and descent by almost continuous steps from the lowest to the highest, and from the
highest to the lowest, as we see in the physical order; and between the angelic nature, which is intellectual, and the
human soul, there is no step at all, but they are, as it were, on one continuous grade; so between the human soul and
the most perfect soul belonging to the brutes there is again no interval; and as we see many men so vile and of such
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the most perfect soul belonging to the brutes there is again no interval; and as we see many men so vile and of such
low nature that they seem hardly other than beasts, therefore we must also assert and firmly believe that there are
men so noble and of so lofty a nature, that they are scarcely other than angels, otherwise humanity would not extend
in both directions (through this scale), which could not be.
Dante, The Banquet, III, vii, 4
Now, the perfect accordance of the will with the moral law is holiness, a perfection of which no rational being of the
sensible world is capable at any moment of his existence. Since, nevertheless, it is required as practically
necessary, it can only be found in a progress in infinitum towards that perfect accordance, and on the principles of
pure practical reason it is necessary to assume such a practical progress as the real object of our will. Now, this
endless progress is only possible on the supposition of an endless duration of the existence and personality of the
same rational being (which is called the immortality of the soul). The summum bonum, then practically is only
possible on the supposition of the immortality of the soul.
Kant, Critique of Practical Reason, Bk. II, Ch. II:iv
Because the soul is progressive, it never quite repeats itself, but in every act attempts the production of a new and
fairer whole.
Emerson, "Art"
Coming into earth has been for the soul's evolution.
Edgar Cayce On Prophecy, p. 171
Without the slightest doubt there is something through which material and spiritual energy hold together and are
complementary. In last analysis, somehow or other, there must be a single energy operating in the world. And the first
idea that occurs to us is that the 'soul' must be as it were a focal point of transformation at
which, from all the points of nature, the forces of bodies converge, to become interiorised and sublimated in beauty
and truth.
Teilhard de Chardin, The Phenomenon of Man, p. 63
We may well regard these Monads as the souls of groups of forms; and, as evolution proceeds, these forms show
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more and more attributes, the attributes being the powers of the monadic group-soul manifested through the forms in
which it is incarnated.
Besant, The Ancient Wisdom, p. 186
Group-Souls, which exist in the mineral, vegetable and animal kingdoms, thus represent intermediate stages leading
up to complete differentiation into separate human entities or units. Hence, in the three kingdoms mentioned, we do
not find one soul in a block of mineral, or a plant, or an animal. Instead of this, we find one block of life - if we may use
such a term - ensouling a vast quantity of mineral substance, a large number of plants or trees, or a number of
animals.
Powell, Causal Body, p. 47
Thus by their repeated plant-reincarnations the monadic group-souls in the vegetable kingdom evolve, until those
that ensoul the highest members of the kingdom are ready for the next step. This step carries them into the animal
kingdom, and here they slowly evolve in their physical and astral vehicles a very distinct personality. The animal,
being free to move about, subjects itself to a greater variety of conditions than can be experienced by the plant,
rooted to a single spot, and this variety, as ever, promotes differentiation The monadic group-soul, however, which
animates a number of wild animals of the same species or sub-species, while it receives
a great variety of impacts, since they are for the most part repeated continually and are shared by all the members of
the group, differentiates but slowly. These impacts aid in the development of the physical and astral bodies, and
through them the monadic group-soul gathers much experience. When the form of a member of the group perishes,
the experience gathered through that form is accumulated in the monadic group-soul, and may be said to color it; the
slightly increased life of the monadic group-soul, poured into all the forms which compose its group, shares among
all the experience of the perished form, and in this way continually repeated experiences, stored up in the monadic
group-soul, appears as instincts, 'accumulated hereditary experiences' in the new forms.
Besant, The Ancient Wisdom, p. 190-191
Each man is a soul, but not each animal or each plant. Man, as a soul, can manifest through only one body at a time
in the physical world, whereas one animal soul manifests simultaneously through a number of animal bodies, one
plant soul through a number of separate plants. A lion, for example, is not a permanently separate entity in the same
way as a man is. When the man dies - that is when he as a soul lays aside his physical body - he remains himself
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way as a man is. When the man dies - that is when he as a soul lays aside his physical body - he remains himself
exactly as he was before, an entity separate from all other entities. When the lion dies, that which has been the
separate soul of him is poured back into the mass from which it came - a mass which is at the same time providing
the souls for many other lions. To such a mass we give the name of 'group-soul'.
To such a group-soul is attached a considerable number of lion bodies - let us say a hundred. Each of those bodies
while it lives has its hundredth part of the group-soul attached to it, and for the time being this is apparently quite
separate, so that the lion is as much an individual during his physical life as the man; but he is not a permanent
individual. When he dies the soul of him flows back into the group-soul to which it belongs, and that identical lion-soul
cannot be separated again from the group.... The qualities developed by the experience of a single lion will become
the common property of all lions who are in the future to be born from that group-soul, though in a lesser degree than
that in which they existed in the individual lion who developed them. That is the explanation of inherited instincts.
Leadbeater, A Textbook of Theosophy, p. 33-35
The monadic group-soul incarnates in a decreasing number of forms as it gradually approaches the point at which
complete individualization will be reached.
The method of individualization is the raising of the soul of a particular animal to a level so much higher than that
attained by its group-soul that it can no longer return to the latter. This cannot be done with any animal, but only with
those whose brain is developed to a certain level, and the method usually adopted to acquire such mental
development is to bring the animal into close contact with man. Individualization, therefore, is possible only for
domestic animals, and only for certain kinds even of those.... Close association with man is necessary to produce
this result. The animal if kindly treated develops devoted affection for his human friend, and also unfolds his
intellectual powers in trying to understand that friend and to anticipate his wishes. In addition to this, the emotions
and the thoughts of the man act constantly upon those of the animal, and tend to raise him to a higher level both
emotionally and intellectually.
Leadbeater, A Textbook of Theosophy, p. 38, 39
The Soul or Ego we may consider as that which individualizes the Universal Spirit, which focuses the Universal Light
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into a single point; which is, as it were, a receptacle into which is poured the Spirit; so that that which in Itself is
universal, poured into this receptacle appears as separate: always identical in its essence, but separated in its
manifestation. The purpose of this separation is, as we have seen, that an individual may develop and grow; that
there may be an individualized life potent on every plane of the Universe; that it may know on the physical and other
planes as it knows on the spiritual planes, and have no break in consciousness; that it may make for itself the
vehicles that it needs for acquiring consciousness beyond its own plane, and then may gradually purify them one by
one until they no longer act as blinds or as hindrances, but as pure and translucent media through which all
knowledge on every plane may come.
Powell, The Causal Body, p. 74
Souls without a past behind them, springing suddenly into existence, out of nothing, with marked mental and moral
peculiarities, are a conception as monstrous as would be the corresponding conception of babies suddenly
appearing from nowhere, unrelated to anybody, but showing marked racial and family types. Neither the man nor his
physical vehicle to uncaused, or caused by the direct creative power of the Logos; here, as in so many other cases,
the invisible things are clearly seen by their analogy with the visible, the visible being, in very truth, nothing more than
the images, the reflections, of things unseen. Without a continuity in the physical plasm, there would be no means for
the evolution of physical peculiarities; without the continuity of the intelligence, there would be no means for the
evolution of mental and moral qualities.
The Ancient Wisdom teaches, indeed, that the soul progresses through many worlds, but it also teaches that he is
born in each of these worlds over and over again, until he has completed the evolution possible in that world. The
worlds themselves, according to its teaching, form an evolutionary chain, and each plays its own part as a field for
certain stages of evolution. Our own world offers a field suitable for the evolution of the mineral, vegetable, animal
and human kingdoms, and therefore collective or individual reincarnation goes on upon it in all these kingdoms.
Truly, further evolution lies before us in other worlds, but in the divine order they are not open to us until we have
learned and mastered the lessons our own world has to teach.
But the soul has to get rid of old chains as well as to cease from the forging of new, and these old chains must either
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But the soul has to get rid of old chains as well as to cease from the forging of new, and these old chains must either
be allowed to wear out gradually or must be broken deliberately. For this breaking knowledge is necessary, a
knowledge which can look back into the past, and see the causes there set going, causes which are working out
their effects in the present.
But many souls have during their earth-life, by deep thinking and noble living, sown much seed, the harvest of which
belongs to this fifth devachanic region, the lowest of the three heavens of the formless world. Great is now their
reward for having so risen above the bondage of the flesh and of passion, and they begin to experience the real life
of man, the lofty existence of the soul itself, unfettered by vestures belonging to the lower worlds. They learn truths by
direct vision, and see the fundamental causes of which all concrete objects are the results; they study the underlying
unities, whose presence is masked in the lower worlds by the variety of irrelevant details. Thus they gain a deep
knowledge of law, and learn to recognize its changeless workings below results apparently the most incongruous,
thus building into the body that endures firm unshakable convictions, that will reveal themselves in earth-life as deep
intuitive certainties of the soul, above and beyond all reasoning. Here also the man studies his own past, and
carefully disentangles the causes he has set going; he marks their interaction, the resultants accruing from them, and
sees something of their working out in lives yet in the future.
Besant, Ancient Wisdom, p. 154-155
In the sixth heaven are more advanced souls, who during earth-life had felt but little attraction for its passing shows,
and who had devoted all their energies to the higher intellectual and moral life.
Yet higher, lovelier, gleams the seventh heaven, where Masters and Initiates have their intellectual home. No soul can
dwell there ere yet it has passed while on earth through the narrow gate-way of Initiation, the strait gate that 'leadeth
unto life' unending.
Besant, The Ancient Wisdom p. 156-157
When man reaches such a growth on one level that he has encompassed all possibilities and fulfilled his duties on
that level, he strives for more extended realms of action, and these can be found only on succeeding levels. It
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requires the building of an organism which can function on that level. Such a Soul can be built only out of the
essences on the new level, not out of matter on the preceding level. Thus, the laws of the new level must be learned
and applied, and man raised into a more perfect and comprehensive being.
McDaniel, Lamp of the Soul, p. 258
As this process slowly progresses the cosmic energy potential in the individual builds up until it becomes of sufficient
quantum to fuse with the Cosmic Soul when, as in a flash, the uniting takes place and, from then on, the flow between
the individual Soul and the Cosmic Soul is in full balance. Thus is set up the eternal circular harmony by which the
wisdom, light, perfection, beauty, and love of God flow through the individual Soul, recreating all with which it comes
in contact and returns back to God laden with its fruits of constructive experience.
From man's varied experiences is distilled ultimate inferences, meanings, and deductions in relation to the cosmic
pattern, and these ultimate meanings assume proper relationship to the Soul. The Soul is the depository of all that is
cosmically significant as it is transmuted from instinct, emotion, thought or action.
McDaniel, Lamp of the Soul, p. 260-261
Soul gives creative synthesis to mind and body levels. This creative synthesis and growth of meaning are gradual, a
process of interaction and exchange between the individual Soul and Cosmic Soul, which requires something more
than belief, formal worship, or ordinary living, to bring the process to culmination in a conscious Soul. As a person
spends a large part of a lifetime in learning to use and control the mind, so also must a system of Soul development
be set up which supplements that of mind training and produces a whole being.
The location of the center of the Soul is one of the secrets of the enlightened - the Initiated. To find and realize this is
one of the objects of psychogenesis. Building the individual soul is really completing a cosmic structure within the
protogenic pattern of the Cosmic Soul.
McDaniel, Lamp of the Soul, p. 262-263
Jivatma and Surat are other names for soul. It has descended into the body from the highest planes of Sat Nam and
Radha Swami. But it has become entangled here by the three gunas (attributes), five tattwas, ten Indriyas (sense
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Radha Swami. But it has become entangled here by the three gunas (attributes), five tattwas, ten Indriyas (sense
organs) the mind, etc., and has developed such strong ties with the body and the things related to it that it finds it
most difficult to free itself from those bondages. Freedom from these bondages is called liberation. The sense
organs, the tattwas, the mind, etc., are the inner bonds, while worldly things, the family and other relationships
constitute the external bonds. The jivatma (soul) is so inextricably caught by these bonds that it now has no
recollection of its real home. It finds itself so far away from that home that it is very difficult to return to it without the
grace of a perfect Sat Guru.
The Sar Bachan, p. 19-20
To achieve complete development of consciousness in the human form, the evolutionary process had to take seven
major leaps, viz. from stone to metal, from metal to vegetable, from vegetable to worm, from worm to fish, from fish to
bird, from bird to animal and finally from animal to the human being, each possessing different characteristics.
Meher Baba, God Speaks, p. 27
Above incarnate life in birth and beyond discarnate life after death, the soul is one indivisible, eternal existence. The
gestation of individualization of the soul begins with the evolution of its consciousness. Consciousness begins to
evolve in incarnate life, and its evolution becomes complete only in incarnate life.
Simultaneously with the evolution of consciousness through the evolution of forms (bodies), sanskaras begin to
accumulate. The evolution of form and of consciousness (and with it individualization of the human ego-mind) is
complete when the soul attains the human form for the first time. But because of the accumulated sanskaras, the fully
evolved consciousness of the soul remains entrapped in illusion and therefore is not directed towards the soul's selfrealization (God-realization).
Meher Baba, Listen, Humanity, p. 97
There is no creature which is not destined for the supreme goal, as there is no river which is not winding its way
towards the sea. But only in the human form is consciousness so developed that it is capable of expressing the
perfection of its own true self, which is the Self of all.
However, even in the human form the soul is prevented from realizing its birthright of joy and fulfillment because of the
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burden of sanskaras which it has accumulated as a by-product of its arduous development of consciousness. Like
the dust that accumulates on the shoes of a traveler on foot, these sanskaras are gathered by the pilgrim as he
treads the evolutionary path.
In the human form, which is the crowning product of evolution, the divine life is enmeshed in the sanskaric deposits of
the mind. The expression of the divine life is therefore curtailed and distorted by the distractions of the sanskaras,
which weld consciousness instead to the fascinations of the false-phenomenal.
One by one the many-colored attachments to the false must be relinquished. Bit by bit the sanskaric tinder feeding
the deceptive flames of the separative ego must be replaced by the imperative evidence of the unquenchable flame
of truth. Only in this manner can man ascend to the height of divine attainment: the endless beginning of life eternal.
The life in eternity knows no bondage, decay or sorrow. It is the everlasting and ever renewing self-affirmation of
conscious, illimitable divinity.
Meher Baba, Listen, Humanity, p. xiii
For self-realization, all sanskaras must be completely wiped out to enable the soul, as the individualized ego, to be
transmuted into the individualized soul in the conscious state of God. Further, the sanskaras that began to
accumulate in an incarnate life, have to be wiped out in an incarnate life. In order to be wiped out in toto, sanskaras
must be annulled or canceled through the process of exact-equalization or perfect qualitative and quantitative
balancing of all opposite sanskaras, whether good or bad.
Meher Baba, Listen, Humanity, p. 97
The immortalized soul is the basis and support of man's inner life, and man in turn is the medium through which this
soul can obtain experience for its future unfoldment.
Jones, The Flowering Tree, p. 74
First: In the eastern system, it is assumed that within every human form dwells an entity, a being, called the self or
soul. Second: This self utilizes the form of the human being as its instrument or means of expression, and through the
sum total of the mental and emotional states will eventually manifest itself, utilizing the physical body as its functioning
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sum total of the mental and emotional states will eventually manifest itself, utilizing the physical body as its functioning
mechanism on the physical plane. Finally, the control of these means of expression is brought about under the Law
of Rebirth. Through the evolutionary process (carried forward through many lives in a physical body) the self gradually
builds a fit instrument through which to manifest, and learns to master it. Thus the self or soul becomes truly creative
and self-conscious in the highest sense and active in its environment, manifesting its true nature perfectly. Eventually
it gains complete liberation from form, from the thralldom of the desire nature, and the domination of the intellect.
This final emancipation, and consequent transfer of the center of consciousness from the human to the spiritual
kingdom, is hastened and nurtured by a specialized education, called the meditation process, which is
superimposed upon a mind widely and wisely cultured.
Bailey, From Intellect to Intuition, p. 40-41
The soul type imposes itself upon the human type, as the human has done upon the animal, and just as the human
type is the product of mass training and instinct and has been tremendously unfolded by our modern educational
systems, so the soul type is the product of a new method of mental training, imposed on the individual by his soul,
and called forth by the urgency of the quest and by the act of his will. This soul is always latent in the human form, but
is drawn into demonstrated activity through the practice of meditation.
Bailey, From Intellect to Intuition, p. 39-40
Our spiritual being, the Self, which is the essential and most real part of us, is concealed, confirmed and 'enveloped'
first by the physical body with its sense impressions; then by the multiplicity of the emotions and the different drives
(fears, desires, attractions and repulsions); and finally by the restless activity of the mind. The liberation of the
consciousness from the entanglements is an indispensable prelude to the revelation of the spiritual Center. The
agency for achieving it - and this applies in nature as much as in the realm of the mind - is the wonderful and
mysterious action of the intrinsic vitality or 'livingness,' both biological and psychological, that works with irresistible
pressure from within. This is why the principle of growth, development, of evolution has been receiving much
attention in psychology and education and will be increasingly applied in the future.
Assagioli, Psychosynthesis, p. 214
Of course, if most human souls or monads progress from life to life more than they regress, then, assuming that new
monads are not always coming into the world, society must make progress though there is no law of social progress,
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i.e., there is no tendency for an earlier social order to generate a higher social order out of itself. Society improves
only because most of the souls that it includes continually make some progress.
Iyer, The Moral and Political Thought of Mahatma Gandhi, p. 105
The soul, which is more directly the spark of God, was evolved and was given the opportunity to experience all levels
and layers and planes and realms of experience and being. Soul can inhabit any form it wishes. Its job, its reason for
being, is to experience all it can on every level it can - thereby growing in awareness of its own divine nature. And the
soul that has experienced all is God, is one with God. But this experience of God is tremendously large and complex,
so the soul spends tremendous time in its patterns of evolvement through the realms of experience back into the
awareness and knowledge of its divine nature.
John-Roger, Journey of a Soul, p. 1-2
As a human, a soul starts by incarnating once onto the physical realm, into a physical form. If that form could walk
through its life here in perfect balance, creating only peace and love and harmony, it might complete and free itself
from this realm and earn the opportunity to continue its evolvement on higher realms. But when the soul incarnates
into physical form, it is usually inexperienced in the ways of this world. The consciousness sees all the glamour, the
illusions, the attractions of the world - the pleasures - and gets sidetracked. It's all a part of learning. So as it goes
through its life plan, it is apt to create imbalance. Then when the time comes for the body to die, there are often
karmic situations that have never been cleared, never been balanced. Thus, the soul, at a later time, embodies again
onto the physical realm so that it can clear its debts, right the wrongs, and bring balance and harmony. But if the
consciousness again gets caught up in the illusions and the glamour, it may end up creating more karmic situations
so that the soul must again embody to clear them And so on. At some point in time, the consciousness will come into
an understanding of this process, will learn to be a responsible creator, and will learn to place its value and its
concern on those things that are positive and spiritual in nature rather than on the materiality of this world. In this way
the consciousness begins its evolution back towards God, fulfills its past karma, stays free of accruing more karma,
and liberates itself from this world. It is everyone's heritage to know the divine nature, to experience the joy and
freedom and perfection of the soul.
John-Roger, Journey of a Soul, p. 7-8
To reach soul consciousness and be established in the soul realm, to break the wheel of incarnation, you must fulfill
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To reach soul consciousness and be established in the soul realm, to break the wheel of incarnation, you must fulfill
all karma on all the lower realms - astral, causal, mental, and etheric, as well as physical.
John-Roger, Journey of a Soul, p. 39
All experience
no matter how it is interpreted
by the mind and emotions
is a gain for the soul.
Can we ever lose experience?
We are the growing totality of our experience.
Beck, Living In God's Holy Thoughts, p. 10
Spiritual Aspiration
The sincere seeker of spiritual awareness will find enlightenment. The individual must search inside for
self-knowledge. Each person must make effort to find the truth and live virtuously in order to be true to
oneself. God extends grace to those who aspire to find God. The best education awakens the spiritual
qualities within people.
Enlightenment resulting from sincerity is due to nature. Sincerity resulting from enlightenment is due to education.
Given sincerity, there will be enlightenment, and given enlightenment, there will be sincerity. Only those who are
absolutely sincere can fully develop their nature.
(Chung-yung) The Center of Harmony, 21-22
Sincerity means the completion of self, and the Way of it is self-directing. Sincerity is the end and beginning of
things. Without sincerity there would be nothing. Therefore the superior man values sincerity above everything.
Sincerity is not only the completion of one's own self, it is that by which all things are completed. The completion of
the self means goodness. The completion of all things means wisdom. These are the virtues of our being, and the
Way in which the internal and external are united. Therefore whenever they are employed, everything done is right.
Thus absolute sincerity is ceaseless. Being ceaseless, it is eternal. Being eternal, it is manifest. Being manifest, it is
infinite. Being infinite, it is extensive and deep. Being extensive and deep, it is transcendental and brilliant. Because
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infinite. Being infinite, it is extensive and deep. Being extensive and deep, it is transcendental and brilliant. Because
it is extensive and deep, it contains all things. Because it is transcendental and brilliant, it illuminates all things
because it is infinite and eternal, it perfects all things. In being extensive and deep, it is like Earth. In being
transcendental and brilliant, it is like Heaven. In being infinite and eternal, it is unlimited. Such being its nature, it
manifests itself without being seen, produces changes without motion, and accomplishes its ends without acting.
The Way of Heaven and Earth may be described in one sentence: They are without doubleness, and produce things
in a way that is unfathomable. The Way of Heaven and Earth is extensive, deep, transcendental, brilliant, infinite, and
eternal.
(Chung-yung) The Center of Harmony, 25-26
Mencius said, 'Humanity is man's mind and righteousness is man's path. Pity the man who abandons the path and
does not follow it, and who has lost his heart and does not know how to recover it.'
Mencius, 6A:11
When I pronounce men to be good, I am not speaking of their benevolence and righteousness. Goodness is simply
possession of the qualities of the Tao. When I pronounce them to be good, I am not speaking of what are called
benevolence and righteousness but simply of their allowing the nature with which they are endowed to have its free
course. When I pronounce men to be quick of hearing. I do not mean that they listen to anything but that they listen to
themselves; when I pronounce them to be clear of vision, I do not mean that they look to anything else but that they
look to themselves.
Chuang-tzu, 8:5
The seer sees not death, Nor sickness, nor any distress. The seer sees only the All, Obtains the All entirely.
Chandogya Upanishad, 7.26.2
The Self (Atman), which is free from evil, ageless, deathless, sorrowless, hungerless, thirstless, whose desire is the
Real, whose conception is the Real - He should be searched out, Him one should desire to understand. He obtains
all worlds and all desires who has found out and who understands that Self.
Chandogya Upanishad, 8.7.1
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(If you ask) whether among all these virtuous actions, (performed) here below, (there be) one which has been
declared more efficacious (than the rest) for securing supreme happiness to man, (the answer is that) the knowledge
of the Self is stated to be the most excellent among all of them; for that is the first of all sciences, because immortality
is gained through that.
The Laws of Manu, XII:84-85
The reason why this unifying spirit is so quickly lost among the conditions is because you so quickly forget the
brightness and purity of your own essential nature, and amid the activities of the day, you cease to realize its
existence.
The Surangama Sutra
The wise man's path leads upward to life, that he may avoid Sheol beneath.
Proverbs 15:24
... says the LORD: I will put my law within them, and I will write it upon their hearts; and I will be their God, and they
shall be my people. And no longer shall each man teach his neighbor and each his brother, saying, 'Know the
LORD,' for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity,
and I will remember their sin no more.
Jeremiah 31:33-34
Man's character is his daimon (soul).
Heraclitus, fr. 119
And if there were a knowledge which was able to make men immortal, without giving them the knowledge of the way
to use the immortality, neither would there be any use in that.
Plato, Euthydemus, 289
Socrates: I consider how I shall present my soul whole and undefiled before the judge in that day. Renouncing the
honors at which the world aims, I desire only to know the truth, and to live as well as I can, and, when I die, to die as
well as I can. And, to the utmost of my power, I exhort all other men to do the same.
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well as I can. And, to the utmost of my power, I exhort all other men to do the same.
Plato, Gorgias, 526
Wherefore my counsel is that we hold fast ever to the heavenly way and follow after justice and virtue always,
considering that the soul is immortal and able to endure every sort of good and every sort of evil. Thus shall we live
dear to one another and to the gods, both while remaining here and when, like conquerors in the games who go
round to gather gifts, we receive our reward. And it shall be well with us both in this life and in the pilgrimage of a
thousand years which we have been describing.
Plato, Republic, X, 621
And now, O my judges, I desire to prove to you that the real philosopher has reason to be of good cheer when he is
about to die, and that after death he may hope to obtain the greatest good in the other world.
Plato, Phaedo, 63-64
For it is not in so far as he is man that he will live so, but in so far as something divine is present in him; and by so
much as this is superior to our composite nature is its activity superior to that which is the exercise of the other kind
of virtue. If reason is divine, then, in comparison with man, the life according to it is divine in comparison with human
life. But we must not follow those who advise us, being men, to think of human things, and, being mortal, of mortal
things, but must, so far as we can, make ourselves immortal, and strain every nerve to live in accordance with the
best thing in us; for even if it be small in bulk, much more does it in power and worth surpass everything. This would
seem, too, to be each man himself, since it is the authoritative and better part of him. It would be strange, then, if he
were to choose not the life of his self but that of something else.
Aristotle, Nicomachaean Ethics, X:7
Therefore be perfect as your heavenly Father is perfect
Matthew 5:48
But seek first the kingdom and his justice, and all these things will be provided for you.
Matthew 6:33
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The land of a certain wealthy person yielded well And he reasoned within himself saying, 'What should I do? for I
have nowhere I may store my fruit.' And he said, 'I will do this: I will tear down my barns and build larger ones, and
there I will store all my grain and goods, and I will say to my soul, "Soul, you have many goods laid up for many years;
rest, eat, drink, be merry."'
But God said to him, 'Fool, this night they demand back your soul from you; and the things you prepared, whose will
they be?' Thus is the one treasuring for himself, and not being wealthy in God.
Luke 12:16-21
For what will it benefit a person, if he should gain the whole world, but should damage his soul? Or what will a person
give in exchange for his soul?
Matthew 16:26
Jesus said, 'Look upon the Living (One) as long as you live, lest you die and seek to see Him and be unable to see.'
Gospel According to Thomas, 59
Jesus said, 'The man old in days will not hesitate to ask a little child of seven days about the place of Life, and he will
live. For many who are first shall become last and they shall become a single one.'
Jesus said, 'If those who lead you say to you, "See, the Kingdom is in heaven," then the birds of the heaven will
precede you. If they say to you, "It is in the sea," then the fish will precede you. But the Kingdom is within you and it is
without you. If you (will) know yourselves, then you will be known and you will know that you are the sons of the Living
Father. But if you do not know yourselves, then you are in poverty and you are poverty.'
Jesus said, 'Whoever knows the All but fails (to know) himself lacks everything.'
Draw near to God and he will draw near to you.
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Draw near to God and he will draw near to you.

James 4:8
For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison, because we
look not to the things that are seen but to the things that are unseen; for the things that are seen are transient, but the
things that are unseen are eternal.
2 Corinthians 4:17-18
Finally, it concludes by saying that from what has been said before, that is, that the virtues are the fruit of Nobility, and
that God imparts this Nobility to the well-prepared soul, to some, that is, to those who possess intelligence, who are
but few, it is evident that human nobility is no other than 'that seed of happiness That God doth plant in the well-fitted
soul,' that is, whose body is in every respect perfectly prepared for it.
Dante, The Banquet, IV, xx, 5
And if it happen, that, by the purity of the receiving soul, the intellectual virtue be absolutely separate and free from
any corporeal shadow, then the Divine goodness multiplies in her as in a thing worthy to receive it; and further it
multiplies in the soul (endowed) with this intelligence, according to her capacity of reception; and this (heavenly
influence) is that seed of felicity of which we are now speaking. And this agrees with the saying of Tullius in his Old
Age, where, speaking in the person of Cato, he says, 'Therefore a celestial soul descends upon us, leaving its most
high abode for a place that is opposed to the Divine nature and to eternity.' And in such a soul is its own virtue, and
the intellectual, and the divine.
Dante, The Banquet, IV, xxi, 4-5
The principal and chief care of every one ought to be of his own soul first, and, in the next place, of the public peace.
Locke, A Letter Concerning Toleration
Souls are not saved in bundles. The Spirit saith to the man, 'How is it with thee? thee personally? is it well? is it ill?'
Emerson, "Worship"
They think society wiser than their soul, and know not that one soul, and their soul, is wiser than the whole world.
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Emerson, "Divinity College Address"

Ineffable is the union of man and God in every act of the soul. The simplest person who in his integrity worships God,
becomes God; yet for ever and ever the influx of this better and universal self is new and unsearchable. It inspires
awe and astonishment. How dear, how soothing to man, arises the idea of God, peopling the lonely place, effacing
the scars of our mistakes and disappointments! When we have broken our god of tradition and ceased from our god
of rhetoric, then may God fire the heart with his presence. It is the doubling of the heart itself, nay, the infinite
enlargement of the heart with a power of growth to a new infinity on every side. It inspires in man an infallible trust. He
has not the conviction, but the sight, that the best is the true, and may in that thought easily dismiss all particular
uncertainties and fears, and adjourn to the sure revelation of time the solution of his private riddles. He is sure that
his welfare is dear to the heart of being.
Emerson, "The Over-Soul"
Therefore the divine Providence which keeps the universe open in every direction to the soul, conceals all the
furniture and all the persons that do not concern a particular soul, from the senses of that individual.
Emerson, "Nominalist and Realist"
It is of great comfort to have in your soul a sure trust in Immortality; of great value here and now to anticipate Time
and live today the eternal Life. That we may all do. The Joys of Heaven will begin as soon as we attain the Character
of Heaven and do its duties. That may begin today. It is Everlasting Life to know God - to have His Spirit dwelling in
you - yourself at one with him. Try that, and prove its worth. Justice, Usefulness, Wisdom, Religion, Love, are the best
things we hope for in Heaven. Try them on - they will fit you here not less becomingly. They are the best things of
Earth. Think no outlay of Goodness and Piety too great. You will find your reward begin here. As much Goodness
and Piety, so much Heaven. Men will not pay you - God will; pay you now; pay you hereafter and forever.
Theodore Parker, "A Sermon of Immortal Life"
It is the destiny and life-work of all things to unfold their essence, hence their divine being, and, therefore, the Divine
Unity itself - to reveal God in their external and transient being. It is the special destiny and life-work of man, as an
intelligent and rational being, to become fully, vividly, and clearly conscious of his essence, of the divine effluence in
him, and, therefore, of God; to become fully, vividly, and clearly conscious of his destiny and life-work; and to
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him, and, therefore, of God; to become fully, vividly, and clearly conscious of his destiny and life-work; and to
accomplish this, to render it (his essence) active, to reveal it in his own life with self-determination and freedom.
Education consists in leading man, as a thinking, intelligent being, growing into self-consciousness, to a pure and
unsullied, conscious and free representation of the inner law of Divine Unity, and in teaching him ways and means
thereto.
Froebel, The Education of Man, p. 2
By education, then, the divine essence of man should be unfolded, brought out, lifted into consciousness, and man
himself raised into free, conscious obedience to the divine principle that lives in him, and to a free representation of
this principle in his life.
Froebel, The Education of Man, p. 4-5
Those innocent souls were like soft wax on which any imprint could be stamped - of evil, alas, as well as of good. I
understood the words of Jesus: 'If anyone hurts the conscience of one of these little ones, he had better have been
drowned in the depths of the sea.' Many, many souls would become most holy if they had been properly guided from
the very start.
Autobiography of St. Therese of Lisieux, p. 72
The secret of all nature lies in the soul of a little child. He holds there the true meaning of that life which exists
throughout humanity.
Montessori, The Montessori Method, p. 376
We have been mistaken in thinking, that the natural education of children should be purely physical; the soul, too has
its nature, which it has intended to perfect in the spiritual life, - the dominating power of human existence throughout
all time.
Montessori, The Montessori Method, p. 374
It will not be denied, that a child, before it begins to write its alphabet and to gain worldly knowledge, should know
what the soul is, what truth is, what love is, what powers are latent in the soul. It should be an essential of real
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education that a child should learn, that in the struggle of life, it can easily conquer hate by love, untruth by truth,
violence by self-suffering.
Gandhi, Young India, 3-11-'27
All the doctrines and practices which are calculated to lead to the knowledge of the soul, and through that knowledge
to the knowledge of God, are locked up in the mystic formula atmanam atmana pasya (know the soul through the
soul).
Ramanathan, Culture of the Soul, p. 106
Many a student on earth, all unknowing of these subtler workings, is preparing for himself a place in this fourth
heaven, as he bends with a real devotion over the pages of some teacher of genius, over the teachings of some
advanced soul. He is forming a link between himself and the teacher he loves and reverences, and in the heavenworld that soul-tie will assert itself, and draw together into communion the soul it links.
There is a way whereby man can ascertain that he is really a soul, and therefore is able to control his instrument of
expression, the threefold lower nature, the sum-total of psychical and mental states. Through this method it is
possible to bring about a union of the wisdom of the East and the knowledge of the West, so that the best aspects of
each system can be available to mankind as a whole.
Bailey, The Soul and Its Mechanism, p. 131
The soul is the key to the Universe.
Schur, The Great Initiates, p. 5
Soul awakening eventually comes to all men when they become saturated with mortal life and cannot face going on
alone under the heavy weight of their own negativities. It is at such a time that man's immortal soul will struggle to
exert itself in his life, and offer him the wisdom which it has accumulated unto itself at great cost in past lives.
Oftentimes man will heed these inner promptings of his eternal soul, and gradually these new urges will sweep into
man's conscious mind with such a strong impetus that they will drive him forward towards soul rebirth.
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The greatest defect today is the absence (in people) of inquiring into the nature of the soul. That is the cause of mass
unrest and the lack of true peace.
Teachings of Sri Satya Sai Baba, p. 91
Desirelessness and Non-attachment

Desire leads one out of oneself into the world, and the not-having of what one desires causes pain and
suffering. Other related emotions such as anger, jealousy, resentment, envy, greed, lust, fear, etc. cause
troubles for oneself and other people. Freedom from desire liberates one from these limitations.
The person who is not attached to action or its results is not bound by them. By maintaining the neutrality
and inner peace of the soul, one is able to love without attachment or possessiveness.
People say: 'A person is made of desires only.' As is his desire, such is his resolve; as his resolve, such the action
he performs; what action (karma) he performs, that he procures for himself.
On this point there is this verse:
Where one's mind is attached - the inner self
Goes thereto with action, being attached to it alone
Obtaining the end of his action.
Whatever he does in this world,
He comes again from that world
To this world of action.
- So the man who desires.
Now the man who does not desire. - He who is without desire, who is freed from desire, whose desire is satisfied,
whose desire is the Soul - his breaths do not depart. Being very Brahma, he goes to Brahma.
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When are liberated all
The desires that lodge in one's heart,
Then a mortal becomes immortal!
Therein he reaches Brahma!
As the slough of a snake lies on an ant-hill, dead, cast off, even so lies this body. But this incorporeal, immortal Life
(prana) is Brahma indeed, is light indeed.
Brihad-aranyaka Upanishad, 4.4.5-7
This verily, is that form of his which is beyond desires, free from evil, without fear. As a man, when in the embrace of
a beloved wife, knows nothing within or without, so this person, when in the embrace of the intelligent Soul, knows
nothing within or without Verily, that is his (true) form in which his desire is satisfied, in which the Soul is his desire, in
which he is without desire and without sorrow.
Brihad-aranyaka Upanishad, 4.3.21
Now this, O monks, is the noble truth of pain: birth is painful, old age is painful, sickness is painful, death is painful,
sorrow, lamentation, dejection, and despair are painful. Contact with unpleasant things is painful, not getting what
one wishes is painful. In short the five khandhas (form, sensation, perception, impressions, and consciousness) of
grasping are painful.
Now this, O monks, is the noble truth of the cause of pain: that craving which leads to rebirth, combined with pleasure
and lust, finding pleasure here and there, namely, the craving for non-existence.
Now this, O monks, is the noble truth of the cessation of pain: the cessation without a remainder of that craving,
abandonment, forsaking, release, non-attachment.
Now this, O monks, is the noble truth of the way that leads to the cessation of pain: this is the noble Eightfold Path,
namely, right views, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right
concentration.
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Buddha, "First Sermon"

On ignorance depends karma; on karma depends consciousness; on consciousness depend name and form; on
name and form depend the six organs of sense; on the six organs of sense depends contact; on contact depends
sensation; on sensation depends desire; on desire depends attachment; on attachment depends existence; on
existence depends birth; on birth depend old age and death, sorrow, lamentation, misery, grief, and despair. Thus
does this entire aggregation of misery arise.
But on the complete fading out and cessation of ignorance ceases karma; on the cessation of karma ceases
consciousness; on the cessation of consciousness cease name and form; on the cessation of name and form cease
the six organs of sense; on the cessation of the six organs of sense ceases contact; on the cessation of contact
ceases sensation; on the cessation of sensation ceases desire; on the cessation of desire ceases attachment; on
the cessation of attachment ceases existence; on the cessation of existence ceases birth; on the cessation of birth
cease old age and death, sorrow, lamentation, misery, grief, and despair. Thus does this entire aggregation of
misery cease.
Buddha, Samyutta-nikaya, XXII:90
O brahmin, cut off the stream, be energetic drive away desires. Knowing the destruction of all that is made (or the
elements of existence) you know the uncreated, O brahmin.
The Dhammapada, XXVI:1 (383)
Him I call a brahmin who has no desires, who is free from doubt by knowledge (of the truth), who has reached the
depth of the eternal.
The Dhammapada, XXVI:29 (411)
The Blessed Lord said: 'This is desire and its companion wrath, children of rajas, all-devouring, all-polluting, know
thou this as the soul's great enemy (which has to be slain). As a fire is covered by smoke, as a mirror by dust, as an
embryo is wrapped by the amnion, so this (knowledge) is enveloped by it. Enveloped is knowledge, O Kaunteya, by
this eternal enemy of knowledge in the form of desire which is an insatiable fire. The senses, mind and intellect are
its seat; enveloping knowledge by these it bewilders the embodied soul. Therefore, O Best of the Bharatas,
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its seat; enveloping knowledge by these it bewilders the embodied soul. Therefore, O Best of the Bharatas,
controlling first the senses, do thou slay this thing of sin destructive of knowledge (in order to live in the calm, clear,
luminous truth of the Spirit). Supreme, they say, (beyond their objects) are the senses, supreme over the senses the
mind, supreme over the mind the intelligent will: that which is supreme over the intelligent will, is he (the Purusha).
Thus awakening by the understanding to the highest which is beyond even the discerning mind, putting force on the
self by the self to make it firm and still, slay thou, O mighty-armed, this enemy in the form of desire, who is so hard to
assail.'
Bhagavad-Gita, III:37-43
The Blessed Lord said: 'When a man expels, O Partha, all desires from the mind, and is satisfied in the self by the
self, then is he called stable in intelligence. He whose mind is undisturbed in the midst of sorrows and amid
pleasures is free from desire, from whom liking and fear and wrath have passed away, is the sage of settled
understanding. Who in all things is without affection though visited by this good or that evil and neither hates nor
rejoices, his intelligence sits firmly founded in wisdom. Who draws away the senses from the objects of sense, as
the tortoise draws in his limbs into the shell, his intelligence sits firmly founded in wisdom.'
Bhagavad-Gita, II:55-58
It is hard to fight with anger; for what it wants it buys at the price of soul.
Heraclitus, fr. 85
The lovers of knowledge are conscious that the soul was simply fastened and glued to the body - until philosophy
received her, she could only view real existence through the bars of a prison, not in and through herself; she was
wallowing in the mire of every sort of ignorance, and by reason of lust had become the principal accomplice in her
own captivity. This was her original state; and then, as I was saying, and as the lovers of knowledge are well aware,
philosophy, seeing how terrible was her confinement, of which she was to herself the cause, received and gently
comforted her and sought to release her, pointing out that the eye and the ear and the other senses are full of
deception, and persuading her to retire from them, and abstain from all but the necessary uses of them, and be
gathered up and collected into herself, bidding her trust in herself and her own pure apprehension of pure existence,
and to mistrust whatever comes to her through other channels and is subject to variation; for such things are visible
and tangible, but what she sees in her own nature is intelligible and invisible. And the soul of the true philosopher
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thinks that she ought not to resist this deliverance, and therefore abstains from pleasures and desires and pains and
fears, as far as she is able; reflecting that when a man has great joys or sorrows or fears or desires, he suffers from
them.
Why, because each pleasure and pain is a sort of nail which nails and rivets the soul to the body, until she becomes
like the body, and believes that to be true which the body affirms to be true; and from agreeing with the body and
having the same delights she is obliged to have the same habits and haunts, and is not likely ever to be pure at her
departure to the world below, but is always infected by the body; and so she sinks into another body and there
germinates and grows, and has therefore no part in the communion of the divine and pure and simple.
Plato, Phaedo, 83
Wherefore, I say, let a man be of good cheer about his soul, who having cast away the pleasures and ornaments of
the body as alien to him and working harm rather than good, has sought after the pleasures of knowledge; and has
arrayed the soul, not in some foreign attire, but in her own proper jewels, temperance, and justice, and courage, and
nobility, and truth - in these adorned she is ready to go on her journey to the world below, when her hour comes.
But the soul which has been polluted, and is impure at the time of her departure, and is the companion and servant of
the body always, and is in love with and fascinated by the body and by the desires and pleasures of the body, until
she is led to believe that the truth only exists in a bodily form, which a man may touch and see and taste, and use for
the purposes of his lusts,. do you suppose that such a soul will depart pure and unalloyed?... And these must be the
souls, not of the good, but of the evil, which are compelled to wander about such places in payment of the penalty of
their former evil way of life; and they continue to wander until through the craving after the corporeal which never
leaves them, they are imprisoned finally in another body. And they may be supposed to find their prisons in the same
natures which they have had in their former lives.
Plato, Phaedo, 81
No one who has not studied philosophy and who is not entirely pure at the time of his departure is allowed to enter
the company of the Gods, but the !over of knowledge only. And this is the reason, Simmias and Cebes, why the true
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the company of the Gods, but the !over of knowledge only. And this is the reason, Simmias and Cebes, why the true
votaries of philosophy abstain from all fleshly lusts, and hold out against them and refuse to give themselves up to
them.
Plato, Phaedo, 82
Timaeus: When a man is always occupied with the cravings of desire and ambition, and is eagerly striving to satisfy
them, all his thoughts must be mortal, and, as far as it is possible altogether to become such, he must be mortal
every whit, because he has cherished his mortal part. But he who has been earnest in the love of knowledge and of
true wisdom, and has exercised his intellect more than any other part of him, must have thoughts immortal and
divine, if he attain truth, and in so far as human nature is capable of sharing in immortality, he must altogether be
immortal; and since he is ever cherishing the divine power, and has the divinity within him in perfect order, he will be
perfectly happy.
Plato, Timaeus, 90
Socrates: Note also, that he (Pluto) will have nothing to do with men while they are in the body, but only when the soul
is liberated from the desires and evils of the body. Now there is a great deal of philosophy and reflection in that; for in
their liberated state he can bind them with the desire of virtue, but while they are flustered and maddened by the
body, not even father Chronos himself would suffice to keep them with him in his own far-famed chains.
Plato, Cratylus 403-404
The blessed and immortal nature knows no trouble itself nor causes trouble to any other, so that it is never
constrained by anger or favor. For all such things exist only in the weak... The just man is most free from trouble, the
unjust most full of trouble.
Epicurus, Principal Doctrines, I, XVII
Wipe out imagination: check desire: extinguish appetite: keep the ruling faculty in its own power.
Marcus Aurelius, Meditations, IX:7
What can it be that has brought the souls to forget the father, God, and, though members of the Divine and entirely of
that world, to ignore at once themselves and It?
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The evil that has overtaken them has its source in self-will, in the entry into the sphere of process, and in the primal
differentiation with the desire for self ownership. They conceived a pleasure in this freedom and largely indulged their
own motion; thus they were hurried down the wrong path, and in the end, drifting further and further, they came to lose
even the thought of their origin in the Divine.
Plotinus, Fifth Ennead, I:1
And so the Soul; let it be but cleared of the desires that come by its too intimate converse with the body,
emancipated from all the passions, purged of all that embodiment has thrust upon it, withdrawn, a solitary, to itself
again - in that moment the ugliness that came only from the alien is stripped away.
Plotinus, First Ennead, VI:5
The mind is not like a side door which can be enlarged by force. We must eliminate the obstructions of selfish
desires, and then it will be pure and clear and able to know all.
Chu Hsi, The Mind, 44
The soul raised over passion beholds identity and eternal causation, perceives the self-existence of Truth and Right,
and calms itself with knowing that all things go well.
Emerson, "Self-Reliance"
It is hardly necessary to even mention the presence in Brahmanism of the teaching of reincarnation, since its whole
philosophy of life turns on this pilgrimage of the Soul through many births and deaths, and not a book could be taken
up in which this truth is not taken for granted. By desires man is bound to this wheel of change, and therefore by
knowledge, devotion, and the destruction of desires, man must set himself free. When the Soul knows God it is
liberated.
Besant, The Ancient Wisdom, p 14
Desire is, then, the binding element in karma, and when the soul no longer desires any object in earth or in heaven,
his tie to the wheel of reincarnation that turns in the three worlds is broken. Action itself has no power to hold the soul,
for with the completion of the action it slips into the past. But the ever renewed desire for fruit constantly spurs the
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for with the completion of the action it slips into the past. But the ever renewed desire for fruit constantly spurs the
soul into fresh activities, and thus new chains are continually being forged.
Nor should we feel any regret when we see men constantly driven to action by the whip of desire, for desire
overcomes sloth, laziness, inertia, and prompts men to the activity that yields them experience.
That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it cannot be seized. It is indestructible, for it
cannot be destroyed. It is unattached, for it does not attach itself. It is unbound It does not tremble. It is not injured.
Him (who knows this) these two do not overcome - neither the thought 'Hence I did wrong,' nor the thought 'Hence I
did right.' Verily, he overcomes them both. What he has done and what he has not done do not affect him.
This very (doctrine) has been declared in the verse:
This eternal greatness of a Brahman
Is not increased by deeds (karman), nor diminished.
One should be familiar with it. By knowing it,
One is not stained by evil action.
Therefore, having this knowledge, having become calm, subdued, quiet, patiently enduring, and collected, one sees
the Soul just in the soul. One sees everything as the Soul. Evil does not overcome him; he overcomes all evil. Evil
does not burn him; he burns all evil. Free from evil, free from impurity, free from doubt, he becomes a Brahman.
Brihad-aranyaka Upanishad, 4 4.22-23
The material touches, O son of Kunti, giving cold and heat, pleasure and pain, things transient which come and go,
these learn to endure, O Bharata. The man whom these do not trouble nor pain, O lion-hearted among men, the firm
and wise who is equal in pleasure and suffering, makes himself apt for Immortality
It is by ranging over the objects with the senses, but with senses subject to the self, freed from liking and disliking,
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that one gets into a large and sweet clearness of soul and temperament in which passion and grief find no place; the
intelligence of such a man is rapidly established (in its proper seat).
But the man whose delight is in the Self and who is satisfied with enjoyment of the Self and in the Self he is content,
for him there exists no work that needs to be done. He has no object here to be gained by action done and none to
be gained by action undone; he has no dependence on all these existences for any object to be gained. Therefore
without attachment perform ever the work that is to be done (done for the sake of the world, as is made clear
immediately afterward); for by doing work without attachment man attains to the highest.
Bhagavad-Gita, III:17-19
By abandoning attachment to the fruits of works, the soul in union with Brahman attains to peace of rapt foundation in
Brahman, but the soul not in union is attached to the fruit and bound by the action of desire. The embodied soul
perfectly controlling its nature, having renounced all its actions by the mind (inwardly, not outwardly), sits serenely in
its nine-gated city neither doing nor causing to be done.
Bhagavad-Gita, V:12-13
When the soul is no longer attached to the touches of outward things, then one finds the happiness that exists in the
Self; such a one enjoys an imperishable happiness, because his self is in Yoga, yukta, by Yoga with the Brahman.
Bhagavad-Gita, V:21
Non-attachment is self-mastery; it is freedom from desire for what is seen or heard. When, through knowledge of the
Atman, one ceases to desire any manifestation of Nature, then that is the highest kind of non-attachment.
Patanjali, Yoga Aphorisms, I:15-16
Would you not say that he (the true philosopher) is entirely concerned with the soul and not with the body? He would
like, as far as he can, to get away from the body and to turn to the soul.
Quite true.
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In matters of this sort philosophers, above all other men, may be observed in every sort of way to dissever the soul
from the communion of the body.
Nor indeed will the wise man ever feel grief; seeing that grief is irrational contraction of the soul, as Apollodorus says
in his Ethics. They are also, it is declared, godlike; for they have a something divine within them; whereas the bad
man is godless. And yet of this word - there are two senses, one in which it is the opposite of the term 'godly,' the
other denoting the man who ignores the divine altogether.
Diogenes Laertius, "Zeno" VII:118-119
Disengagement means simply that the soul withdraws to its own place. It will hold itself above all passions and
affection. Necessary pleasures and all the activity of the senses it will employ only for medicament and assuagement
lest its work be impeded.
Plotinus, First Ennead, II:5
The retreat and sundering, then, must be not from this body only, but from every alien accruement. Such accruement
takes place at birth; or rather birth is the coming-into-being of that other phase of the soul. For the meaning of birth
has been indicated elsewhere; it is brought about by a descent of the soul, something being given off by the Soul
other than that actually coming down in the declension.
Then the Soul has let this image fall? And this declension is it not certainly sin?
If the declension is no more than the illuminating of an object beneath, it constitutes no sin: the shadow is to be
attributed not to the luminary but to the object illuminated; if the object were not there, the light could cause no
shadow.
And the Soul is said to go down, to decline, only in that the object it illuminates lives by its life. And it lets the image
fall only if there be nothing near to take it up; and it lets it fall, not as a thing cut off, but as a thing that ceases to be:
the image has no further being when the whole Soul is looking toward the Supreme.
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Plotinus, First Ennead, I:12

A double discipline must be applied if human beings in this pass are to be reclaimed, and brought back to their
origins, lifted once more towards the Supreme and One and First.
There is the method, which we amply exhibit elsewhere, declaring the dishonor of the objects which the Soul holds
here in honor; the second teaches or recalls to the soul its race and worth; this latter is the leading truth, and, clearly
brought out, is the evidence of the other.
Plotinus, Fifth Ennead, I:1
As the soul must return to earth until he has discharged all his liabilities, thus exhausting all his individual karma, and
as in each life thoughts and desires generate fresh karma, the question may arise in the mind: 'How can this
constantly renewing bond be put an end to? How can the soul attain his liberation?' Thus we come to the 'ending of
karma,' and have to investigate how this may be.
The binding element in karma is the first thing to be clearly grasped. The outward-going energy of the soul attaches
itself to some object, and the soul is drawn back by this tie to the place where that attachment may be realized by
union with the object of desire; so long as the soul attaches himself to any object, he must be drawn to the place
where that object can be enjoyed. Good karma binds the soul as much as does bad, for any desire, whether for
objects here or in Devachan, must draw the soul to the place of its gratification.
When a man begins to long for liberation, he is taught to practice 'renunciation of the fruits of action;' that is, he
gradually eradicates in himself the wish to possess any object; he at first voluntarily and deliberately denies himself
the object, and thus habituates himself to do contentedly without it; after a time he no longer misses it, and he finds
the desire for it is disappearing from his mind. At this stage he is very careful not to neglect any work which is duty
because he has become indifferent to the results it brings to him, and he trains himself in discharging every duty with
earnest attention, while remaining entirely indifferent to the fruits it brings forth.
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The human faculties which we have to use and develop in order to achieve understanding are: first, the mind which,
in its higher aspect, is directed towards the Soul and becoming able to perceive its light, and everything and
everybody in that light. This may be prepared for and helped by the proper use of the imagination. Then we can bring
into play the higher faculties of intuition and of conscious spiritual identification. The latter is very different from the
passive emotional and blind identification which often takes place between personalities. The difference consists
chiefly in the fact that spiritual identification is free from absorption and attachment, it is outpouring and not grasping
or limiting.
The effects of such loving understanding are immensely beneficial, understanding is directly creative; like a vivid and
warm sunbeam, it fosters growth and expansion in those human lives to which it is directed and which it penetrates
with its subtle and powerful influence. It evokes the Higher Self, the Soul. The individual who feels himself understood
in such a way opens and blossoms out, and even transforms himself almost magically.
Assagioli, "Loving Understanding," p 5
Man's realization of his soul is by no means merely intellectual. It is genuinely a new birth, except that it is seldom
achieved suddenly, but only as a result of long and patient discipline. Its essence is liberation from attachments to
the demands and longings that now hold man captive and to the shrinking self that erects a protective wall of
separation between itself and all other forms of life. It is these that pose the formidable obstruction that stands in the
way of relating the Infinite and Eternal Being that you truly are.
Twitchell, The Tiger's Fang, p. 46
Paul Twitchell: "Soul is the central reality of the individual. Soul, being a happy entity, will not be controlled by
anything other than the Holy Spirit Thus we must devote ourselves to the practical work of our daily lives and try to
realize the guidance of spirit in every affair. This depends on our maintaining a non-attached attitude. The moment
we start creating special points, ideas, and distinctions, we exile ourselves from the state of God-consciousness and
miss the infinite freedom of reality."
Steiger, In My Soul I Am Free, p. 135
Call nothing your own except your soul.
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Everything else is loaned to you to use.

The body is the physical vehicle
for the soul, and its holy temple.
Thinking that you are your body
is like thinking you are a car
when you are driving one;
consciousness placed there
ends up in the junkyard or the graveyard.
Consciousness placed in the Spirit
lives forever and goes with you
when you leave your vehicle.
Pure thoughts, love, and joy
keep the vehicle in good condition,
and purify the temple
for the indwelling Spirit.
Beck, Living In God's Holy Thoughts, p. 17-18
Self-discipline
Self-control and self-mastery lead to spiritual realization as the higher self rules over the lower self. One
must continually overcome the desires and instincts of the body. Everyone is tested by one's own weak
spots. Judging and condemning others is foolish, for each person must learn to correct oneself. Learning
how to direct the will for good brings the consciousness into harmony with the divine will. Attainment of
self mastery prepares one for greater abilities and powers, for one must be self-disciplined in order to use
these wisely.
Verily, Kapya, he who knows that thread and the so-called Inner Controller knows Brahma, he knows the worlds, he
knows the gods, he knows the Vedas, he knows created things, he knows the Soul, he knows everything
Brihad-aranyaka Upanishad, 3.7.1
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The self is the lord of self; who else could be the lord? With self well subdued a man finds a lord who is difficult to
obtain.
The Dhammapada, XII:4 (160)
Rouse your self by your self, examine your self by your self. Thus guarded by your self and attentive you, mendicant,
will live happy. For self is the lord of self; self is the refuge of self; therefore curb yourself even as a merchant curbs a
fine horse
The Dhammapada, XXV:20-21 (379-380)
To the man is his self a friend in whom the (lower) self has been conquered by the (higher) self, but to him who is not
in possession of his (higher) self, the (lower) self is as if an enemy and it acts as an enemy. When one has
conquered one's self and attained to the calm of a perfect self-mastery and self-possession, then is the supreme self
in a man founded and poised (even in his outwardly conscious human being) in cold and heat, pleasure and pain as
well as in honor and dishonor.
Bhagavad-Gita, VI:6-7
Let the Yogin practice continually union with the Self (so that that may become his normal consciousness) sitting
apart and alone, with all desire and idea of possession banished from his mind, self-controlled in his whole being
and consciousness.
Bhagavad-Gita, VI:10
Those who follow the greater qualities in their nature become great men and those who follow the smaller qualities in
their nature become small men. When our senses of sight and hearing are used without thought and are thereby
obscured by material things, the material things act on the material senses and lead them astray. That is all. The
function of the mind is to think. If we think, we will get them (the principles of things). If we do not think, we will not get
them. This is what Heaven has given to us. If we first build up the nobler part of our nature, then the inferior part
cannot overcome it. It is simply this that makes a man great.
Mencius, 6A:15
But the souls of the righteous are in the hand of God, and no torment will ever touch them. In the eyes of the foolish
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But the souls of the righteous are in the hand of God, and no torment will ever touch them. In the eyes of the foolish
they seemed to have died, and their departure was thought to be an affliction, and their going from us to be their
destruction; but they are at peace. For though in the sight of men they were punished, their hope is full of immortality.
Having been disciplined a little, they will receive great good, because God tested them and found them worthy of
himself; like gold in the furnace he tried them, and like a sacrificial burnt offering he accepted them. In the time of
their visitation they will shine forth, and will run like sparks through the stubble. They will govern nations and rule over
peoples, and the Lord will reign over them for ever. Those who trust in him will understand truth, and the faithful will
abide with him in love, because grace and mercy are upon his elect, and he watches over his holy ones.
Wisdom of Solomon 3:1-9
Why should a living man complain, a man, about the punishment of his sins? Let us test and examine our ways, and
return to the LORD! Let us lift up our hearts and hands to God in heaven.
Lamentations 3:39-41
Socrates: ... giving to our bodies souls, and the art of self-management, and of healing disease, and operating in
other ways to heal and organize, having too all the attributes of wisdom.
Plato, Philebus, 30
But in reality justice was such as we were describing, being concerned however, not with the outward man, but with
the inward, which is the true self and concernment of man: for the just man does not permit the several elements
within him to interfere with one another, or any of them to do the work of others, - he sets in order his own inner life,
and is his own master and his own law, and at peace with himself; and when he has bound together the three
principles within him, which may be compared to the higher, lower, and middle notes of the scale, and the
intermediate intervals - when he has bound all these together, and is no longer many, but has become one entirely
temperate and perfectly adjusted nature, then he proceeds to act, if he has to act, whether in a matter of property, or
in the treatment of the body, or in some affair of politics or private business; always thinking and calling that which
preserves and cooperates with this harmonious condition, just and good action, and the knowledge which presides
over it, wisdom, and that which at any time impairs this condition, he will call unjust action, and the opinion which
presides over it ignorance.
Plato, Republic, IV, 443-444
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To this nobler purpose the man of understanding will devote the energies of his life. And in the first place, he will
honor studies which impress these qualities on his soul, and will disregard others?
Clearly, he said.
In the next place, he will regulate his bodily habit and training, and so far will he be from yielding to brutal and
irrational pleasures, that he will regard even health as quite a secondary matter; his first object will be not that he may
be fair or strong or well, unless he is likely thereby to gain temperance, but he will always desire to attemper the body
as to preserve the harmony of the soul?
Certainly he will, if he has true music in him.
Plato, Republic, I, 591
Wherefore a good man and true, bearing in mind who he is and whence he came and from whom he sprang, cares
only how he may fill his post with due discipline and obedience to God.
Epictetus, The Golden Sayings, CXXXI
To each man God hath granted this inward freedom. These are the principles that in a house create love, in a city
concord, among nations peace, teaching a man gratitude towards God and cheerful confidence, wherever he may
be, in dealing with outward things that he knows are neither his nor worth striving after.
Epictetus, The Golden Sayings, CXLVIII
For when this faculty of the will is set right, a man who is not good becomes good; but when it fails, a man becomes
bad. It is through this that we are unfortunate, that we are fortunate, that we blame one another, are pleased with one
another. In a word, it is this which if we neglect it makes unhappiness, and if we carefully look after it makes
happiness.
Epictetus, Discourses, II:23
No man is free who is not master of himself
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No man is free who is not master of himself

Epictetus, Fragment XV
Freedom is the name of virtue. Slavery, of vice. None is a slave whose acts are free.
Epictetus, Fragment X
What disturbs men's minds is not events but their judgments on events. For instance, death is nothing dreadful, or
else Socrates would have thought it so. No, the only dreadful thing about it is men's judgment that it is dreadful. And
so when we are hindered, or disturbed, or distressed, let us never lay the blame on others, but on ourselves, that is,
on our own judgments. To accuse others for one's own misfortunes is a sign of want of education; to accuse oneself
shows that one's education has begun; to accuse neither oneself nor others shows that one's education is complete.
Epictetus, The Manual, 5
Do not judge, lest you be judged; for by what condemnation you judge, you will be judged, and by what measure you
measure, it will be measured to you. Why do you look at the speck in your brother's eye, but the plank in your eye you
do not consider?
Matthew 7:1-3
It is for discipline that you have to endure. God is treating you as sons; for what son is there whom his father does not
discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not
sons. Besides this, we have had earthly fathers to discipline us and we respected them. Shall we not much more be
subject to the Father of spirits and live? For they disciplined us for a short time at their pleasure, but he disciplines us
for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant; later it
yields the peaceful fruit of righteousness to those who have been trained by it.
Hebrews 12:7-11
Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable.
1 Corinthians 9:25
Those whom I love, I reprove and chasten; so be zealous and repent. Behold, I stand at the door and knock; if any
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one hears my voice and opens the door, I will come in to him and eat with him, and he with me.
Revelation 3:19-20
Thou canst pass thy life in an equable flow of happiness, if thou canst go by the right way, and think and act in the
right way. These two things are common both to the soul of God and to the soul of man, and to the soul of every
rational being, not to be hindered by another; and to hold good to consist in the disposition to justice and the practice
of it, and in this to let thy desire find its termination.
Marcus Aurelius, Meditations, V:34
The soul of man does violence to itself, first of all, when it becomes an abscess and, as it were, a tumor on the
universe, so far as it can. For to be vexed at anything which happens is a separation of ourselves from nature, in
some part of which the natures of all other things are contained. In the next place, the soul does violence to itself
when it turns away from any man, or even moves towards him with the intention of injuring, such as are the souls of
those who are angry. In the third place, the Soul does violence to itself when it is overpowered by pleasure or by
pain. Fourthly, when it plays a part, and does or says anything insincerely and untruly. Fifthly, when it allows any act of
its own and any movement to be without an aim, and does anything thoughtlessly and without considering what it is, it
being right that even the smallest things be done with reference to an end; and the end of rational animals is to follow
the reason and the law of the most ancient city and polity.
Marcus Aurelius, Meditations, II:16
There remains that which is peculiar to the good man, to be pleased and content with what happens, and with the
thread which is spun for him; and not to defile the divinity which is planted in his breast, nor disturb it by a crowd of
images, but to preserve it tranquil, following it obediently as a god, neither saying anything contrary to the truth, nor
doing anything contrary to justice. And if all men refuse to believe that he lives a simple, modest, and contented life,
he is neither angry with any of them, nor does he deviate from the way which leads to the end of life, to which a man
ought to come pure, tranquil, ready to depart, and without any compulsion perfectly reconciled to his lot.
Marcus Aurelius, Meditations, III:16
There will be no battling in the Soul: the mere intervention of Reason is enough: the lower nature will stand in such
awe of Reason that for any slightest movement it has made it will grieve, and censure its own weakness, in not
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awe of Reason that for any slightest movement it has made it will grieve, and censure its own weakness, in not
having kept low and still in the presence of its lord.
In all this there is no sin - there is only matter of discipline - but our concern is not merely to be sinless but to be God.
As long as there is any such involuntary action, the nature is twofold, God and Demi-God, or rather God in
association with a nature of a lower power: when all the involuntary is suppressed, there is God unmingled, a Divine
Being of those that follow upon The First. For, at this height, the man is the very being that came from the Supreme.
Plotinus, First Ennead, II:5-6
Of all the beautiful truths pertaining to the soul, none is more gladdening or fruitful of divine promise and confidence
than this - that man is the master of thought, the molder of character, and the maker and shaper of condition,
environment, and destiny. As a being of power, intelligence, and love, and the lord of his own thoughts, man holds the
key to every situation, and has within himself the means of transforming himself into what he wills....
Such is the conscious master, and man can only master himself by discovering within himself the laws of thought, a
discovery which is totally a matter of application, self-analysis, and experience. Only by searching and mining are
gold and diamonds obtained, and, similarly, man can find every truth connected with his being if he will dig deep into
the mine of his soul.
James Allen, As A Man Thinketh, p. 17, 19
A man likes to believe that he is the master of his soul. But as long as he is unable to control his moods and
emotions, or to be conscious of the myriad secret ways in which unconscious factors insinuate themselves into his
arrangements and decisions, he is certainly not his own master.
Jung, Man and his Symbols, p. 83
The glands and neuroses as well as the centers are conditioned by the control or lack of control exerted by the soul.
Bailey, Soul and Its Mechanism, p. 130
Right control of the life force and hence direct action by the soul upon the etheric body. This control of energy and
therefore of the centers and of the physical body is only possible after a man has achieved purity and poise. He is
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not permitted knowledge of the laws governing energy until such time as he has learned, through discipline, the
control of the animal nature, and has reached a point where he is no longer swayed by moods and selfishness.
Bailey, The Soul and Its Mechanism, p. 135
When the life of the soul, acting under the Law of Rebirth, has brought the personality to such a condition that it is an
integrated and coordinated unit, then there is set up between the two a more intensive interaction. This interaction is
brought about through the processes of self-discipline, an active will towards spiritual being, unselfish service (for
that is the mode in which the group-conscious soul manifests itself) and meditation. The consummation of the work is
the conscious realization of union - called, in Christian terminology, the at-one-ment.
Bailey, From Intellect to Intuition, p. 52
When we speak of becoming aware of the soul through the Soul Center, we refer to an inner consciousness far
different from the awareness of a physical organ of the body; and in this first awareness is realized only the
quantitative character of Soul, so to speak, and not its qualitative or Cosmic character. The full qualitative character
is directly realized only by transduction after illumination. Until this event occurs, however, we may become aware of
the Soul in transactions where we apply meaningful moral choice in action calculated to advance the organism to
higher levels. It is between the urge of the Soul for action dictated by meaning from its level, and the pull of the
senses for action on the animal levels, that produces the conflict under which the ego sometimes groans in pain and
suffering. This conflict can be solved only by the ego in finally raising its general level of action to such a point as to
neutralize the downward pull of matter.
First, be fixed in the consciousness that you are the immortal soul, which is indestructible, which is holy, which is pure
and divine. That will give you unshakable courage and strength. Then, you must develop mutual love and respect.
Tolerate all kinds of persons and various opinions, all attitudes and peculiarities. The school, the home and the
society are all training grounds for tolerance.
Teachings of Sri Satya Sai Baba, p. 92-93
As the soul begins to awaken and stir, and as the consciousness begins to feel that awakening and brings its
expression more into the consciousness of the soul, the basic self may fight very hard to block that action, to hang
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expression more into the consciousness of the soul, the basic self may fight very hard to block that action, to hang
onto the familiar, physical 'ways of the world.' The conscious self must be strong and directive to override the old
habits and desires of the basic self. Ultimately, of course, the soul is the most enduring factor and will triumph over all
the other levels.
John-Roger, Consciousness of Soul, p. 10
Overcome the body
and achieve contentment.
Overcome the emotions
and achieve happiness.
Overcome the mind
and achieve wisdom.
Let the soul overcome
and realize immortality.
Surrendering to the soul
is eternal victory.
Beck, Living In God's Holy Thoughts, p 26-27
To establish yourself in soul consciousness,
you have to overcome the created worlds
of flesh, feelings, and thoughts.
When you triumph over the negative power
and stand in the pure reality of the soul realm,
the angels will worship your awakened divine nature.
Until you attain that realization,
they will minister to your soul.
Beck, Living In God's Holy Thoughts, p. 52
Soul Liberation (Continued)

Meditation
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Spiritual Exercises
Liberation
THE SOUL: Contents
BECK index
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BECK index

THE SOUL: Contents

Progression and Evolution

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Draw near to God and he will draw near to you.

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Emerson, "Divinity College Address"

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Jones, The Flowering Tree, p. 75

Desirelessness and Non-attachment

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On this point there is this verse:

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Buddha, "First Sermon"

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Plotinus, First Ennead, I:12

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Everything else is loaned to you to use.

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No man is free who is not master of himself

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Soul Liberation (Continued)

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