(02-22-2014, 06:56 PM)JustLikeYou Wrote:

βαθμιαίος Wrote:I guess what I'm trying to understand is what role the archetypes of the spirit play in the integration of the upreaching mind/body energy with the downpouring infinite intelligence.

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What is the structure of the shuttle that is the spirit? Or, put another way, how do the matrix, potentiator, etc., of the spirit relate to the fact that it is a shuttle?

Setting aside the numerous other comments and uncertainties to which I could add my own perceptions and intuitions, to your questions at least I will formulate an answer.

Are you at every moment your most authentic self? To what degree do you interrupt the free flow of your infinite existence through mental machinations or bodily urges?

While contact with Intelligent Infinity is a passport to the infinite dimensions and universes, which of us has earned that passport?

If the spirit were not complex, there would be no need to seek that passport. It would already be in your pocket and you could simply will yourself to commune with Intelligent Infinity in whatever way you choose. The complexity of the spirit lies in the great difficulty we all have in (a) locating the "true self" (or whatever you want to call it) out of the array of dimly perceived attitudes about the self including most notably fears and dreams, (b) distinguishing it from the "ego" (or whatever you want to call it) through walking in faith while attempting to discriminate between the faith of the true self and the habits of the ego, © existing in the consciousness of that true self at all times, and (d) magnifying this existence until it equals the light of noon. In short, the complexity of the spirit can be seen readily in the slow process of enlightenment.

The connection between this process and the spirit's function as a channel is fairly easy to grasp: when the mind is complex, it invents mazes and illusions for itself. It doesn't trust its gut or its intuition. These mental attitudes can be thought of as debris that gets sent upward into the spirit complex, clogging the channel. It is not a distortion within in the spirit itself, but a distortion in the contact between mind and spirit, revealing some of the spirit, but hiding much of it. What little still gets through the channel between mind and spirit on the shuttle of spirit is what you may identify as your true self. When the mind holds on to this state of consciousness, it can widen the channel and fuel the shuttle. Eventually, the shuttle can make it all the way to Intelligent Infinity and back with your consciousness intact.

When you are in perfect synchronization with the true self (i.e. when you have reached enlightenment), there is nothing hidden from view, no greater purpose in your life which shields itself from your perception, no hidden inner agendas. Your presence is powerful and commands respect, but it is gentle and earns love.

Quote:The Higher Self, considered in the first instance as a unity, gives meaning and co-ordination to the faculties of the psyche. In one sense, it can be understood as forming a triune with Ruach and Nephesh, completing and crowning their work: in this context the word Neshamah would be applied to the Higher Self as a whole. If Nephesh and Ruach together form the soul with its subrational and rational faculties, the Higher Self constitutes what is frequently referred to as the spirit. Here we make reference again to the Four Worlds: for as the conjunction of all things is in man, so the Worlds are represented in his nature, and so correspondingly he exists in all Four Worlds. The Ruach participated in the World of Briah: it’s knowedge of the astral and material worlds is gained entirely through the Nephesh and through the brain-consciousness, while, equally, it is in itself incapable of knowing directly anything of the World of Atziluth. Until the higher faculties are to some extent brought into communication with its consciousness, the exercise of pure reason may seem to it the highest function of which the psyche is capable: hence the antagonistic skepticism of the traditional type of “intellectual” when the intuitive faculty comes under discussion. So low a limit however cannot be set to the true nature of the Ruach: it should from its place in the structure of the psyche be a vehicle to the higher faculties, even when it’s knowledge of them amounts only to a confused awareness of the existence of “something beyond.” This confusion is, indeed, characteristic of Neshamah-awareness before the mystical experience of the higher faculties comes to the Ruach. For this reason, without such experience, the highest awareness which the Ruach can have of the Archetypes subsisting in the Divine Mind, is through their images and from conclusions intellectually deduced therefrom. This is not said for the purpose of belittling the understanding at that stage... Furthermore, in the initiatory plan, this first opening of the intellect to the influence of the Neshamah is implicit in the entrance into the degree of Minor Adept which at once sets the initiate quite apart from those who know nothing higher than the Ruach’a rational function, and of course miles apart from those who are guided by the external doctrines and the blind faith of a formal religion.

-The Sword and the Serpent by Melita Denning & Osborne Phillips

(11-09-2018, 10:02 AM)Nau7ik Wrote: The spirit is composed of the Neshamah, the higher self, while the lower two faculties, ruach (rational intellect) and nephesh (lower unconscious), correspond to the soul.

Quote:God's exhaling a soul can be compared to a glassblower forming a vessel. The breath (neshama) first leaves his lips, travels as a wind (ruach) and finally comes to rest (nefesh) in the vessel. Of these three levels of the soul, neshama is therefore the highest and closes to God, while nefesh is that aspect of the soul residing in the body. Ruach stands between the two, binding man to his spiritual Source. It is for this reason that Divine Inspiration is called Ruach HaKodesh in Hebrew.

http://www.aish.com/jl/sp/bas/48942091.html