tktt: The Physical and the Spiritual Man

“Enq:  How can that which, if not breathed by God into man, yet is on your own confession of an identical substance with the divine, fail to be immortal?

 
Theo:  Every atom and speck of matter, not of substance only, is imperishable in its essence, but not in its individual consciousness. Immortality is but one’s unbroken consciousness; and the personal consciousness can hardly last longer than the personality itself, can it?

 
And such consciousness, as I already told you, survives only throughout Devachan, after which it is reabsorbed, first, in the individual, and then in the universal consciousness.

 
Better enquire of your theologians how it is that they have so sorely jumbled up the Jewish Scriptures. Read the Bible, if you would have a good proof that the writers of the Pentateuch, and Genesis especially, never regarded nephesh, that which God breathes into Adam (Gen. ch. ii.), as the immortal soul.

 
Here are some instances: – “And God created….every nephesh (life) that moveth” (Gen. i. 21), meaning animals; and (Gen. ii. 7) it is said: “And man became a nephesh” (living soul), which shows that the word nephesh was indifferently applied to immortal man and to mortal beast.

 
“And surely your blood of your nepheshism (lives) will I require; at the hand of every beast will I require it, and at the hand of man” (Gen. ix. 5), “Escape for nephesh” (escape for thy life, it is translated), (Gen. xix. 17). “Let us not kill him”, reads the English version (Gen. xxxvii. 21). “Let us not kill his nephesh”, is the Hebrew text.

 
“Nephesh for nephesh”, says Leviticus (xvii. 8) “He that killeth any man shall surely be put to death”, literally “He that smiteth the nephesh of a man” (Lev. xxiv. 17); and from verse 18 and following it reads: “And he that killeth a beast (nephesh) shall make it good….Beast for beast”, whereas the original text has it “nephesh for nephesh”.

 
How could man kill that which is immortal? And this explains also why the Sadducees denied the immortality of the soul, as it also affords another proof that very probably the Mosaic Jews – the uninitiated at any rate – never believed in the soul’s survival at all.”

 
H. P. Blavatsky

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