“Plato acknowledges man to be the toy of the element of necessity, which he enters upon in appearing in this world of matter; he is influenced by external causes, and these causes are daimonia, like that of Socrates.
Happy is the man physically pure, for if his external soul (body) is pure, it will strengthen the second one (astral body), or the soul which is termed by him the higher mortal soul, which though liable to err from its own motives, will always side with reason against the animal proclivities of the body.
The lust of man arise in consequence of his perishable material body, so do other diseases; but though he regards crimes as involuntary sometimes, for they result like bodily disease from external causes, Plato clearly makes a wide distinction between these causes.
The fatalism which he concedes to humanity, does not preclude the possibility of avoiding them, for though pain, fear, anger, and other feelings are given to men by necessity, “if they conquered these they would live righteously, and if they were conquered by them, unrighteously.”
The dual man, i.e., one from whom the divine immortal spirit has departed, leaving but the animal form and astral body (Plato’s higher mortal soul), is left merely to his instincts, for he was conquered by all the evils entailed on matter;
hence, he becomes a docile tool in the hands of the invisibles – beings of sublimated matter, hovering in our atmosphere, and ever ready to inspire those who are deservedly deserted by their immortal counselor, the Divine Spirit called by Plato “genius”.
According to this great philosopher and initiate, one “who lived well during his appointed time would return to the habitation of his star, and there have a blessed and suitable existence. But if he failed in attaining this in the second generation he would pass into a woman – become helpless and weak as a woman; and should he not cease from evil in that condition, he would be changed into some brute, which resembled him in his evil ways, and would not cease from his toils and transformations until he followed the original principle of sameness and likeness within him, and overcame, by the help of reason, the latter secretions of turbulent and irrational elements (elementary daimons) composed of fire and air, and water and earth, and returned to the form of his first and better nature.””
H. P. Blavatsky