LITMIR.BIZ

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how to transform the veil’s opacity to transparency. As we do this, we become aware of our next higher Self! This self is beyond the personality that we know in the projected life in physicality.

       Soul Being (Neshamah)

      Our Soul Being—Neshamah (from nasham, meaning “to breathe”)—is our soul self, the ghost self of our whole being. It is the bridge between the physical incarnation and the heavenly tiers of our being. It is both in the body and beyond it. This is the portion of our being that is striving to save the Living Being from the wheel of desire and karma, to free it from its servitude to self-seeking entanglements. Edgar Cayce called this our individuality, in contrast to our outer self’s personality. It is our higher nature, in contrast to our human or animalistic nature. He referred to the Soul Being as our “better self.” (EC 1662–2 and many others)

      This is the breath of the glassblower.

      These first three divisions are often considered to be the human being. As such, it is developing, changing, and ever moving toward earthliness or toward heavenliness, often somewhere in between. The body is its temple and is either filled with the fires of self-seeking and gratification or the incense of love, kindness, and helpfulness toward others, and a sense of the godly connection and destiny. In many cases, there is a battle waging between these two opposing interests. Living Being (Nefesh) is often pulling in one direction and Soul Being (Neshamah) in the other. The Soul Mind (Ruach) is analyzing and correlating the activities and thoughts, giving its conscientious insights to help minimize the struggle—leading the two toward a cooperative effort to make the most of the immediate incarnation.

      Cayce illustrates and explains this, as well:

      The entity finds self a body, a mind, a soul; in a three-dimensional world. In the physical or material we see, the more often, the manifestations of the mental and the material successes, failures, or confusions in the experience of individuals. Life—as manifested in this three-dimensional plane—is a combination not only of the present experiences, the present problems, the present urges (as has been indicated for the entity), but of all the experiences; and the awareness of same is only manifested through that phase or portion of the mental self as it seeks to know its source of activity—or the spiritual or soul self.

      The spiritual or soul self is the eternal. Hence the mental is both of material and of spiritual, or divine origin.

      Hence, the individual who aided man in setting forth laws, rules or regulations—or who is known as the lawgiver [Moses]—gave expression to that which, if it is wholly understood in the consciousness of an individual, puts before him all the problems and yet the answers to same, day by day.

      Then, as he gave, it is not who will descend from heaven to bring you a message, or who will come from over the seas or from without to make you aware; but lo, the whole answer is within thy own consciousness. For, as ye become aware of this, in thy relationships, there is the realization within self of that spiritual awareness which may enable self to do that which is ever the constructive exercising of the will in materiality; for: “Today there is set before thee good and evil, life and death; choose thou.”

      That factor of the spiritual self, or of the soul (the will), then enables the individual to cooperate with that spirit, that truth, that fact which has ever been set before man—“If ye will be my son, I will be thy God—If ye call, I will hear—Behold, I stand at the door and knock; I will enter, if ye ask.”

      Then, these are not mere sayings! They are facts, truths, life itself! but the individual is not made aware of same through the material things nor material-mindedness; rather through spiritual-mindedness, as to purposes and activities of the soul in its lessons, its tenets that it has carried through its expressions in the earth.

      EC 1797–3

      Body, mind, and soul are commonly understood to be parts of our being and are comparable to Living Being, Soul Mind, and Soul Being. Let’s now move beyond these and consider two portions of our being that are not common: Spirit Mind and Spirit Being. These are significant concepts in Kabbalah and Cayce.

       Spirit Mind (Chayah)

      Our Spirit Mind—Chayah (the “living one”)—is beyond anything earthly. It relates to the first flash of consciousness and the Giver of the gift of consciousness. Here is our spiritual mind, the womb of individual creativity, from which we use our very own free will to conceive. This level of our being can give life, can return life after illness or even death, and can “quicken” us, as is often said of the Spirit.

      This is the glassblower. This is our divine consciousness. The glassblower’s breath (Soul Being), its expressed breath (Soul Mind), and its encased breath (Living Being) journey out to experience the universe and the freedom of individual life.

      This Spirit Mind maintains contact with the perfection of the Creator and the Creator’s consciousness. It is the same yesterday, today, and tomorrow.

      We can lift up lower portions of ourselves (soul mind and soul being) into this portion, but Spirit Mind does not normally descend to our level. And when it does, it is profoundly overwhelming to our soul mind and barely perceivable by our conscious mind.

      Though it rarely descends, we can lift up our soul and Soul Mind to it. Once the connection is made, we gain access to and help from the powerful Spirit Mind. But it is important to remember that the Spirit Mind has nothing earthly or worldly in it. Soul Mind is the savior, understanding the weaknesses of the Living Being. Spirit Mind is absolute truth with no room for vagaries.

      When in the Spirit Mind, we would not perceive activity as we do in a dream of the Soul Mind. In the Spirit Mind, the imagery is more like a vision. It would be images like those the prophets described when seeing heavenly things, wondrous features, and dynamic energies.

      Cayce identifies this level of consciousness as the “superconscious,” as does Hinduism. Here’s an example:

      Q: Explain and illustrate the difference in the faculties of Mind, Subconscious and Superconscious.

      A: The superconscious mind being that of the spiritual entity, and in action only when the subconscious is become the conscious mind [meaning deep sleep, deep meditation, or death]. The subconscious being the superconscious of the physical entity, partaking then of the soul forces and of the material plane.”

      EC 900–31

      Notice that our subconscious mind is as the superconsciousness to our outer, conscious mind. But when the outer, conscious mind is subdued or absorbed into the higher mind, the subconscious becomes the active consciousness and the superconscious is as the subconscious is to us today in our present condition.

      This may seem unnecessarily confusing, but it is really helpful when one is attempting to make passage through dimensions of consciousness. For example, when meditating, we must still the conscious mind and personality and all the concerns of the earthly portion of our being. As we do this, our soul mind and soul being become our natural condition of beingness—we are a soul. If we stay with the meditation, then we may move even deeper by subduing our soul self and awakening to our spirit mind, which is connected to God’s mind. Now we are entering the deepest levels of meditation. This process also occurs in deepest sleep when visions rather than dreams come.

      When asked to illustrate this level of consciousness, Cayce gave two examples. The first is the biblical scene in which Saul is on the road to Damascus, is suddenly surrounded by a brilliant light, and hears a voice speaking to him from the light. (Acts 9) In this instance, Cayce says that Jesus’ superconscious mind was attempting to communicate with Saul’s subconscious and, to a degree, his conscious mind. But the presence of such a high level of consciousness overwhelmed Saul, who fell to the ground and struggled to comprehend the experience and capture the message in the voice. His traveling companions could not comprehend the experience, only seeing the light but not hearing the voice.

      The second example is in Revelation

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