A lo mejor te interese esto, es de un libro.
THE SOUL — ITS NATURE AND ATTRIBUTES
First, we must speak of the soul. If it were possible for a duad to exist in which there was a distinction without a difference, we should say that such combination was a perfect type of "soul" and "spirit". But as such is not in existence, we must try to express both the distinction and the difference by other types, albeit, in regard to soul and spirit. The one is not perceptible without the presence of the other.
The terms, "soul" and "spirit" have become interblended in such hopless confusion, that it seems almost impossible to unravel the tangled skeins of definitions, and present a clear, comprehensive outline of the two and show them as they really are when viewed in the light of spiritual illumination.
The soul is not the spirit, but it is that by which the spirit is known, or, rather, that by which we understand the nature and powers of the spirit. In the first chapter of this work a complete definition of spirit is given, so far as human language can express or define an undefinable entity. When we come to define the soul, we are compelled to use illustrations that shall follow out the definition there given. We have spoken of the spiritual Ego as an atom of divinity, a scintillating atomic point evolved from the divine soul of the Deity. Now, while this is quite true as regards the Ego, yet, when we desire to define the soul we must request the reader not to confuse the two, but, as a mere matter of mental convenience, consider them as the cause and effect, so to say, of spiritual evolution.
The soul is formless and intangible, and constitutes the attributes of the divine spirit, —therefore we can only conceive and know the soul by learning the powers or attributes of the spirit. When we have learned them, we shall possess a clear conception of the soul and its real nature. In order to make ourselves better understood, let us illustrate the idea. Take a ray of light. What do we know concerning it? Nothing, except by its action upon something else. This action we term the attributes of light. In themselves the attributes of light are formless, but they may easily be rendered visible, either by their colors when refracted by the prism, or by their effects when concentrated upon material objects. Here we have what may be correctly termed the soul of a ray of light. (...)
(...) The reader will observe from what is here stated, that the soul itself is, as before said, formless and intangible, and therefore can only be defined as the attribute of spirit. The one cannot exist without the other, but at the same time they cannot be called one and the same, as there is the same difference between the two as there is between a ray of light and its action; and the same distinction as there is between the body and its physical senses. Without the one we can not know the other, and vice versa.
A very large percentage of the readers of mystical literature have imagined that the human soul is some kind of a spiritual organism, similar in many respects to the body, and the means whereby the divine spirit manifests itself. But, as shown, this idea is radically erroneous. The spiritual body is the result or outcome of the soul's action, but is not the soul itself. It is an attribute of the soul, just as the soul is an attribute of the divine Ego, and this divine Ego, in its turn, is a crystallized attribute or expression of Deity. What then is Deity? the reader may ask. All that we are able to answer is, Absolute Potentiality; Pure, formless spirit; Unlimited, unconditioned intelligence. Definition can go no further in this direction.
