1. The soul of all the atoms, composing the tangible appearance.
2. The personal soul or the subtle coherent sum total which we call the Personality, composed of the subtle bodies, - etheric or vital, astral or emotional, and the lower mental apparatus. These three vehicles humanity shares with the animal kingdom as regards its possession of vitality, sentiency, and potential mind; with the vegetable kingdom as regards vitality and sentiency; and with the mineral kingdom as regards vitality and potential sentiency.
3. The soul is also the spiritual being, or the union of life and quality. When there is the union of the three souls, so called, we have a human being.

In the process of differentiation these various aspects have attracted attention, and the underlying synthesis has been overlooked or disregarded. Yet all forms are differentiations of the soul, but that soul is one Soul, when viewed and considered spiritually. When studied from the form side, naught but differentiation and separation can be seen. When studied from the consciousness or sentiency aspect, unity emerges. When the human stage is reached and self-awareness is blended with the sentiency of forms and with the tiny consciousness of the atom, some idea of a possible subjective unity begins dimly to dawn on the thinker's mind. When the stage of discipleship is reached, a man begins to see himself as a sentient part of a sentient whole, and slowly reacts to the purpose and intent [57] of that whole. He grasps that purpose little by little as he swings consciously into the rhythm of the sum total of which he is a part. When more advanced stages and more rarefied and refined forms are possible, the part is lost in the whole; the rhythm of the whole subjects the individual to a uniform participation in the synthetic purpose, but the realization of individual self-awareness persists and enriches the individual contribution, which is now intelligently and willingly offered, so that the form not only constitutes an aspect of the sum total (which has always and inevitably been the case, even when unrealized), but the conscious thinking entity knows the fact of the unity of consciousness and of the synthesis of life. Thus we have three things to bear in mind as we read and study:

1. The synthesis of life - spirit.
2. The unity of consciousness - soul.
3. The integration of forms - body.

Let us, talking necessarily in symbols, consider the universal Soul, or the consciousness of the Logos Who brought our universe into being. Let us regard the Deity as pervading the form of His solar system with life, and as being conscious of His work, of His project and His goal. This solar system is an appearance, but God remains transcendent. Within all forms God is immanent, yet persists aloof and withdrawn. Just as a thinking, intelligent human being functions through his body but dwells primarily in his mental consciousness or in his emotional processes, so God dwells withdrawn in His mind nature; the world that He has created and pervaded with His life, goes forward towards the goal for which He has [58] created it. Within, however, the radius of His appearing form, greater activities are going forward; varying states of consciousness and stages of awareness are to be seen; developing degrees of sentiency emerge, and even in the symbolism of the human form we have such differing states of sentiency as are registered by the hair, by the internal organisms in the body, by the nervous system, by the brain, and by the entity we call the self (who registers emotion and thought). In the same way does the Deity, within the solar system, express as wide a divergence of consciousness.

This spirit will in some distant time put him en rapport with that aspect of God which is transcendent, and thus each son of God will eventually find his way to that center - withdrawn [59] and abstracted - where God dwells beyond the confines of the solar system.

Let us endeavor now to answer the second question, remembering as we proceed, that it is not possible for us to do more than enter symbolically into the practical purposes of Deity. As I write for simple aspirants, I cannot convey the truth until such time as their rapport with their own souls is complete, or more complete than is now the case. The effort, however, to grasp that which cannot be expressed in words produces a downpouring of the abstract mind or of the intuition, and this, in its turn, stimulates and develops the brain cells and produces a steady stabilization of the power to stand in "spiritual being"; then it becomes possible to grasp the inexpressible and to live by its power.