loi PARACELSUS 



with greater virtues and powers than the ones it pos- 

 sessed before. 



All this goes to show not only the indestructibility of 

 " matter," but also that of " mind." The will-s'pirit of 

 a person retains its own qualities after the death of the 

 person ; but this will-spirit is not the person itself. The 

 person's personality consists of that combination of per- 

 sonal qualities which are represented in his form, and if 

 that form, be it on the physical or on the astral plane, is 

 dissolved, there is then an end of that personality, and 

 only the will-spirit remains. But the divine spirit of 

 man, having attained self-consciousness in God and sub- 

 stance in the body of Christ, or, to express it in other 

 words, that part of the Manas which has become illu- 

 mined by the light of the Atma-Buddhi, will continue as 

 a self-conscious and self-luminous entity in the life of 

 eternity.^ 



Thus there is something incorruptible and eternal, and 

 something corruptible and temporal, in man, and he may 

 use his free will to identify himself either with the one 

 or the other. If he identifies himself with Nature, he 

 will have to be transformed by her. If he identifies 

 himself with the divine spirit, he will remain that 

 which he is. "There is no death to be feared except 

 that which results from becoming unconscious of the 

 presence of God." 



^ Jacob Boehme says : " Death is a breaking up of the three king- 

 doms in man. It is the only means by which the spirit is enabled to 

 enter into another state and to become nmnifest in another form. When 

 the spirit dies relatively to its selfhood (personality) and its self-will 

 becomes broken in death, then out of that death grows another will, 

 not according to that temporal will, but according to the eternal will " 

 {Signal., xvi. 51). 



