The Innermost Being

e. THE HIGHER SELF

 The Higher Self corresponds to what the Theosophists refer to the "Immortal Ego", "Immortal Triad" or sometimes "the Soul" and "the Monad" (these being two distinct grades).  Sri Aurobindo called this principle the "Psychic Being".  Aleister Crowley liked the term "Holy Guardian Angel" (which he got from the Medieval Book of Abramelin the Mage translated by Mathers), al-though in his more pious moments he would refer to it as Adonai (Hebrew for "Lord God") instead.

 But the most appropriate term is to be found in classical Western esotericism.  As the Theosophical scholar G. R. S. Mead explains in his excellent review of the subject [1], the Greek augoeides is an adjective meaning "possessed of a form of auge" or splendour, brightness, radiance, etc.  This was used in Greek and Hellenistic mysticism (Orphism, Pythagoreanism, Platonism, and Neoplatonism) to describe the most subtle and spiritual body or vehicle of the soul, or even the Divine Soul itself.  I feel that this term has a sufficently venerable pedegree to justify its conversion to a noun as a technical term for the Divine Soul or Higher Self, here referred to as the Augoeides (plural: Augoeidii).

 Projected into finite, dualistic existence, the Augoeidii or Divine Individualities pass through successive incarnations; adopting successive Outer Being vehicles of individuality (i.e. bodies and personalities) to work through, transform, and be transformed by, whilst at the same time remaining above the ignorance and stupidity of the personality.  The Higher Self constitutes the essence of the individual self, the Innermost Being, the "Star" in Crowley's metaphor, that makes you a unique entity.
 
 
 
 

Existence as a Divine Self
the Soul Dimension
The Outermost Being
The Outer Being
The Inner Being
The Innermost Being
The Inner Divine Godhead
 
 
 

References

[1] G. R. S. Mead, The Doctrine of the Subtle Body in Western Tradition, pp.56ff
 
 
 

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page created 8 November 1998