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94 The Kabbalah ofthe Golden Dawn
reason and criticism, the power whereby a man proceeds
from premises to conclusion. And above and beyond this
was the Spiritual entity who used this body, who used
this desire and rational consciousness.
Nephesch
The Nephesch is part of the Soul that directly feeds the human
organism for it is said: 92
She giveth meat to her household (body) and an
appointed portion oflabour to her maidens (limbs).
To understand this more completely, we have to turn to Indian culture
and the subtle body that is called the Etheric Body, which is analogous
to the Nephesch. The Etheric Body can be seen clairvoyantly like a
series of streams or rivers covering the human body. These are called
nadis, or channels, in which the energy flows from the seven chakras.
Within the Order of the Stella Matutina, or in the New Zealand Temple
Whare Ra at the very least, the Etheric Body was discussed almost in the
same breath as the Nephesch. This eastern perspective gives new dimensions
to the concept and opens up insights into some very cryptic Biblical
passages that are quoted in the 2ohar, like the one above. The 20har tells
us that the Nephesch has no light of its own and can only conform to the
influence of Spiritual Light (of Metatron) above it. In many respects, this
is a very accurate description of the Etheric Body, for the Zohar states that
the abode of the Nephesch is in the Physical Body, and not in another
dimension, such as the other component parts of the soul.
Since the Nephesch is in the physical, the question may be asked,
why can't we see it. The answer to this is that a number of people cansee
it. It has been mapped by both Indian and Chinese mystics within the
formulae for Acupuncture. It can also be measured scientifically as the
skin cells along the various pathways of energy differ in structure electrically.
So, in every respect, the Nephesch is the identical twin of the physical
body.
A careful study of the Zohar 93 will show some reference to the
Nephesch actually walking around and this is explained by a distinction
92 Provo 3us.
93 See Volume3, Folios142b--143a.