The Adjuster and the Soul

111:0.1The pres­ence of the di­vine Ad­juster in the hu­man mind makes it for­ever im­pos­si­ble for ei­ther sci­ence or phi­los­o­phy to at­tain a sat­is­fac­tory com­pre­hen­sion of the evolv­ing soul of the hu­man per­son­al­ity. The mor­ontia soul is the child of the uni­verse and may be re­ally known only through cos­mic in­sight and spir­i­tual dis­cov­ery.

111:0.2The con­cept of a soul and of an in­dwelling spirit is not new to Uran­tia; it has fre­quently ap­peared in the var­i­ous sys­tems of plan­e­tary be­liefs. Many of the Ori­en­tal as well as some of the Oc­ci­den­tal faiths have per­ceived that man is di­vine in her­itage as well as hu­man in in­her­i­tance. The feel­ing of the in­ner pres­ence in ad­di­tion to the ex­ter­nal om­nipres­ence of De­ity has long formed a part of many Uran­tian re­li­gions. Men have long be­lieved that there is some­thing grow­ing within the hu­man na­ture, some­thing vi­tal that is des­tined to en­dure be­yond the short span of tem­po­ral life.

111:0.3Be­fore man re­al­ized that his evolv­ing soul was fa­thered by a di­vine spirit, it was thought to re­side in dif­fer­ent phys­i­cal or­gans—the eye, liver, kid­ney, heart, and later, the brain. The sav­age as­so­ci­ated the soul with blood, breath, shad­ows and with re­flec­tions of the self in wa­ter.

111:0.4In the con­cep­tion of the at­man the Hindu teach­ers re­ally ap­prox­i­mated an ap­pre­ci­a­tion of the na­ture and pres­ence of the Ad­juster, but they failed to dis­tin­guish the co­p­res­ence of the evolv­ing and po­ten­tially im­mor­tal soul. The Chi­nese, how­ever, rec­og­nized two as­pects of a hu­man be­ing, the yang and the yin, the soul and the spirit. The Egyp­tians and many African tribes also be­lieved in two fac­tors, the ka and the ba; the soul was not usu­ally be­lieved to be pre-ex­is­tent, only the spirit.

111:0.5The in­hab­i­tants of the Nile val­ley be­lieved that each fa­vored in­di­vid­ual had be­stowed upon him at birth, or soon there­after, a pro­tect­ing spirit which they called the ka. They taught that this guard­ian spirit re­mained with the mor­tal sub­ject through­out life and passed be­fore him into the fu­ture es­tate. On the walls of a tem­ple at Luxor, where is de­picted the birth of Amen­hotep III, the lit­tle prince is pic­tured on the arm of the Nile god, and near him is an­other child, in ap­pear­ance iden­ti­cal with the prince, which is a sym­bol of that en­tity which the Egyp­tians called the ka. This sculp­ture was com­pleted in the fif­teenth cen­tury be­fore Christ.

111:0.6The ka was thought to be a su­pe­rior spirit ge­nius which de­sired to guide the as­so­ci­ated mor­tal soul into the bet­ter paths of tem­po­ral liv­ing but more es­pe­cially to in­flu­ence the for­tunes of the hu­man sub­ject in the here­after. When an Egyp­tian of this pe­riod died, it was ex­pected that his ka would be wait­ing for him on the other side of the Great River. At first, only kings were sup­posed to have kas, but pres­ently all righ­teous men were be­lieved to pos­sess them. One Egyp­tian ruler, speak­ing of the ka within his heart, said: “I did not dis­re­gard its speech; I feared to transgress its guid­ance. I pros­pered thereby greatly; I was thus suc­cess­ful by rea­son of that which it caused me to do; I was dis­tin­guished by its guid­ance.” Many be­lieved that the ka was “an or­a­cle from God in ev­ery­body.” Many be­lieved that they were to “spend eter­nity in glad­ness of heart in the fa­vor of the God that is in you.”

111:0.7Ev­ery race of evolv­ing Uran­tia mor­tals has a word equiv­a­lent to the con­cept of soul. Many prim­i­tive peo­ples be­lieved the soul looked out upon the world through hu­man eyes; there­fore did they so cravenly fear the malev­o­lence of the evil eye. They have long be­lieved that “the spirit of man is the lamp of the Lord.” The Rig-Veda says: “My mind speaks to my heart.”