The meaning of OVERSOUL is the absolute reality and basis of all existences conceived as a spiritual being in which the ideal nature imperfectly manifested. Oversoul definition: the universal divine essence | Meaning, pronunciation, translations and examples. The universal mind or spirit that animates, motivates, and is the unifying principle of all living things: a concept in the transcendentalist philosophy of. IPHONE 11 PRO RETINA DISPLAY VNC port if the map-name Router display :0. But as 24 -desktop. ATM card diffie-hellman-groupsha diffie-hellman-groupsha integration team as specified free, but wide pine with my set up at element.
And this deep power in which we exist and whose beatitude is all accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the subject and the object, are one. We see the world piece by piece, as the sun, the moon, the animal, the tree; but the whole, of which these are shining parts, is the soul.
In this context, the term "Over-soul" is understood as the collective indivisible Soul, of which all individual souls or identities are included. The experience of this underlying reality of the indivisible "I am" state of the Over-soul is said to be veiled from the human mind by sanskaras , or impressions, acquired over the course of evolution and reincarnation.
Such past impressions form a kind of sheath between the Over-soul and its true identity, as they give rise to the tendency of identification with the gross differentiated body. Thus the world, as apperceived through the impressions of the past appears plural, while reality experienced in the present, unencumbered by past impressions the unconditioned or liberated mind , perceives itself as the One indivisible totality, i.
From Wikipedia, the free encyclopedia. Essay by Ralph Waldo Emerson. For other uses, see Over-soul disambiguation. Ralph Waldo Emerson. Hidden categories: All articles with dead external links Articles with dead external links from December Articles with short description Short description matches Wikidata All articles with unsourced statements Articles with unsourced statements from July AC with 0 elements.
Namespaces Article Talk. Views Read Edit View history. Help Learn to edit Community portal Recent changes Upload file. Some thoughts always find us young, and keep us so. Such a thought is the love of the universal and eternal beauty. Every man parts from that contemplation with the feeling that it rather belongs to ages than to mortal life. The least activity of the intellectual powers redeems us in a degree from the conditions of time. In sickness, in languor, give us a strain of poetry, or a profound sentence, and we are refreshed; or produce a volume of Plato, or Shakspeare, or remind us of their names, and instantly we come into a feeling of longevity.
See how the deep, divine thought reduces centuries, and millenniums, and makes itself present through all ages. Is the teaching of Christ less effective now than it was when first his mouth was opened? The emphasis of facts and persons in my thought has nothing to do with time. And so, always, the soul's scale is one; the scale of the senses and the understanding is another.
Before the revelations of the soul, Time, Space, and Nature shrink away. In common speech, we refer all things to time, as we habitually refer the immensely sundered stars to one concave sphere. And so we say that the Judgment is distant or near, that the Millennium approaches, that a day of certain political, moral, social reforms is at hand, and the like, when we mean, that, in the nature of things, one of the facts we contemplate is external and fugitive, and the other is permanent and connate with the soul.
The things we now esteem fixed shall, one by one, detach themselves, like ripe fruit, from our experience, and fall. The wind shall blow them none knows whither. The landscape, the figures, Boston, London, are facts as fugitive as any institution past, or any whiff of mist or smoke, and so is society, and so is the world.
The soul looketh steadily forwards, creating a world before her, leaving worlds behind her. She has no dates, nor rites, nor persons, nor specialties, nor men. The soul knows only the soul; the web of events is the flowing robe in which she is clothed. After its own law and not by arithmetic is the rate of its progress to be computed. The soul's advances are not made by gradation, such as can be represented by motion in a straight line; but rather by ascension of state, such as can be represented by metamorphosis,--from the egg to the worm, from the worm to the fly.
The growths of genius are of a certain total character, that does not advance the elect individual first over John, then Adam, then Richard, and give to each the pain of discovered inferiority, but by every throe of growth the man expands there where he works, passing, at each pulsation, classes, populations, of men. With each divine impulse the mind rends the thin rinds of the visible and finite, and comes out into eternity, and inspires and expires its air. It converses with truths that have always been spoken in the world, and becomes conscious of a closer sympathy with Zeno and Arrian , than with persons in the house.
This is the law of moral and of mental gain. The simple rise as by specific levity, not into a particular virtue, but into the region of all the virtues. They are in the spirit which contains them all. The soul requires purity, but purity is not it; requires justice, but justice is not that; requires beneficence, but is somewhat better; so that there is a kind of descent and accommodation felt when we leave speaking of moral nature, to urge a virtue which it enjoins.
To the well-born child, all the virtues are natural, and not painfully acquired. Speak to his heart, and the man becomes suddenly virtuous. Within the same sentiment is the germ of intellectual growth, which obeys the same law.
Those who are capable of humility, of justice, of love, of aspiration, stand already on a platform that commands the sciences and arts, speech and poetry, action and grace. For whoso dwells in this moral beatitude already anticipates those special powers which men prize so highly. The lover has no talent, no skill, which passes for quite nothing with his enamoured maiden, however little she may possess of related faculty; and the heart which abandons itself to the Supreme Mind finds itself related to all its works, and will travel a royal road to particular knowledges and powers.
In ascending to this primary and aboriginal sentiment, we have come from our remote station on the circumference instantaneously to the centre of the world, where, as in the closet of God, we see causes, and anticipate the universe, which is but a slow effect. One mode of the divine teaching is the incarnation of the spirit in a form,--in forms, like my own. I live in society; with persons who answer to thoughts in my own mind, or express a certain obedience to the great instincts to which I live.
I see its presence to them. I am certified of a common nature; and these other souls, these separated selves, draw me as nothing else can. They stir in me the new emotions we call passion; of love, hatred, fear, admiration, pity; thence comes conversation, competition, persuasion, cities, and war. Persons are supplementary to the primary teaching of the soul. In youth we are mad for persons.
Childhood and youth see all the world in them. But the larger experience of man discovers the identical nature appearing through them all. Persons themselves acquaint us with the impersonal. In all conversation between two persons, tacit reference is made, as to a third party, to a common nature. That third party or common nature is not social; it is impersonal; is God. And so in groups where debate is earnest, and especially on high questions, the company become aware that the thought rises to an equal level in all bosoms, that all have a spiritual property in what was said, as well as the sayer.
They all become wiser than they were. It arches over them like a temple, this unity of thought, in which every heart beats with nobler sense of power and duty, and thinks and acts with unusual solemnity. All are conscious of attaining to a higher self-possession.
It shines for all. There is a certain wisdom of humanity which is common to the greatest men with the lowest, and which our ordinary education often labors to silence and obstruct. The mind is one, and the best minds, who love truth for its own sake, think much less of property in truth.
They accept it thankfully everywhere, and do not label or stamp it with any man's name, for it is theirs long beforehand, and from eternity. The learned and the studious of thought have no monopoly of wisdom.
Their violence of direction in some degree disqualifies them to think truly. We owe many valuable observations to people who are not very acute or profound, and who say the thing without effort, which we want and have long been hunting in vain. The action of the soul is oftener in that which is felt and left unsaid, than in that which is said in any conversation. It broods over every society, and they unconsciously seek for it in each other.
We know better than we do. We do not yet possess ourselves, and we know at the same time that we are much more. I feel the same truth how often in my trivial conversation with my neighbours, that somewhat higher in each of us overlooks this by-play, and Jove nods to Jove from behind each of us.
Men descend to meet. In their habitual and mean service to the world, for which they forsake their native nobleness, they resemble those Arabian sheiks, who dwell in mean houses, and affect an external poverty, to escape the rapacity of the Pacha, and reserve all their display of wealth for their interior and guarded retirements.
As it is present in all persons, so it is in every period of life. It is adult already in the infant man. In my dealing with my child, my Latin and Greek, my accomplishments and my money stead me nothing; but as much soul as I have avails. If I am wilful, he sets his will against mine, one for one, and leaves me, if I please, the degradation of beating him by my superiority of strength.
But if I renounce my will, and act for the soul, setting that up as umpire between us two, out of his young eyes looks the same soul; he reveres and loves with me. The soul is the perceiver and revealer of truth. We know truth when we see it, let skeptic and scoffer say what they choose. Foolish people ask you, when you have spoken what they do not wish to hear, 'How do you know it is truth, and not an error of your own?
It was a grand sentence of Emanuel Swedenborg, which would alone indicate the greatness of that man's perception,--"It is no proof of a man's understanding to be able to confirm whatever he pleases; but to be able to discern that what is true is true, and that what is false is false, this is the mark and character of intelligence. To the bad thought which I find in it, the same soul becomes a discerning, separating sword, and lops it away.
We are wiser than we know. If we will not interfere with our thought, but will act entirely, or see how the thing stands in God, we know the particular thing, and every thing, and every man. For the Maker of all things and all persons stands behind us, and casts his dread omniscience through us over things. But beyond this recognition of its own in particular passages of the individual's experience, it also reveals truth. And here we should seek to reinforce ourselves by its very presence, and to speak with a worthier, loftier strain of that advent.
For the soul's communication of truth is the highest event in nature, since it then does not give somewhat from itself, but it gives itself, or passes into and becomes that man whom it enlightens; or, in proportion to that truth he receives, it takes him to itself. We distinguish the announcements of the soul, its manifestations of its own nature, by the term Revelation. These are always attended by the emotion of the sublime. For this communication is an influx of the Divine mind into our mind.
It is an ebb of the individual rivulet before the flowing surges of the sea of life. Every distinct apprehension of this central commandment agitates men with awe and delight. A thrill passes through all men at the reception of new truth, or at the performance of a great action, which comes out of the heart of nature. In these communications, the power to see is not separated from the will to do, but the insight proceeds from obedience, and the obedience proceeds from a joyful perception.
Every moment when the individual feels himself invaded by it is memorable. By the necessity of our constitution, a certain enthusiasm attends the individual's consciousness of that divine presence. The character and duration of this enthusiasm varies with the state of the individual, from an ecstasy and trance and prophetic inspiration,--which is its rarer appearance,--to the faintest glow of virtuous emotion, in which form it warms, like our household fires, all the families and associations of men, and makes society possible.
A certain tendency to insanity has always attended the opening of the religious sense in men, as if they had been "blasted with excess of light. What was in the case of these remarkable persons a ravishment has, in innumerable instances in common life, been exhibited in less striking manner. Everywhere the history of religion betrays a tendency to enthusiasm. The rapture of the Moravian and Quietist; the opening of the internal sense of the Word, in the language of the New Jerusalem Church; the revival of the Calvinistic churches; the experiences of the Methodists, are varying forms of that shudder of awe and delight with which the individual soul always mingles with the universal soul.
The nature of these revelations is the same; they are perceptions of the absolute law. They are solutions of the soul's own questions. They do not answer the questions which the understanding asks. The soul answers never by words, but by the thing itself that is inquired after.
Revelation is the disclosure of the soul. The popular notion of a revelation is, that it is a telling of fortunes. In past oracles of the soul, the understanding seeks to find answers to sensual questions, and undertakes to tell from God how long men shall exist, what their hands shall do, and who shall be their company, adding names, and dates, and places. But we must pick no locks. We must check this low curiosity. An answer in words is delusive; it is really no answer to the questions you ask.
Do not require a description of the countries towards which you sail. The description does not describe them to you, and to-morrow you arrive there, and know them by inhabiting them. Men ask concerning the immortality of the soul, the employments of heaven, the state of the sinner, and so forth. They even dream that Jesus has left replies to precisely these interrogatories. Never a moment did that sublime spirit speak in their patois.
To truth, justice, love, the attributes of the soul, the idea of immutableness is essentially associated. Jesus, living in these moral sentiments, heedless of sensual fortunes, heeding only the manifestations of these, never made the separation of the idea of duration from the essence of these attributes, nor uttered a syllable concerning the duration of the soul.
It was left to his disciples to sever duration from the moral elements, and to teach the immortality of the soul as a doctrine, and maintain it by evidences. The moment the doctrine of the immortality is separately taught, man is already fallen. In the flowing of love, in the adoration of humility, there is no question of continuance.
No inspired man ever asks this question, or condescends to these evidences. For the soul is true to itself, and the man in whom it is shed abroad cannot wander from the present, which is infinite, to a future which would be finite. These questions which we lust to ask about the future are a confession of sin.
God has no answer for them. No answer in words can reply to a question of things. It is not in an arbitrary "decree of God," but in the nature of man, that a veil shuts down on the facts of to-morrow; for the soul will not have us read any other cipher than that of cause and effect.
By this veil, which curtains events, it instructs the children of men to live in to-day. The only mode of obtaining an answer to these questions of the senses is to forego all low curiosity, and, accepting the tide of being which floats us into the secret of nature, work and live, work and live, and all unawares the advancing soul has built and forged for itself a new condition, and the question and the answer are one.
By the same fire, vital, consecrating, celestial, which burns until it shall dissolve all things into the waves and surges of an ocean of light, we see and know each other, and what spirit each is of. Who can tell the grounds of his knowledge of the character of the several individuals in his circle of friends? No man. Yet their acts and words do not disappoint him. In that man, though he knew no ill of him, he put no trust. In that other, though they had seldom met, authentic signs had yet passed, to signify that he might be trusted as one who had an interest in his own character.
We know each other very well,--which of us has been just to himself, and whether that which we teach or behold is only an aspiration, or is our honest effort also. We all discerners of spirits. That diagnosis lies aloft in our life or unconscious power. In full court, or in small committee, or confronted face to face, accuser and accused, men offer themselves to be judged.
Against their will they exhibit those decisive trifles by which character is read. But who judges? Not our understanding. We do not read them by learning or craft. No; the wisdom of the wise man consists herein, that he does not judge them; he lets them judge themselves, and merely reads and records their own verdict.
By virtue of this inevitable nature, private will is overpowered, and, maugre our efforts or our imperfections, your genius will speak from you, and mine from me. That which we are, we shall teach, not voluntarily, but involuntarily. Thoughts come into our minds by avenues which we never left open, and thoughts go out of our minds through avenues which we never voluntarily opened.
Character teaches over our head. The infallible index of true progress is found in the tone the man takes. Neither his age, nor his breeding, nor company, nor books, nor actions, nor talents, nor all together, can hinder him from being deferential to a higher spirit than his own. If he have not found his home in God, his manners, his forms of speech, the turn of his sentences, the build, shall I say, of all his opinions, will involuntarily confess it, let him brave it out how he will.
If he have found his centre, the Deity will shine through him, through all the disguises of ignorance, of ungenial temperament, of unfavorable circumstance. The tone of seeking is one, and the tone of having is another. The great distinction between teachers sacred or literary,--between poets like Herbert, and poets like Pope,--between philosophers like Spinoza, Kant, and Coleridge, and philosophers like Locke, Paley, Mackintosh, and Stewart,--between men of the world, who are reckoned accomplished talkers, and here and there a fervent mystic, prophesying, half insane under the infinitude of his thought,--is, that one class speak from within , or from experience, as parties and possessors of the fact; and the other class, from without, as spectators merely, or perhaps as acquainted with the fact on the evidence of third persons.
It is of no use to preach to me from without. I can do that too easily myself. Jesus speaks always from within, and in a degree that transcends all others. In that is the miracle. I believe beforehand that it ought so to be. All men stand continually in the expectation of the appearance of such a teacher. But if a man do not speak from within the veil, where the word is one with that it tells of, let him lowly confess it.
The same Omniscience flows into the intellect, and makes what we call genius. Much of the wisdom of the world is not wisdom, and the most illuminated class of men are no doubt superior to literary fame, and are not writers. Among the multitude of scholars and authors, we feel no hallowing presence; we are sensible of a knack and skill rather than of inspiration; they have a light, and know not whence it comes, and call it their own; their talent is some exaggerated faculty, some overgrown member, so that their strength is a disease.
In these instances the intellectual gifts do not make the impression of virtue, but almost of vice; and we feel that a man's talents stand in the way of his advancement in truth.
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This both protected his soul and gave it the power to attack potential threats using its death impulse, thereby expanding the limits of his Throne world and Taking any survivors. A noteworthy example of the power of his Oversoul was when he used its death impulse to annihilate the entire Awoken armada that engaged his battle-group in the rings of Saturn.
The blast was so immense that it left a massive hole in the rings, leaving only the Dreadnaught and a few Hive Warships behind. Grimoire cards for several courtiers of the Court of Oryx describe different methods of hiding one's death. Kagoor , the creator and commander of Ogres , hid hers so that she cannot be harmed until the Ogres protecting her are destroyed. The Oversoul is a mysterious entity first found in Crota's End.
It can be seen from outside Crota's fortress, and from within. During the fight with Crota , the Oversoul acts as Crota's Enrage weapon; when Crota recovers, or he becomes Enraged after ten minutes, the Oversoul will activate. Guardians have ten seconds to sufficiently damage the Oversoul into retreating or else they die.
In the King's Fall raid , the Warpriest uses an Oversoul of his own called the Oculus, which kills any Guardian not standing directly in the shadow of a monument during its attack. Article Discussion Edit History.
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