- The Purpose of my Philosophy -
A genuinely scientific psychology, as a true knowledge ‘of’ or ‘about’ the soul or psyche, can only arise from the soul – it can only arise from inner knowing or gnosis. Such a psychology would not merely be one science among countless others – a mere scientific ‘field’, academic subject or professional specialism. As a science of the soul it would constitute the very essence of all the sciences – understood in a new way as soul-sciences. To speak in modern terms of ‘educational psychology’ as one sub-division of ‘psychology’ is no less misleading than to speak of psychology itself as one specialist field or sub-division of science. For what is ‘education’ if it does not cultivate our souls, drawing out (e-ducare) the inner knowing within each of us? The essence not only of esoteric teaching but of all education is the education of the soul. The essence of education is soul-schooling, just as the essence of all ‘psychotherapy’ is soul-therapy, a tending and attending (therapuein) to the soul.
What passes today as ‘education’ on the other hand, is simply the imparting of abstract knowledge designed to be ‘applied’ in the form of skilled practices and vocations – whether plumbing or corporate management, political activism or academic philosophising. Soul-schooling, by contrast, does not have as its purpose the cultivation of such practical skills, whether arithmetic or aesthetic, manual or intellectual, technical or linguistic. Instead it understands all such ‘skills’ as the expression of latent soul powers or potentials. This is what makes the difference. For a complex weapon or computer can be operated, complex calculations made or complex intellectual or political argument constructed in a completely soul-less way – a way that does not expand but instead limits or even constricts the latent soul-knowledge and soul powers of the individual. It requires no skillful activity or powers of soul to operate and activate the most powerful weapons, computers or machines in the world. What is thereby released and realised is their power — not the soul potentials and soul powers of the operator or employee. Nor does the knowledge applied in releasing such powers or capabilities flow from the soul of the operator or employee, from their inner knowing.
Like different traditional schools of esoteric teaching, both Steinerian spiritual science and Freudian psychoanalysis had an educational as well as scientific purpose. That is to say, they both constituted forms of soul-education or soul-schooling. Indeed most people know of Rudolf Steiner only through the specific approach to education cultivated worldwide in ‘Waldorf schools’ — schools in which not just the body and brain but the soul of the child is recognised and cultivated. My teachings and practices also have an educational as well as a scientific character, constituting a new form of soul-schooling. But whereas Rudolf Steiner’s scientific and educational philosophy both laid particular emphasis on the ensoulment of the senses, my teachings and practices lay equal emphasis on the sensualisation of the soul and through it, the cultivation of inner soul-senses. The skills I employ and impart are ‘soul-skills’. These are sensory skills through which our souls may be sensualised, our soul-senses opened, our soul-knowledge awakened and our soul-powers embodied.
We can see a colour as a mere sensory sign – a red traffic light for example. We can see it only as an already signified sense – the sense signified by the word ‘red’. We see the rose as ‘red’ and no more. In doing so we ignore the unique tonality of this rose’s redness – seen here and now, in this light and in this space and time. If however, we attend and attune to the unique quality of a particular object’s colour, we begin to ensoul our sensory awareness – attuning to the underlying soul tone manifest in that sensory quality. If we then allow that soul tone to resonate within us — attending to it as a tonality of our own awareness – it begins to permeate and colour that awareness. What began as a sensory quality that we were aware of, now begins to transform into a soul quality – a sensual quality of awareness as such. Through our second attention – attention to our awareness of sensory qualities as such – we not only ensoul our awareness but also begin to sensualise our soul. In doing so we also sensitise our soul, cultivating our ability to sense the manifold soul qualities of things and of other people – the inwardly felt colourations and configurations, patterns and tones of their awareness. We develop our soul-senses and with them, our capacity for soul-sensing other beings.
The key to cultivating our soul-senses and our capacity for soul-sensing is our capacity for resonant attunement or ‘resonation’ with the unique, underlying feeling tone of a particular sensory quality or form. For soul-qualities are essentially tonal qualities, comparable to the sensed shape and texture, brightness or darkness, lightness or heaviness, warmth or coolness of a musical or vocal tone. Just as we can look at a colour and see in it only a sign or a signified sense such as ‘red’, so we can see the look in a person’s eyes and take it only as a sign of something — for example as a sign of ‘sadness’ or ‘anger’. ‘Sadness’ and ‘anger’, like ‘redness’, are examples of already signified senses. Alternatively we can seek to attune to the unique tone of this rose’s redness or this person’s sadness — in this situation, here and now. Attending to our awareness of this unique tonality of ‘sadness’ not only brings us into resonance with it. It allows us to directly sense within ourselves those inner soul qualities of a person that appear from the outside to be merely familiar signs with a familiar sense or signification – in this case the emotional signification of ‘sadness’. These soul qualities are characterised above by their sensual nature – they are felt in a similar way to the soul qualities that manifest as spatial and sensory qualities such as shape and colour. That is why when we talk of someone as ‘warm’ or as ‘cold’ and ‘distant’, as being in a ‘dark mood’ or ‘radiant’ with joy, as withdrawn and closed off, or open and receptive, we are not talking metaphorically but describing sensed and sensual qualities of their soul and its bodily field-boundary – their soul body. Soul-sensing and resonation are the principle skills cultivated by soul-schooling. They are also the principle medium of communication in the soul-world we inhabit after death. For this body is also the very language of the soul, being composed of soul-qualities which can be combined, like letters and sounds, into sensual ‘words’ and ‘sentences’ of the soul. Our physical body is also a language, being the outwardly perceived form of our inner soul body – its ‘word’ become ‘flesh’. But we do not need to die or have ‘out of body’ experiences to enter our soul body, for it is nothing more or less than the sensed and sensual body of our awareness.
It is after death however, that the sensual form and qualities of an individual’s soul-body become directly sensible. It is also after death that individuals discover that soul-schools and soul-education are a reality and a necessary one. They exist in order to help them learn what they have not yet learned in their physical life but need to learn in the afterlife — to freely shape-shift their soul body, and to use its own soul tones and qualities as a medium of sensual communication with other souls. The soul-body and its senses is the organon or instrument with which we give sensual form to inner feeling tones. It is also the medium through which we can sense and resonate with the soul qualities and soul-tones of others, to the point of merging and melding our soul-bodies with theirs.
Soul-schooling in this life has the value of preparing people for the afterlife by reminding them of their soul-bodies and of soul-communication. But the soul-body is also the very inwardness of our fleshly body, just as soul-communication is the inwardness of communication in all its forms. That is why soul-sensing and resonation are just as valuable in life as in the afterlife. That is also why soul-schools and soul-schooling are just as necessary on the earth plane as on other planes of awareness. Its aim is the expansion of awareness and identity through exercising and expanding the shape-shifting and sensory powers of our soul-body. In this sense soul-schooling is ‘yoga’ – not a yoga of the physical body but a yoga of the soul-body. Its disciplines are not disciplines of ‘mind, body and spirit’ but of the soul and its body. Soul-schooling is awakening to the innate sensuality of the soul — something quite distinct from both biological sexuality and sensory experiencing.
Soul-schooling on the earth plane has, since Gurdjieff, been described simply as ‘The Work’. Specifically, it is soul-work, aimed at the awakening, cultivation and embodiment of our inner soul senses and soul powers. The foundation of this work is the second attention. The second attention is attention to one’s sensory awareness of self and world and thereby also to the sensual qualities of that awareness – the soul qualities or qualia that find expression in sensory phenomena. The second attention is the link between the ensoulment of our bodily senses and the embodiment or sensualisation of our soul senses. Through it one awakens one’s soul-senses: soul-sight, soul-hearing, soul-touch, soul-scenting, and soul-tasting. Soul-sight is sensitivity to soul-light and soul-colours; soul-hearing is sensitivity to soul sounds and tones; soul-touch is direct soul-to-soul contact via the soul-body and its centres of awareness. Soul-scenting and tasting allow one to sense the qualitative essence or quintessence of another person’s soul, its essential ‘flavour’ or ‘scent’. The awakening of the soul-senses allows the practice of soul-sensing, one of the principal soul-powers cultivated through soul-schooling. The experience of sensing another soul is like experiencing their soul in our body and our soul in theirs. At night we slip or sleep into the depths of our own body soul (the collective awareness of our cells and organs). Those depths which lead us into our soul-body and into the soul-world. Dreaming is a sensory and sensual recollection of the soul qualities that make up our soul body and those we have sensed with it.
Soul-sensing in waking life is a capacity to allow one’s soul to slip or sleep into the body of another. In this way we can begin to sense the spatial configuration and qualities of their soul-body, and can also ‘dream’ these soul-qualities in the form of sensory qualities – shapes and colours, sounds and tones, proprioceptive, kinaesthetic and synaesthetic sensations. Soul-sensing is a form of "dreaming awake" (Mindell), the wakeful aspect of it being the second attention – attention to the sensory and sensual dimensions of our awareness. Attention, including the second attention is a function of the ego which normally falls asleep when we sleep and dream. Maintaining the second attention is the ego-activity which allows us to dream awake. Applying the second attention, the ego attends to sensory awareness and its sensed significance – the soul qualities that find expression in it. In contrast, ordinary ego awareness — the ‘first attention’ — is attention only to the signified sense of things, their place in an already established pattern of significance. Using the first attention, we see an object as ‘a yellow kettle’. But ‘yellow’ and ‘kettle’ are not direct sense perceptions but sense conceptions. To perceive something with the first attention is not to sense it directly but to sense it as this or that. This means to sense it conceptually – as ‘a kettle’ for example. But as Heidegger recognised, there simply is no ‘kettle’ there, already "present-to-hand" in space before we pick it up or use it. Instead we only perceive the object that is there as ‘a kettle’ because of its place in a potential project or sequence of actions in time — for example the project of making a cup of coffee. Perceiving something with the first attention — ‘as’ this or that — means sensing it only as part of such an already established pattern of significance that takes the form of a project or sequence of actions in time. Thus the physician makes no attempt to use the second attention and directly sense the significance of a patient’s symptoms. Instead he perceives them only as diagnostic signs of a standard disease pathology – a perception shaped by the overall project of diagnosis, treatment and ‘cure’. The first attention is a mode of perception entirely determined by pre-established patterns of significance and sequences of action in time. Only with the second attention could the physician achieve true dia-gnosis – using soul-sensing to come to a direct and immediate knowledge (gnosis) of the soul dis-ease expressing itself through (dia-) the patient’s symptoms. The physical body is a sensory image of the soul. The soul-body, unlike the physical body, does not have localised sense organs. But our soul-body as a whole is the psychical instrument or organon with which we can use our sensory image of another to directly sense their soul– seeing and feeling its unique physiognomy and physiology. Because of this, soul-sensing is the most important medium of soul-diagnosis and healing - as well as being the basic instrument of soul-scientific research, enabling us to explores the aware inwardness or soul of all bodies, human and non-human.
Basic Principles of Soul-Science and Soul-Scientific Research
The most fundamental scientific ‘fact’ is not the objective existence of a universe of bodies in space-time but our subjective awareness of this universe.
This awareness can no more be regarded as a product of any objective phenomena than can our awareness of dreaming be regarded as a product of any phenomena we dream of.
‘Soul-science’ defines ‘soul’ as awareness. To understand the true nature of the soul however, means recognising that awareness has a non-local or field character.
By virtue of its field character, human awareness cannot be a property or product of any localised phenomena (e.g. the human body or brain) that we perceive within our own awareness field.
Fundamental reality consists of awareness fields, not matter or energy fields.
Non-local fields of awareness are the very condition of perception of any localised ‘object’ by a localised centre or ‘subject’ of consciousness.
The ‘body’ of a phenomenon is its bounded outwardness. The ‘soul’ of a phenomenon is its aware inwardness, an inwardness that has an unbounded or field character.
Awareness has its own innate sensual field-qualities of shape and substantiality, mass and density, light and gravity, warmth and coolness, colour and tone.
These soul qualities form themselves into those field-patterns or gestalts of sensory qualities that make up our perceptual world or ‘camouflage reality’ (Seth).
We can only truly understand a specific sensory phenomenon such as warmth by learning to experience it as the physical expression of a soul quality – in this case the quality of soul warmth.
We can only truly understand ‘objective’ physical phenomena such as warmth, light and gravity, space and time, mass and density etc., through the soul qualities that lie behind them – by subjectively exploring the sensed lightness and gravity, spatiality and temporality, shape and substantiality of our own awareness.
Every soul perceives reality according to its own specific field-pattern of awareness, which shapes its own perceptual world or patterned field of awareness.
Physical-scientific models of the structure and dynamics of phenomena are metaphors of the psychical structure and dynamics of the soul – they attempt to give verbal, diagrammatic or mathematical expression to underlying field-patterns and dynamics of awareness.
Evolving scientific models of the atom, cell, planet and solar system are evolving scientific metaphors of the structure and dynamics of the soul as a ‘self’ – a psychical structure with its own central nucleus, core, or stellar centre.
The phenomena investigated by physical-scientific research are ‘camouflage’ realities shaped by our own current human field-patterns of awareness. These field-patterns of awareness have evolved - they are not shared by other species and were not shared by
earlier civilisations, both of which quite literally perceive(d) the earth and cosmos in ways we no longer experience or understand.
It is the current, limited field-patterns of human awareness that find expression in both our perceptual world and in the scientific and mathematical concepts used to understand that world.
Mathematics, as we know, cannot prove itself – for it has a subjective or intuitive basis. But the more intuitively close a physical-scientific or mathematical model is to the psychical reality it represents, the more effective it will prove in accounting for and technologically manipulating the camouflage reality it describes.
Technologies developed from the physical sciences do not ‘prove’ the truth of those sciences, for these very technologies are manipulations of camouflage realities.
When a so-called ‘Mars lander’ lands on the planet Mars, what is happening is that a camouflage technical instrument is landing on a camouflage planet and probing its camouflage reality.
Direct psychic exploration of different planes of awareness will give rise to new, more accurate scientific models of the physical phenomena they find expression in, and allow the birth of new technologies.
‘Soul’ – awareness – has its own sub-atomic, atomic, molecular, cellular, inorganic, organic, planetary, stellar and cosmic dimensions.
The human soul not only has the dimensions of a cellular body – the human physical body. It also has trans-human and trans-physical dimensions – the dimensions of a planetary, stellar and cosmic body.
‘The body is an awareness’ (Castaneda). The physical body is the soul as a cellular body of sensory awareness. The soul body is the soul as a body of sensual awareness – made up not of cells but of sensual qualities of awareness as such.
The soul body has the characteristics of a warmth body or body of soul warmth, a light body or body of soul light and colour, an electromagnetic body or body of soul electricity and magnetism, and a gravitational body or body of soul gravity.
The physical body is the soul body perceived from without, as a bounded sensory object in space. The soul is unbounded inwardness of the physical body, connecting us to the aware inwardness of every other body and leading into countless inner spaces and planes of awareness.
Physical-scientific research makes use of the physical body of the scientist and extends this body through technical instruments. The principal ‘instrument’ (Greek organon) of research that is employed in soul-scientific research is not the physical body or technical instruments but the psychical organism or ‘soul body’ of the researcher.
The geophysical planet is a camouflage reality concealing countless planes of reality. Soul-science alone allows us to explore all those inner planes of awareness that form part of our planetary soul body. It will allow us to discover countless hitherto unexplored continents, civilisations, species and sciences of soul.
The Basic Principles and Practice of Soul-Sensing
We are only aware of our self as a whole to the extent that we are aware of our body as a whole.
Without feeling our own self and body as a whole, we cannot feel the whole-body – and whole self – of another person.
Without being in touch with our self and body as a whole, we cannot touch the whole-body – and whole self – of the other with our feeling awareness.
Whole-body awareness is a healing principle because all disease arises from the ‘dis-ease’ of ‘not feeling ourselves’ – not feeling our selves and body as a whole.
Disease takes the form of localised symptoms (mental, emotional or physical) because its arises from the dis-ease of not feeling our self and bodyas a whole - not feeling our soul.
The dis-ease of ‘not feeling oneself’ is a first step towards ‘feeling another self’, another part of our self, letting it become part of our self as a whole.
Healing means once again feeling our self and body as a whole – feeling our soul.
Our body as a whole is a sense organ of the soul. Whole-body awareness is therefore soul-body awareness.
Through whole-body awareness we experience our whole-body as a sense organ of our soul – as all eye, all ear, all heart, and as an all-sensitive skin of awareness.
Through whole-body awareness we can also experience the whole-body of the other as a sensory image of their soul. Soul-body sensing begins with whole-body sensing.
Soul-sensing means sensing the body of the other as a sensory image of their soul, and feeling all of its sensory qualities as the embodiment of inner soul-qualities.
Soul-qualities are those underlying qualities of awareness that make up a person’s sense of self.
The inner connection between self and body lies in the connection between the sensory qualities of a person’s body and the basic qualities of awareness that shape their sense of self.
Like moods, qualities of awareness are what colour our entire experience of ourselves, other people and the world.
What we call the ‘self’ is a combination of those particular qualities of awareness that shape a person’s entire sense of self.
What we call the ‘body’ is the field-boundary of awareness through which we distinguish qualities of awareness that we associate with ‘self’ from those we experience as ‘not-self’ or ‘other’.
Sensory awareness of another person’s body as a whole is what allows us to sense those underlying qualities of awareness - soul-qualities - that make up their current sense of self.
To the extent to which they are identified with these qualities, they experience other soul-qualities within themselves as ‘not self’ – identifying them with others.
The dis-ease of ‘not feeling oneself’, since it arises from feeling soul-qualities previously identified as ‘not self’ brings people to an ‘edge’ or ‘threshold’ of identity.
Healing means crossing this threshold of identity and expanding one’s sense of self to embrace new, and hitherto foreign or dissociated soul-qualities.
Soul-qualities are the qualities of awareness that shape both our self-experience and our experience of the world and other people.
Since soul-qualities are qualities of awareness, the key to sensing them is awareness.
Our awareness of any element of our experiencing – whether a sensation or emotion, thought or perception, dream or memory, impulse or expectation - is not that sensation or emotion, thought or perception, dream or memory, impulse or expectation.
Since our awareness of felt dis-ease or disease symptom is not that dis-ease or symptom, the key to healing is also awareness.
If we experience a sensation such as a headache, we can treat is as a ‘thing’ that we have (‘I have a headache’) and dis-identify from it - regarding it as an intrusive sensation coming from our body. Alternatively, we can identify with it (‘I always get headaches’).
If we are experiencing an emotion such as anger we can think ‘I am angry’ and thus identify ourselves with the anger. Alternatively we can dis-identify from the anger and experience it as ‘not-self’ – caused by others and disturbing our sense of self.
Through awareness of any element of our experiencing we neither identify with it, accepting it without question as part of our ‘self’, nor do we dis-identity from it, treating it as ‘not-self’.
There is a difference between thinking ‘I am angry’ and thinking ‘I am aware of a feeling of anger’. There is a difference between thinking ‘I have a headache’ and thinking ‘I am aware of a painful tension in my head’.
All experiencing has a sensory quality. Even a train of abstract thought or state of mind has a sensory quality and is a sensory experience.
On the other hand, the awareness of a sensory experience, whether we identify with it or not, is not that experience. But awareness itself also has what I call a sensual quality.
Soul-sensing is based on a fundamental distinction between sensory experiences we are aware of, and sensual qualities of awareness itself.
Bodily temperature (feeling hot or cold) is a sensory experience we are aware of. Feeling warm or cold towards someone is a sensual quality of awareness.
Behind all sensory qualities we are aware of are sensual qualities of awareness – soul-qualities.
Soul-sensing means directly experiencing the sensual qualities of awareness that find expression in our sensory experience of ourselves, other people and the world.
The key to soul-sensing lies in what I callThe Three Attentions.
The First Attentionis attention to all or anything that we are currently experiencing – different regions of our bodies, the space around us and the objects within it, the way we are lying, sitting or standing; moving, breathing or speaking; our emotions, trains or thoughts or mental images; our needs, desires and impulses etc. Applied to another person, it is attention to all the elements that make up their experience or our experience of them.
The Second Attentionis attention not just to what we are experiencing in ourselves or others but to exactly how we are experiencing it in a bodily way – its specific sensory qualities. The important principle to remember is that there is no element of our experience that does not have a specific sensory quality – even thoughts and purely mental processes are something we sense in a specific way in our heads. The same applies to emotions. Thus we may for example, sense an emotion of ‘vulnerability’ in ourselves or others. To enter the second attention means focussing our attention of how exactly we sense this ‘vulnerability’ in ourselves or others – its specific sensory qualities or signs.
‘Feelings’ are something people ‘have’ - that they ‘experience’ or seek to express in words. But ‘to feel’ is a verb, and ‘feeling’ is something we do. The second attention shifts our focus from the feelings that we or others are experiencing to how we are feeling them – the specific way we sense them in our bodies and/or the bodily signs through which we sense them in others.
The second attention allows us to use our whole-body sensing of another person’s body not only to pick up ‘signs’ of particular feelings they might be experiencing but to feel them. What that means is that we ourselves begin to feel and sense the way another person is currently feeling and sensing themselves.
The movement from the first attention to the second attentions takes us from what we feel to how we sense it – its sensory qualities.
The movement from the second attention to the third attention takes us from how we feel or sense and experience it to how is makes us feel – how it affects our overall sense of who we are.
First Attention:what we are experiencing.
Second Attention:how we experience it in a bodily and sensory way. Third Attention: the effect of our sensory bodily experiencing on who we experience ourselves to be – our bodily sense of self.
The Third Attention is not attention to any localised sensory experience of ourselves of others. Instead is attention to our own or other people’s overall sense of self – the way we are feeling ourselves as a whole, or others are feeling themselves as a whole. The way we or others feel themselves is not characterised by any localised thoughts, emotional feelings or sensations but by an overall ‘mood’ or ‘feeling tone’.
A mood no localised feeling or sensation but rather a basic tone of feeling that permeates our awareness as whole, colouring our entire experience of ourselves, other people and the world. A particular sensory experience might put us into a certain mood. Alternatively it can be seen as the localised experience of that overall mood or feeling tone.
The Third Attentionis the key to sensing soul-qualities through sensory qualities.
We can experience voice tones as having many different sensory qualities - warmth or coolness, brightness or darkness, sharpness or dullness, lightness or heaviness or roughness or smoothness, hardness or softness, flatness or depth, speed or slowness.
Similarly, we can experience our own or other people’s overall feeling tone as having different qualities. These are not sensory qualities but they are still sensual qualities.
The felt tone – not only of someone’s voice but of their thoughts and emotions, their movements and gestures, facial expressions and looks – even the way they dress – is the bridge between sensory qualities and soul-qualities.
Feeling tone is the bridge between our own or other people’s sensory experiencing and the sensual qualities of awareness that find expression in it.
We cannot sense the soul of another and its qualities unless we can sense our own soul and its qualities.
If we cannot feel our own warmth or coolness of soul we cannot sense another person’s warmth or coolness of soul. If we cannot feel our own lightness or heaviness of mood in a sensual way we cannot sense the lightness of heaviness of another person’s mood.
We cannot sense our own soul and its qualities of awareness except in a sensual way – as qualities of warmth or coolness, brightness or darkness, lightness of heaviness, density or diffuseness, sharpness or dullness etc.
All sensual soul-qualities have a spatial dimension.
Thus soul warmth or coolness goes together with a sense of closeness or distance to others. Brightness of mood goes together with a sense of expansion. Darkness with a sense of ‘introversion’ – of awareness being inwardly rather than outwardly focussed. Lightness of soul is an upward movement of awareness. Heaviness a downward movement.
All ‘e-motions’ are ultimately the expression of ‘in-motions’ – spatial motions of awareness. Hence we speak of the ‘ups’ and ‘downs’ of our emotional life, of feeling elevated or de-pressed, being dragged down or pulled up, feeling ‘withdrawn’ or ‘expansive’, ‘centred’ or ‘grounded’, ‘beside ourselves’ or ‘spaced out’.
Awareness does not only have its own innate sensual qualities. In particular, it also has its own sensed shape and substantiality. Together these give the soul its own innate bodily character.
That is why, aside from the Three Attentions, and the Third Attention in particular, it is the experience of the soul as a body in its own right - one with its own changing spatial dimensions and substantiality - that is of most importance in soul-sensing.
The soul-body is essentially an awareness body – a body shaped by the spatiality of our own awareness and made up of sensual qualities of awareness, including the sensed substantiality of our awareness – its elemental qualities of airiness, fluidity or solidity, density or diffuseness, compactness or expansion.
The physical body can be seen not just as a cellular body, but as a neuro-electrical body, a chemical body, a molecular and genetic body, a sub-atomic or quantum body, so does our soul have many different bodily dimensions or ‘bodies’.
The physical body is the soul as a sensory body - the body of our outer sensory awareness. But the soul also exists as a body of spatial awareness that includes the spaces of awareness we feel inside our physical body. Similarly, the soul exists as a body of inner soul warmth or soul light – the warmth or light of our awareness. It also exists as a body of inner colour and sound – soul sounds and soul colours.
Only through familiarisation with all these bodily dimensions and qualities of our own soul can we use them as means of sensing, resonating with and healing the soul-bodies of others.