e degrees of bodily existence, or to the three
"vehicles," the terrestrial, the aerial, and the ethereal. The latter
is the augoeides--the luciform vehicle of the purified soul whose
irrational part has been brought under complete subjection to the
rational. The aerial is that in which the great majority of mankind
find themselves at the dissolution of the terrestrial body, and in which
the incomplete process of purification has to be undergone during long
ages of preparation for the soul's return to its primitive, ethereal
state. For it must be remembered that the preexistence of souls is a
distinguishing tenet of this philosophy as of the Kabala. The soul has
"sunk into matter." From its highest original state the revolt of its
irrational nature has awakened and developed successively its "vital
congruities" with the regions below, passing, by means of its "Plastic,"
first into the aerial and afterwards into the terrestrial condition.
Each of these regions teems also with an appropriate population which
never passes, like the human soul, from one to the other--"gods,"
"demons," and animals.* As to duration, "the shortest of all is that of
the terrestrial vehicle. In the aerial, the soul may inhabit, as they
define, many ages, and in the ethereal, for ever."

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* The allusion here is to those beings of the several kingdoms of the
elements which we Theosophists, following after the Kabalists, have
called the "Elementals." They never become men.
--Ed. Theos.
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Speaking of the second body, Henry More says "the soul's astral vehicle
is of that tenuity that itself can as easily pass the smallest pores of
the body as the light does glass, or the lightning the scabbard of a
sword without tearing or scorching of it." And again, "I shall make
bold to assert that the soul may live in an aerial vehicle as well as in
the ethereal, and that there are very few that arrive to that high
happiness as to acquire a celestial vehicle immediately upon their
quitting the terrestrial one; that heavenly chariot necessarily
carrying us in triumph to the greatest happiness the soul of man is
capable of, which would arrive to all men indifferently, good or bad, if
the parting with this earthly body would suddenly mount us into the
heavenly. When by a just Nemesis the souls of men that are not
heroically virtuous will find themselves restrained within the compass
of this caliginous air, as both Reason itself suggests