04. The Personality

A personality is the persona, mask, through which the actor, the doer, speaks. It is therefore more than the body. To be a personality the human body must be made awake by the presence of the doer in it. In the ever-changing drama of life the doer takes on and wears a personality, and through it acts and speaks as it plays its part.

As a personality the doer thinks of itself as the personality; that is, the masquerader thinks of itself as the part that it plays, and is forgetful of itself as the conscious immortal self in the mask.

It is necessary to understand about re-existence and destiny, else it is impossible to account for the differences in human nature and character.

To assert that the inequalities of birth and station, of wealth and poverty, health and sickness, result from accident or chance is an affront to law and justice.

Moreover, to attribute intelligence, genius, inventiveness, gifts, faculties, powers, virtue; or, ignorance, ineptitude, weakness, sloth, vice, and the greatness or smallness of character in these, as coming from physical heredity, is opposed to sound sense and reason.

Heredity has to do with the body; but character is made by one's thinking.

Law and justice do rule this world of birth and death, else it could not continue in its courses; and law and justice prevail in human affairs.

But effect does not always immediately follow cause. Sowing is not immediately followed by harvesting.

Likewise, the results of an act or of a thought may not appear until after a long intervening period.

We cannot see what happens between the thought and an act and their results, any more than we can see what is happening in the ground between seeding time and harvest;

But each self in a human body makes its own law as destiny by what it thinks and what it does, though it may not be aware when it is prescribing the law;

and it does not know just when the prescription will be filled, as destiny, in the present or in a future life on earth.

A day and a lifetime are essentially the same; they are recurring periods of a continuous existence in which the doer works out its destiny and balances its human account with life.

Night and death, too, are very much alike:

when you slip away to let your body rest and sleep, you go through an experience very similar to that which you go through when you leave the body at death. Your nightly dreams, moreover, are to be compared with the after-death states through which you regularly pass: both are phases of subjective activity of the doer; in both you live over your waking thoughts and actions, your senses still functioning in nature, but in the interior states of nature.

And the nightly period of deep sleep, when the senses no longer function, the state of forgetfulness in which there is no memory of anything, corresponds to the blank period in which you wait on the threshold of the physical world until the moment you re-connect with your senses in a new body of flesh:

the infant body or child body that has been fashioned for you.

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