Full Chapter Law of Thought Objections

01 The Law Of Thought In Religions And In Accidents

The objections to the doctrine that man is the maker of his destiny are that men have no choice in being created, and no choice concerning their destiny; and that there is not more than one life on earth.

Their experience would show that justice is seldom meted out; that the good often suffer misfortune, and that the wicked often prosper; that rewards and afflictions generally come to mankind without wise dispensation; that the weak and poor are oppressed, and that the strong and rich can get with impunity what they want; and that there is not an equal opportunity for all.

Another factor militating against the acceptance of the law of thought as destiny is the belief in vicarious atonement.

If individuals may be relieved of the consequences of their sins by the sacrifice of another, there is no reason for a belief in justice. The hope of eternal bliss in heaven, and the fear of eternal suffering in hell, as a reward or punishment for the acts of one short life on earth, and based upon the mere acceptance or rejection of a doctrine, dull the perception and stagger the understanding.

Predestination means that each doer is at birth arbitrarily created for good or ill: a vessel for shame or honor. This idea, when believed without question, enslaves the believers.

Those who accept an only God who, at will, dispenses blame or favor, raises or puts down, and gives life or death; those who are satisfied with the explanation that every event is the will of God or the ways of Providence, are, merely by holding such beliefs, unable to apprehend the law of thought as destiny. Some people believe in many gods, and others in a particular god, who will grant their wishes and condone their sins if propitiated by offerings and supplications.

People who believe that they have such a god, do not want a law to which they cannot appeal for their selfish ends and get a desired response.

No religion can dispense with the law of thought, as destiny: it is the basis of moral law. No religion is without moral law; it must be in every religious system;
and in some form it is.

Therefore the moral aspects of every religion are shared in some degree by all. For this reason efforts have been successfully made to show the identity of religions in fundamentals, their moral code being the bond between them.

Each religion, however, puts the administration of the moral law into the hands of that particular God whose religion it is. His power is believed to be so great that he himself is not bound by the moral law, being above it; hence the belief in the will of God and the ways of Providence; hence also, in some persons, some doubt of the management of that God, and eventually a belief in blind force and chance.

Another reason why some people may not wish to accept the law of thought as destiny is that they do not grasp it. They know of no system of the Universe; they know nothing of the nature of the gods, or of the parts which the gods play in creating, maintaining and changing the physical world; they know little about the nature of the doer and its connection with the gods.

The failure of people to grasp these points is due to the absence of a standard measure by which the nature and relations of all matter and beings in the invisible worlds and their planes, and on the visible physical plane, can be estimated.

Owing to his weakness and selfishness, man accepts force as that measure; his moral code therefore is practically that might is right. Man sees in his God a magnified man; thus he is prevented from seeing a system of thinking, without which he cannot have a key to the mysteries of the visible plane.

No religion can dispense with the law of thought as destiny. Yet theological doctrines are often incompatible with it. They make it appear in strange disguises, stories and teachings that conceal the law. Nevertheless these are forms used by Triune Selves to teach their doers as much of the law of thought as the doers can acquire. The faith which holds to "ways of Providence," the "wrath of God" and "original sin" to mention but these few, even as the skepticism which speaks of mere chance and accident, is a station through which the doer passes while it is being educated by the Light of the Intelligence.

The law of thought as destiny works in silence and is unseen.

Its course is not perceptible by the senses. Even its results on the physical plane attract no attention unless they are unusual or unexpected. Then by some persons they are called accidents, and are attributed to chance; by others, miracles or the will of God, and an explanation is sought in religions.

It is not generally understood that religion is the relation between doers and the gods they have fashioned out of nature.

The God or the gods which men worship are nature gods. This fact is apparent from the symbols by which they demand to be adored.

These nature gods, however, are subject to complete Triune Selves: they are created by the embodied doers of Triune Selves. Triune Selves furnish to the embodied portions of their doers the means of accomplishing the worship due to, and even the worship demanded by, the nature gods. The "divinity" of each human, speaking within, is the thinker of his own Triune Self. Triune Selves educate their doers, and use religions as a means of teaching. Thus the doer in a human body is allowed to consider a personal God as its creator and source of power, and as the administrator of justice according to a moral code.

In so far as the God's acts or omissions do not fall in with the moral code, the very code which is attributed to the God, the doer believes in the "inscrutable ways of Providence". Sometimes small parts of the law of thought are to be found in religions; but then they are colored to fit in with the body of the theology.

When the doer matures sufficiently to see that it is sense-bound in a body which is personalized nature, and to distinguish between the gods or God on the one hand, and, on the other, the Light it receives from its Intelligence, then by that Light will the doer understand the innate idea of justice, the real meanings of the "wrath of God" and of the doctrine of original sin.

Accidents and chance are words used by persons who do not think clearly when they attempt to account for certain happenings.

Anyone who thinks must be convinced that in a world as orderly as this there is no room for the words accident and chance. Every natural science depends upon the recurrence of certain facts in a certain order. A physical law means facts observed and the assurance of their recurrence in orderly sequence. Such physical laws govern all physical actions, from sowing to harvesting, from boiling water to sailing a vessel, from playing a fiddle to the electrical transmission of sound and images by radio.

02 An Accident Is An Exteriorization Of A Thought

An "accident" is an event which happens to one or more persons or things unexpectedly, without being foreseen and without intention. Therefore the accident stands out from the general and foreseen order of events as unusual or separate.

A so called accident is, like any other event on the physical plane, a thought in a certain part of its course.

A thought is a being created by the Conscious Light and desire; and which, when issued, has in it an aim, a potential design, and a balancing factor, which balancing factor, like the needle of a compass, points to the final balance of the thought as a whole. The thought endures until the balancing factor has brought about an adjustment through the one who issued the thought.

The balancing factor causes exteriorizations as long as the thought endures. Whenever the thought, moving in its courses, approaches the physical plane, it causes the one who issued it to be in place for an exteriorization of that thought.

An exteriorization can happen only when there is a juncture of time, condition and place. The laws which control the exteriorization do not always fit in with the intention and expectation of the persons concerned; and the exteriorization is then called an accident.

An accident is a perceived physical part of a thought which is proceeding on its otherwise invisible course. The exteriorization makes visible that part of the thought which touches the physical plane and is not yet balanced. The demonstration is made on or through the person who is concerned in the accident.

Accidents such as a personal injury, or a barn being struck by lightning, or an occurrence which prevents one from embarking on a ship that is to be wrecked, come only to those whose thoughts are thereby partially exteriorized to them. An accident presents to the one to whom it happens something of his past, either distant or recent.

The accident is a part of one of his own thoughts that he has not balanced, and which will endure and, from time to time, meet him face to face as a physical event, until he has paid or received payment through the direct exteriorization of the design, learns his lesson from that child of his mind and desire, and has satisfied his conscience.

Often accidents come to injure him, often to help him, and sometimes as protections.
The reasons why events happen to him in the form of accidents, in an exceptional, unforeseen manner, are that a man would not do certain things to himself, like breaking an arm, or that circumstances do not call for a commission of a crime against him, that is, an intentional injury; or finally that the happening accidentally is the easiest and most direct way to bring about the juncture of time, condition and place for the exteriorization.

Further, there is in the happening of an accident a special call for attention. An accident rather than an ordinary event, produces this, because the accident is unlooked for, startling.

An accident is brought about in the ordinary course of the law of thought as destiny. Every man has a vast number of thoughts cycling in his mental atmosphere toward and away from exteriorization on the physical plane. The thoughts live on with a tendency to exteriorize in the events which the balancing factor in each of them requires and projects.

The thoughts begin and continue their cycles from the time a person issues them.

Whenever they approach the physical plane, they seek to exteriorize; but they are often held back by the exteriorizations of his present design. When there is an opportunity, be it ever so slight, the whole nature of the man seizes upon it and uses it to precipitate an event which will bring about one of these exteriorizations. Every thought, once it is issued, endures and appears cyclically, exteriorized as a physical event.

For that purpose, the one who issued the thought calls mentally or psychically on other persons concerned with the thought, through their atmospheres. If a cycle of one of those persons' thoughts coincides with a cycle of one of his own, this will produce, unintentionally to the first one, the event which is called an accident.

Another manner in which accidents are brought about is by elementals, nature units. They follow and are bound by a man's thought, and rush with it into his body as an impulse, so that he unexpectedly performs an act which results in an accident to him; he may, for instance, cut himself; or may fall in front of a fast moving car.

Another way in which elementals may act to precipitate a thought, is by producing an occurrence without human intervention, as where fire burns a man, or a cinder gets into his eye, or melting ice drops on him from a roof, or he finds articles of value. In every instance his own thought, seeking exteriorization, is the means of precipitating upon him the event which he calls an accident.

03 Purpose Of An Accident

The purpose of an accident is to call one's attention to the thought of which it is one of the exteriorizations. One to whom an accident happens can always, by searching, find out something about that. Though the event may not reveal the whole past to him, it may reveal that portion of the past which it is necessary for him to know. If he tries to understand, he will learn, and he will learn more, if he is willing to pay. He must pay anyway. What he learns will bring him nearer to the adjustment.

Suppose two men are traveling in a mountainous country. By placing his foot on an insecure stone, one of them slips and falls info a ravine. His companion goes to the rescue, finds the mangled body below, among rocks; and close at hand he discovers, cropping out from the side of the ravine, a vein of gold. The death of the one impoverishes his family and causes failure to some with whom he was in business.

Because of that fall, the other discovers an ore deposit which becomes a source of wealth. Such an occurrence is said to be an accident, bringing death to one, sorrow and poverty to some, failure to others, and "good luck" to the comrade whose wealth is gained by chance.

04 Explanation Of An Accident

There is no accident or chance connected with such occurrences. Each of the events is in accordance with the working out of the law as destiny, and is an exteriorization of some thought, issued by the person affected, though beyond the limits of perception.

The one who was killed was a man whose allotted time had run its course, though his death could have occurred a little sooner or might have been postponed for a short time. The manner of his death had been predetermined to be sudden. Further, it was necessary, on account of his family and his business connections, that his relations to them be severed abruptly. Therefore he suffered sudden death.

Whether the poverty awakens self-reliance in those who have been dependent on the deceased and brings out traits which could not be seen while they were dependent on another, or whether they become disheartened, give up to despair or become paupers, rests largely upon the past of those concerned. Whether the one who discovers the gold improves the opportunity of wealth to be honest, to better the conditions of himself and others, to relieve suffering, or to support educational work; or whether, on the other hand, he does none of these, but uses his wealth and the power which it gives him for the oppression of others; or whether he becomes morally corrupt and urges others to lives of dissipation, is all according to the law of thought, and has been largely determined by previous thoughts of those concerned.

If the deceased had been more careful in the selection of his path, he might not have fallen, though his death, as it was required by the law, would merely have been postponed a short time.

If his companion had not descended the perilous path in the hope of rendering assistance, he would not have found the means by which he acquired his wealth. Yet, even if fear should have kept him from going to the aid of his comrade, he would only have deferred his prosperity, because wealth was to be his as the result of his past thoughts and works. By not letting pass an opportunity which duty presented, he hastened his prosperity.

It is injurious to speak of accident and chance as events happening without cause and irrespective of law. Such unthinking use of the words fosters in people the belief that they may act or fail to act, and not be held accountable. They come to believe that things may happen to them without cause. So they may dull their moral conceptions.

They limit their views and reasoning to things on the physical plane; they trust to chance, and are liable to become irresponsible. Events which affect a few or many, or a race or a continent, or the whole world, arrive to those whom they benefit or afflict according to the working of the law of thought as destiny. To each individual are exteriorized some of his past thoughts. The thoughts press for an opening for exteriorization.

If there are many people whose thoughts tend towards a similar event, they are gathered even from the ends of the earth to bring about the so-called accidents. To everyone comes the advantage or loss that exteriorizes some of his past thoughts.

05 Accidents In History

Accidents which happen to a community, like a conflagration, cyclone, inundation or pestilence, are likewise the exteriorizations of thoughts of those affected.

Under this head fall also the destruction of hamlets and cities, and the devastation of countries, like the ruthless razing of Carthage, the sacking of Rome, the plundering of the Spanish settlements by the buccaneers, or the conquest of Peru. In these cases the "just" suffer with the "unjust". The "unjust" are the evil ones in the present; the "just" are the unrighteous of the past. Such destinies have been made by the action and inaction, the participation and indifference, of the inhabitants in times such as those of the persecution of the Huguenots, or of the Netherlands by Alva, or of the Quakers by the Puritans in New England. They will be brought together in the course of time, and their thoughts will lead them to the place and time of the exteriorization of those past thoughts. That place may be the same locality; or the people may be brought together in another, and there live in prosperity or in trouble, and share in the accidents of the final disaster.

The reckoning may be held up for a long time; but it is sure to come. The United States of America was set apart by Intelligences to try out self-government by the multitude, and so they have been led to success in their various wars, their political institutions and their economic undertakings, notwithstanding the actions of the people.

In peace and in war, their escape from the natural consequences of their selfishness and indifference is striking. But this protection and universal success, which school histories and orators seem to take as a matter of course, may not last.

There must be an accounting for all that these people did tolerate and do in violation of their great responsibility. The New England bigots, the Massachusetts slave traders, the Southern slave drivers, the oppressors of the Indians, the political and other corruptionists will at some time meet and suffer at the reckoning which is sure to come.

In every life there are numerous events which are generally regarded as accidents.

Such events are, to mention a few: birth at a particular time into a certain country, race, family and religion; birth into favorable or unfavorable conditions; birth into a sound or a diseased body; birth with certain psychic tendencies and mental endowments. Peoples' lives are largely made up of events which they cannot choose, and which seem to be determined by accident. Among these are opportunities offered to enter a trade, a business or a vocation; chance acquaintances who cause, prevent or end associations in work or commerce; and conditions which lead to or hinder marriage and friendship.

People, if they do not look upon events as happenings by chance, explain them as the will of God and seek consolation in their religion.

06 Religions

Religions, which turn around personal gods, seem incompatible with the law of thought as destiny. Some of their doctrines are particularly designed to settle inquiries into the mysteries of the law by statements which must be accepted by faith and without contradiction.

A religion is the relation between man and a God or gods, which he has helped to fashion or maintain, largely for the purpose of getting comfort and protection.

The religion into which a man is born, or which he accepts during life, indicates the stage of his development.

The commands of the god whom he worships, the form of the worship, the punishments threatened, and the rewards promised, show the particular element of nature to which his doer is attuned.

Nature is the nature-matter in those parts of the spheres of fire, air, and water which reach into the sphere of earth; a part of which earth sphere is the human
physical world in which is the visible universe, including the moon, sun, planets and stars, (Fig. I-E). A part of the human world is personalized in the organs, systems and senses in the human body. All these are made up of matter belonging to the four elements. Each of the senses is a nature unit, doing service in a human body. The four senses of seeing, hearing, tasting and smelling are the connections which relate the doer in the human as a distinct entity, to nature as a whole through its four elements.

There is a constant pull, on the one hand, by each of the four elements of nature on its particular sense in the human body, and, on the other hand, by nature on the doer through the connection of the four senses with the doer-in-the-body. The senses are the emissaries of nature: the messengers, agents, priests, through which nature speaks to the doer.

The pull is like a call from nature to man; it is experienced as a feeling, an emotion, a sentiment, a longing. The human is overwhelmed by uncertainty and the fear of powers against which he is helpless. He responds to that call, and to his wish for comfort and protection, by worship. That worship must take some form. The form is the religion of the particular human.

07 Gods

The human worships nature in terms of personality. The reason for this is that the human identifies himself with his body, and so does not think of nature, power, love,or intelligence, except as proceeding from a personality. Man cannot conceive of anything without identity or form; therefore, when he wants to worship nature he magnified men and women. His religion is the tie between him and his gods.

These nature gods cannot continue to exist without worship, for they need and depend on human thought for nourishment. That is why they are continually crying for and commanding worship. There are ceremonies and symbols with which they demand to be adored; and certain places, temples and buildings for their worship. The symbols appear in ornaments on, or in the very form of, vestments, temples, and structures; or in dances or rites performed in these by worshippers.

The symbols represent chiefly procreation, food and punishment. Among such religious symbols are, for the male deities, the sun and the rays of the sun; fire and that which carries fire—as a torch or a candle; and for the goddesses, the earth, the moon and water. Then there are directly the generative parts of the human body, and the symbols which indicate them; as, for the male, the stem of a palm-tree, conifers, a shaft, a pillar, a staff, an obelisk, an arrow, a lance, a sword, an erect serpent, a bull, a goat and other animals. The female is represented by a woman holding a child; and by a vessel, an arch, a grove, a door, a lozenge, a shell, a boat, a rose, a pomegranate, a cow, a cat, and similar fertile animals. The parts of man are made to appear in the conventional forms of the male triad, trefoil and bishop's crook; and the female symbols are such things as the vesica pisces, a bowl, a goblet or an urn. These symbols are used alone or jointly.

The conventional forms appear in many combinations, generally in cross or star forms, indicating junction. Nature and the nature gods have no feeling and no desire in themselves; but they feel and desire with human feelings and desires. They get these through human bodies. That is not to say that these gods are subservient to man, or that they powerless. They are beings of splendor and of vast power: the force of nature is behind them. They can and they do punish and reward. Their worshippers they reward with the objects of the worship. They are as faithful to man as he is to them. They reward a man or a people as far as they can. There is a limit to their powers; but they can bestow strength and beauty of body, and health, possessions, worldly power, success in undertakings, long life, and posterity. The gods do this as long as a man or a people are faithful in worship and obedient to their commands. However, the power of these gods is limited in a twofold way: by the worship of the people, and by the boundaries set by the law of thought.

None of these gods has intelligence of his own; a god is not an Intelligence and has no Light of an Intelligence, except what he gets in the thoughts of human worship. All the intelligence a god has he gets through doers in human bodies.

Such a nature god is subject to the Intelligences which rule the earth sphere. Yet each nature god desires to be considered by his human servitors as the Supreme Intelligence of the Universe. It is from the doer that the god gets the idea of being worshipped as the Supreme Intelligence. The god desires such worship because, if the doer feels so about him, it will be faithful to him. The god is what the human beings make him. They actually endow him with all their ambitions and desires, their brutality and revenge, their mercy, kindness and love. Nature gods crave Light of an Intelligence. It is impossible for them to receive it except as they get control of doers in human bodies.

08 Gods And Their Claims

When the doer responds to the claims of the god, Light of the Intelligence goes out in the doer's thought which follows the pull of nature.

Light of its Intelligence furnishes the doer with the means of accomplishing the doer's worship. But the doer is not aware of this.

The great effort of nature gods is to obtain the subjugation and service of human thinking.

Therefore it is represented by the priests of a religion that the thinking is inferior to belief. The believer is given to believe that feeling is superior to thinking, and that, in religion, thinking should follow the promptings of feeling.

The priests may say that thinking leads the soul away from the god. They say that if the soul gives up its devotion to the god it will be led away from him and be lost to God as a soul. This is quite true.

When the doer follows the Light of the Intelligence, it is led away from nature and from the gods it has fashioned out of nature. The nearer an embodied doer is to nature, the more quickly will that doer respond to the pull of nature by religious worship; and it is proper that such a doer should worship in this way while it is sense-bound.

As a doer responds more to the Light of its Intelligence, it begins to question. The questions are about power, right and wrong, God and man, the visible and invisible, the real and unreal. These a nature god answers through the senses; his messages are interpreted in terms of feeling, and they affect the heart.

By contrast, the Triune Self answers with the Light, showing to the doer the solution by the Light. At the proper time, the doer must choose between the
worship of nature and that of the Triune Self and Light.
Every doer knows when that time has come.

As the doer advances in development, it recedes from belief until it may reach through agnosticism and denial to disbelief in any god. Disbelief usually comes
through progress in the natural sciences and through thinking, which disprove some of the assertions of theology, discredit some of the sources of revelation, question the motives of the revealers and of the priesthood, and lead to disbelief in everything that cannot be verified by physical measurements and the reactions of science.

Disbelief also comes when thinking is developed in the doer to the extent that it realizes the injustice of a god who disobeys the moral code which he proclaims for his children, and who demands that the "will of God", the "wrath of God", and the "ways of Providence" be accepted as an excuse or explanation of his iniquities.

Disbelief, however, is wrong. It is worse for one to break away from religion, deny the existence of a god and assert that death ends all, than to share the naive
belief in the "ways of Providence" and the "will of God". The gods do exist; and they can furnish to the body food and things that make physical life pleasant.

They are entitled to gratitude for what they give: but not to worship as the Supreme Intelligence.

The manner in which humans are taught the law of thought is the way in which they want to think or learn. That way is to let the doer, so long as it remains
sense-bound, consider a personal God as its creator, a God of mercy and love, the source of power, and the administrator of justice according to a moral code.

Complete Triune Selves, The Government of the world, provide the code of morals by influencing the human beings who develop a religion. This code is suited to the requirements of the people who look to their God as their creator, preserver, destroyer and lawgiver.

Without religions, the doers in human beings would have nothing to hold them in check. Each feels the presence of his Triune Self, but in their sensuous stages people do not sense its qualities and power, and in their ignorance they seek in nature for their God.

09 The Need Of Religions The Moral Code

The threatenings of a god cause fear. The human fears that he is not immortal. He fears the wrath of his God. He senses that he does wrong, and that he cannot help but do wrong when temptation beckons. These conditions of the human are permitted by the Triune Selves to impress a moral code upon him. The gods are quite willing to pose as the lawgivers and dictators.

Human priests are ready to take advantage of the ignorance and the fear of the human beings. So the moral code given by the Triune Selves is used at the same time by nature gods and their priests to maintain themselves and to keep the doers in human beings in dependence. The teaching of the "wrath of God" and the doctrine of "original sin", are illustrative of this. Yet these doctrines have a meaning.

10 The Wrath Of God The Destiny Of Humanity

The thoughts of one life which have not been adjusted are carried over by the doer to the next life, and to the next; and from one civilization to another, until they are adjusted. Families, tribes, cities, nations, civilizations and the whole of humanity have their destiny.

The presence of the destiny of humanity is one of the sources from which comes the feeling of assurance that justice rules the world.

The other source is the idea of justice.

This idea is inherent in the doer of every human; and because of it, man fears the "wrath of God" and asks for "mercy".

The wrath of God is the accumulation of wrong actions which, like Nemesis, pursues ready to overtake, as soon as the conditions are ripe. This feeling of the
destiny of humanity is shared by all its members; it causes mankind to try to propitiate some unseen being, and is made one of the foundations of religion.

The mercy which man seeks is likewise a source of religion; he seeks it that he may have his just deserts removed. Removal is impossible, but the pressure of one's
thoughts towards exteriorization may be held back for a time until the suppliant for mercy is able to meet the exteriorizations of his thoughts.

Mercy is asked by those who feel themselves too weak, or who are too fearful or too selfish to let the law be fulfilled.

11 The Innate Faith In Justice

Besides the fear of the "wrath" or "vengeance" of God, and in addition to the desire for "mercy", there is in man a faith that somewhere in the world, notwithstanding all the seeming injustice, there is, though unseen and not understood, adjustment and justice.

This inherent faith in justice is self-existent in the doer of man.

It blossomed when the aia was raised to be a Triune Self. But to evoke this faith it requires some crisis in which man is thrown upon himself by the seeming injustice of others. The faith in justice is part of the intuition of immortality, which persists in the heart of man despite his agnosticism and materialism, and adverse conditions which harden him.

The intuition of immortality is the underlying knowledge that the doer comes into being in the Eternal, not in time; that it has fallen into time; that man is able to live and will live through the seeming injustice that is imposed upon him; and that he will live to right the wrongs which he has done.

The idea of justice, innate in the heart of man, is the one thing which saves him from cringing for the favor of a wrathful god.

The idea of justice causes a man to look fearlessly into another's eye, even though he may be conscious that he must suffer for a wrong he has done. The fear of the wrath and vengeance of God, the desire for mercy, faith in the eternal justice of things, these are evidences of the doer's recognition of the destiny of humanity.

12 The Story Of Original Sin

The story of original sin is not without basis; it is a fable which conceals some true traditions.

One of these has to do with the procreation of the bodies of human beings. Many events are covered by this mythology. The doers who were affected by
the events feel a truth under the story of original sin. The details of the story are in some ways related to the original events, but are twisted, inaccurate and childish.

Nevertheless the story has power because doers are conscious of truths which are concealed in it.

The naive story covers a history of disquieting results. The use of the procreative power was the "original sin".

The result following the procreative act was to give to the human race the tendency to unlawful procreation; and this tendency was one of the means of bringing on ignorance and death in the world.

The penalty of the original sin of the doers is that they are now dominated by that which they originally refused to govern. When they could govern they would not; now that they would govern, they cannot.

One proof of that ancient sin is present with every human in the sorrow that follows an act of mad desire which, even against his reason, he is driven to commit.

Another evidence is the existence on earth of what today is spoken of as the lower human races. This and other events which underlie the legend of original sin have consequences which reach the present day. They all come from times when doers knew right from wrong and were therefore responsible. They could not stand still, but had to go on or back, one way or the other.

They had to decide; and they gave in to the temptation of pleasure. They now give way to sensation and assent to their desires.

They look into darkness rather than into the Light. Their destiny has followed them through the ages; it has led them deeper into wrong until now the degree of doers in human bodies is that of sense-bound doers; their feelings and desires are ruled and enfeebled by sensations, and the Light of the Intelligence is obscured in them. They are dimly conscious of events for which they were responsible. This is one of the reasons why the doctrine of original sin has found a response in the hearts of so many.

But the origin of the story of original sin was when the doer in its perfect body was in the Realm of Permanence. There, in the trial test for bringing its feeling-and-desire into balanced union, it failed.

Therefore it came into this world of birth and death, and it periodically re-exists in a man body or in a woman body.

13 The Moral Code In Religions

The unit which is now the Triune Self of the doer-in-the-body was once a primordial unit in nature, and later progressed through all stages in a perfect body in
the Realm of Permanence before its doer "fell" and came into a human body in this human world of change; that is, it functioned in all parts and systems of the perfect nature university machine, the perfect body.

Thus it functioned successively as the organ unit of each of the organs in each of the four systems of that perfect body; then it became the manager of each system in succession, and at the same time functioned as, and was one of, the four senses; eventually the unit became the breath-form; and as breath-form it managed the four systems and the body as a whole. The breath-form unit became the aia. Finally, because of the guidance and the Light of its Intelligence,
the aia in turn became a Triune Self—the Triune Self of the Intelligence which had previously been a Triune Self, (Fig. II-G,H).

The Triune Self is not nature, but it progressed through and advanced beyond nature. The Triune Self is not an Intelligence; but it is always within the sphere of its Intelligence, and the Light of its Intelligence is in it.

The four senses are the roots of nature in or around the doer now in the human body. Nature draws nourishment from the doer-in-the-body and the doer gets experience from nature. This exchange is made possible by the Light of the Intelligence which is with the Triune Self, not with nature.

The voice or pull of nature is experienced as a feeling, a longing. The doer responds by worship and belief and fashions for itself gods out of nature.

The reason that nature gods desire worship from the doer in a human is that this is the only way by which they can receive the Light of an Intelligence.

Religions exist because there is this tie or pull of nature on the doer; and Triune Selves use this relation for the development and education of their doers.

Religions are allowed by Triune Selves for the purpose of letting their doers learn the law of thought as destiny, though the teaching is not under that name. Simple teachings only can be received by childish doers. Therefore the doers have been allowed to believe that their God is the administrator of justice according to a moral code, and that he speaks to them through their conscience. The code of morals is furnished by Triune Selves; and, by means of
that code, responsibility of the doers is developed.

The doer, because it is tied to nature, readily credits to its nature god more than is due. The nature gods, dependent as they are upon worship for their nourishment and existence, wish to figure as the supreme lords of justice. Priests also take advantage of the needs and sentiments of the doers. So the moral code given by Triune Selves is,for ecclesiastical purposes, supplemented by theological doctrines and ceremonial homage; and is used by the gods and their priests to keep doers in subjection.

As the doer advances it begins to inquire. The arbitrary and quite human injustice shown in the management of worldly affairs may bring about disbelief, agnosticism and atheism; but only for a time. During such a period of transition, the rulers of the world seem to be blind chance and fortune; and the explanation of everything that is unusual, unrelated, and unexpected is that it happened as an accident.

So doers pass through the various stages of belief: they believe that man is born without having made his own destiny; that he has but one life on earth, in which he sees justice unequally meted out; that man is born in sin; that he may be saved from the consequences of his faults by vicarious atonement since he has no moral responsibility; that all depends upon the arbitrary will of God; that everything is the result of chance and accident.

These doctrines are contrary to reason. In time men will see that these credulously accepted beliefs are not valid objections to the law of thought, when they understand the whole plan of the development of the doer with all its unity, simplicity, analogies and interrelations.

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