Full Chapter Noetic Destiny

01 Knowledge of the conscious self in the body

The noetic destiny of the majority of human beings is the condition of the noetic atmosphere of the human, (Fig. V-B).

That condition includes the amount of knowledge of the conscious self in the body available to the human, the much or little of the Light of the Intelligence present, the quality of that Light as attachable to objects of nature and the consequences of all this to the human.

Human beings think of destiny as physical only, yet their noetic destiny dominates the other three kinds.

Noetic destiny may not seem as obvious as mental destiny.

  • It manifests through physical destiny chiefly as the generative power and the use to which it is put;
  • through psychic destiny as the ability or inability to control one's passions and desires;
  • and through mental destiny as the power or lack of power to do real thinking.

It can be seen in physical things because human beings let the Light of the Intelligence go into nature through the action of the four senses and through the generative power;

  • and the physical results are the only indications that they are able to notice.
  • Noetic destiny in the present stage of human beings appears chiefly as their troubles, their afflictions, their diseases, though the immediate cause of all these is the psychic part of the Triune Self, the doer, and the thoughts which it generates.
  • Noetic destiny is a background in the noetic atmosphere rather than an active force.

When there are enough people who think along these lines, their thoughts will be exteriorized in words according to the genius of the language, and a vocabulary will be made. In the meantime, terms are here used which can be taken in a sense approximating the unknown things named, such as the Triune Self, its noetic atmosphere, the knower as the noetic part of the Triune Self, the noetic breath, the noetic world and the Light of the Intelligence.

02. The Noetic World

Knowledge, which is the permanent result as accomplishment in the noetic atmosphere coming from the thinking of the human, is stored in the noetic atmosphere of the human.

It depends upon thinking and cannot come without it. Thinking that brings knowledge into the noetic atmosphere and strengthens the powers of that atmosphere is such thinking as that on the origin, nature and destiny of feeling-anddesire as the doer, and on its relation to the Triune Self and to other doers.

But thinking selfishness, greed, lust, meanness, hypocrisy, lying, dishonesty and ingratitude, creates thoughts which lead away from the knowledge stored. Be the doer's knowledge much or little, it is acquired only through thinking with the mind that it uses and so must be reached through the mental atmosphere. It cannot be gotten through actions, feelings, emotions, ecstasy or trances.

Knowledge of the conscious self in the body can come only as the result of active thinking.

  • This knowledge is of the intelligent-side of the Universe and is stored in the noetic world.
  • This world is in but is not of the light world, which belongs to the nature-side.
  • In the light world the beings are all, from the highest to the lowest, devoid of intelligence, except for what they get from human doers.

On the intelligent-side there are no worlds in the sense of the worlds of nature-matter. On the intelligent-side are Triune Selves. The term noetic world is figurative like scientific or literary world.

The noetic world is a world of knowledge and is a name for the common part of the noetic atmospheres of the knowers of the Triune Selves in the earth sphere.

  • The human beings of these Triune Selves are different from each other.
  • But there is a part of the noetic atmosphere of each Triune Self that it has in common with all other Triune Selves.

There is a one-ness among Triune Selves.

  • That common part is here called the noetic world or world of knowledge.
  • It has an identity and unity in the Great Triune Self of the world.
  • The Great Triune Self of the world is the Triune Self of the Supreme Intelligence and has to it a relation similar to that which exists between a Triune Self and its Intelligence.

The noetic world is the storehouse of the knowledge of all Triune Selves in the earth sphere and this knowledge is available to every Triune Self.

  • In the noetic world is the knowledge of everything concerned with the earth sphere, the earth crusts that have been and the present earth crust;
  • with their matter, the forces that act through them; with the units of the elements in the earth sphere and the laws by which they work.
  • It also contains knowledge of gods, elemental beings and races, past and present, of the continents and races of the physical earth, its fauna,flora and structure, past and present;
  • of the make-up of the exterior and interior sides of the earth crust;
  • of how the stars and other bodies beyond the physical earth are produced, continued and changed;
  • of the nature of sun and moon and their functions and of times and their measurements. All this is knowledge of nature-matter.

Moreover the knowledge of the origins and nature of all Triune Selves, the manner of their progress and their final destiny and the relation that the Light of the Intelligences has to their Triune Selves and to the earth sphere, is contained in the noetic world.

There is no noetic destiny in the noetic world. In that world, therefore, is the treasure of knowledge of all that is or touches the matter, forces and beings in the four worlds of the earth sphere.

03. Self-knowledge of the knower of the Triune Self

The knowledge which a human acquires is available to him only during that life, except for a small portion, the essence of that knowledge, which is assimilated and stored up by the doer-in-the-body.

  • The knowledge which the doer thus acquires through its many human beings, often assists the present human being.
  • In a crisis and even in ordinary affairs of trade and work, a human then finds that hidden knowledge of his doer coming to his help.
  • On moral questions this hidden knowledge reveals itself through rightness and speaks as conscience.
  • This knowledge makes a human responsible. It is his noetic destiny and makes physical destiny.

Self-knowledge of the knower of the Triune Self is always certain, be it much or little, and it leaves no doubt.

  • It leaves no room for thinking, because it is the summation in which thinking has found its completion.
  • Self-knowledge of the knower may come to the doer also as intuition.

Intuition is a definite and certain knowledge concerning a subject that has a relation to the doer.

  • Intuition comes through the thinker and gives to the human information and an understanding of a superior kind.
  • The understanding is a live understanding and because it comes from Self-knowledge of the knower is not subject to argument.
  • Intuition is not a feeling, not an instinct, not a prejudice or a preference.
  • It is impartial, it does not come to everybody, and those to whom it comes do not usually mention it.
  • Intuition is tuition by one's Self from within.

Knowledge of the conscious self in the body comes to some unexpectedly, not as definite intuition and not as conscience, but as confidence and as a general aid inaccomplishing a plan.

  • This is noetic destiny of the human.
  • According to the purpose for which one uses this assistance he closes or opens himself as a channel for further contact with Self-knowledge of the knower.
  • If he will not have anyone but himself benefit by the contact with that aid he closes himself as a channel and shuts off the aid.
  • If he is willing to share the advantages he keeps himself open and may even make better contact.

The more he is willing to share without restrictions, the more he receives of this knowledge, from which most people shut themselves off because of their selfish desire.

As it becomes more evident to him that there is an inner source he will be led by it to think about it, and so he opens the way to the source, which is by exercise and discipline of his thinking, until this becomes a thinking without attachment, which does not create thoughts.

Thus a doer may eventually have in its waking state access to the noetic world.

04 conscious self knowledge is available to the human

An aspect of noetic destiny is the amount of Light of the Intelligence present in the noetic atmosphere and available to the human.

  • An Intelligence lends to its Triune Self a certain amount of Light, so that the doer may use it to educate itself and to go through the experiences necessary to acquire knowledge of the conscious self in the body.
  • At times the Intelligence loans more Light, at times it withdraws Light, according to the use which the human makes of the Light loaned to him.
  • As the human acquires knowledge of the conscious self in the body he receives more Light.

The noetic atmosphere shows by a record how much Light has been received, how much has gone out into nature, how much the Intelligence has withdrawn, how much remains in the atmosphere, what has been done with the Light that went into nature and where in nature that Light is.

The record in the noetic atmosphere of the human is noetic destiny.

  • The condition of the noetic atmosphere is the record.
  • It shows itself in the mental atmosphere, in the psychic atmosphere and in the physical body.

Another aspect of noetic destiny is the quality of the Light in the noetic atmosphere. The Light when in the noetic atmosphere is not attached to objects of nature but is attachable or non-attachable.

  • The attachable Light will go out into nature.
  • The Light which is unattachable is Light that has gone out many times and has at last been made unattachable so that it can never again be bound to desire and sent into nature.
  • It is Light that has been freed by the action of desire with rightness and reason, freed from desire by desire.
  • The atmosphere shows to what uses the Light has been put in the doer itself and in nature and how it has been made unattachable.

There is in the noetic atmosphere of the average human little Light that has been made unattachable. This shows itself in the actions of men, who go through the same experiences over and over again, without learning anything, without changing their positions as body doers, without the desire to free themselves from nature, without the desire to look into the Light.

Noetic destiny is recondite. It is not visible as is physical destiny, nor manifest as is mental destiny, but there are physical facts which are immediately and above all others connected with noetic destiny and are therefore indications of it.

05 The Test & Trial of the Sexes

The scarcity of Light in the noetic atmospheres of human beings is because of happenings, long years ago, when the doers now in human bodies were in perfect bodies and were conscious as doer parts of Triune Selves, in the Realm of Permanence.

  • For each Triune Self to be qualified to be one of The Government, and to govern the world of time and the destinies of the nations of human beings, it was necessary for its doer part to take and pass through the trial test of the sexes for balanced union of feeling-and-desire.
  • The test was that the doer should temporarily divide its sexless body into a male body and a female body;
  • that the desire of the doer be in the male body and the feeling be in the female body;
  • that the feeling-and-desire minds should think in unison, and be uninfluenced by the body-mind, which could function only as or for the body senses and would try to make the desire and feeling of the doer see itself as in two bodies instead of as the active and passive aspects of the doer.
  • As a doer passed the test, the temporary male and female bodies merged and were again the perfect body, but were now permanently balanced in one permanently sexless body;
  • and the desire-and-feeling were inseparably welded in balanced union, by the body-mind being subject to the desire-and-feeling minds thinking in union.

Each of the doers now in human bodies failed to pass that test.

  • Their body-minds influenced the desire-and-feeling minds to think of themselves as bodies until these consorted.
  • Then the Conscious Light was withdrawn by their thinkers and knowers and they were in the darkness of the body senses, and were afraid.
  • They left the Realm of Permanence; they could not see it;
  • they found themselves in the human world of time, among male and female bodies, subject to death and re-existence.

When the bodies died the doer, feeling-and-desire, could not re-exist in a male and a female body at the same time;

  • it re-existed in a male body with its feeling dominated by desire, or in a female body where desire was dominated by feeling, there being only one aia and one breath-form.
  • The doer could no longer think of itself as desireand-feeling.
  • It was controlled by the body-mind and the body-mind compelled it to think of itself in the terms and the functions of the sexes, either as a man or as a woman.
  • Here the doers in human bodies must continue to re-exist in bodies until they think of themselves as doers of immortal Triune Selves, and work their way onward to the Realm of Permanence by being conscious of themselves as doers of their Triune Selves and by regenerating their bodies and restoring them to their perfect state in the Realm of Permanence.

The temporary separation,for the test mentioned, of the doer's perfect body into a male body and a female body was effected by a projection in solid, tangible matter by a transfusion of matter from the perfect physical body of the doer.

  • Into this projected body came the feeling of the doer, and the desire portion was in what had been the perfect physical body, which had become a male body.
  • So there were two bodies connected with each other by a magnetic tie, which served as a bridge connecting the two bodies.
  • The desire in the man body and the feeling in the woman body did not at first think and act as two, as being different and separated from each other.
  • Each saw itself in the other, as though in a looking glass.
  • They felt and acted as one, just as there is reciprocal action in one's hands in whatever one does.

06 Projection of a female form

The projection of the female form and the transfusion of matter from the perfect physical body of the doer into that form, can be illustrated in two ways.

First, by a temporary materialization during a spiritistic performance, and, second, by the gestation of a fetus and the birth of the baby.

  • In the first case, there is an exuding or issuing of an astral or radiant form from the physical body of the medium and, the development of that form into a transient physical, fleshly body.
  • In this case, where the astral had extended from the medium as the exterior transient body of the materialization, there is a magnetic tie connecting the medium's body with the body materialized into physical form.
  • The tie acts as a bridge and is similar to the umbilical cord for the transmission of the material or life force from the body of the medium to the body of the materialization.
  • In the second case, during placental development, where a human body is being prepared, the transfusion is from the mother directly into the fetus;
  • the umbilical cord is as the magnetic tie;
  • at birth the cord and the placenta are cast off, independent circulation in the baby is established by its own breath, and individual existence begins.
  • These two examples may suffice to illustrate how the transfusion of life matter from one body to another can be conducted and maintained for a given period.

In the case of a medium the transfusion is usually the projection of a human form and the transfusion of living particles into that form to give it solidity, and illustrates after a fashion how the female body was extended from the perfect body and built up and the two bodies were connected by the magnetic tie; and the disappearance of the materialized form at a seance shows how the projected female form was reabsorbed into the original perfect body.

  • That would have happened with every doer if, after its sexless body had been altered into a male and a female body, they had not consorted.
  • The feeling-and-desire in those bodies would have been adjusted and balanced in perfect union, and the two bodies would have reunited as the one sexless perfect body.
  • But, by consorting, they severed the magnetic tie.
  • Then the sexual organs formed the tie or bridge between the man and woman bodies.

When the psychic tie was broken and the physical tie was made, the bodies were subject to death.

  • Thereafter new bodies could be built only by the physical bridge or sexual tie.
  • Since then the desireand-feeling in a man body and the feeling-and-desire in a woman body seek union of their man and woman bodies, instead of each doer regenerating and having balanced union of feeling-and-desire in its own regenerated physical body.

With those of the doers that passed the test, the projected female body was reabsorbed into the original body, the two bodies were thus reunited as the one perfected, sexless, two-columned body, and the feeling and the desire of the doer were in permanently balanced union in that body.

  • The Triune Self thereby became a complete Triune Self, which took its place in The Government of the world as an administrator of the destinies of the nations.
  • Some of the doers that failed in the test were of the later third, and are now on the fourth, the present earth, but most of them came out to the crust during the fourth earth.
  • They re-exist again and again as human beings, until their feeling-and-desire shall have attained to balanced union in a regenerated, perfected physical body.

07 History of the Triune Self.

The Triune Self is a unit which the Intelligence has raised from the state of aia to the state of Triune Self.

  • When it became a Triune Self it was under the direct influence of its Intelligence and in contact with the Light of the Intelligence.
  • It was conscious of itself in the Eternal in the light world in the Light of its Intelligence and in the sphere of its Intelligence.
  • There was no here, no there, no distance.
  • It was present throughout. There was no past, no future. Time did not exist.
  • For the Triune Self there was no beginning.
  • It was with and partook of the everlasting realities of unity, truth, eternity, immortality, justice, honesty and happiness.
  • The Triune Self knew them; it can never lose this knowledge; hence they are innate in the doers of human beings.
  • Thinking was unnecessary in the presence of the Intelligence.

The Triune Self was in bliss, in everlastingness.

  • It identified itself with the Intelligence.
  • It was as though it had always been with that glorious One.
  • The Triune Self was impressed with its future destiny to become that glorious One, and the future was present.
  • The plan of its development and freedom was unfolded within it as the present.
  • Details as to how and where all was to come did not exist.
  • The Triune Self was perfect in its knower and thinker parts, but the doer part was not qualified;
  • it had yet to establish its feeling-and-desire in balanced union;
  • it had to go through the trial of the sexes before mentioned; some doers passed it and others failed;
  • these became the re-existing doers in human bodies.

The Triune Self has three parts, three atmospheres and three breaths, the noetic, mental and psychic.

  • Each of these nine partakes somewhat of the nature of the others and may be affected by them.
  • Each of the three parts, the doer, the thinker, and the knower, is passive and active.
  • The psychic part is passive as feeling and active as desire;
    • the psychic breath is passive as ingoing and active as outgoing;
    • the psychic atmosphere is passive as receiving and active as impressing.
  • The part, the breath and the atmosphere are passive and active in their relation to each other.
  • The atmosphere is passive to the breath, the breath is active to the part and the part is active to the atmosphere.
  • However, these relations, though usual, are not permanent and are at times reversed.
  • Similar divisions and relations exist in the mental and in the noetic parts of the Triune Self.

These many aspects of the Triune Self are quite distinct, yet the Triune Self is one.

  • They act, react, and interact with each other as if they were distinct.
  • And from the standpoint of the doer they are distinct. So the development of the doer is carried on.

As heretofore stated, portions of each of these aspects have to do with the human being of the doer.

  • The portions concerned with the human are in his fourfold physical body.
  • They extend by nervous action through the whole body, but are located in certain organs.
  • The portion of the psychic part in the body is located as feeling in the kidneys and as desire in the adrenals.
  • The passive and active psychic breath and the passive and the active psychic atmosphere work through the psychic part in these organs.
  • A portion of the mental part as rightness contacts the heart and as reason contacts the lungs, and with it are portions of the mental breath and the mental atmosphere.
  • A portion of the noetic part as I-ness contacts the pituitary and as selfness contacts the pineal body.
  • At the death of the body the doer that was in the body, goes with the breath-form as the disembodied human through certain states and then returns to the portions of the doer which were not in the body.

08 The light of the Intelligence

The Triune Self receives Light from the Intelligence to which it is related;

  • that Light comes from the light faculty of the Intelligence into the noetic atmosphere of the Triune Self.
  • The Light is not a part of the Triune Self and never becomes a part of it.
  • It is loaned to the Triune Self so that by the use of it the Triune Self may become an Intelligence.
  • The Light is a Conscious Light; it is conscious that it is Light, and is conscious as Light.
  • The Light, that which is with the Intelligence and that which is loaned to the Triune Self, is one.
  • The Light is indivisible, though it appears to be divided.
  • If the doer sends it into nature the Light is still one, no matter into how many different beings and things it has gone, or where it is, or in how weak a being it is, or how much it is obscured by the matter of nature.
  • The Light of an Intelligence is the same Light irrespective of the forms in which it is.
  • It seems to be confined in them, but it really is not.

The reality in the Triune Self above all else, except Consciousness, is the Light.

  • The Light lets things be seen as they are, shows what should be done by the beings in whom it is, leads them to be conscious in further degrees and shows them the power to change, without itself being changed.
  • It bears, as long as it is with the doer, the evidence of the uses to which it has been put by the doer.
  • The fact that the Light is there causes these various processes to go on.
  • The Light does not act, but it keeps beings in action by stimulating the active principle in them.
  • It does not act nor does it suffer nor does it react.
  • Its presence is the cause of all things spoken of as light.

Starlight, sunlight, moonlight and earthlight are various functionings of matter made active by the Light of the Intelligences sent by the doers of their Triune Selves into nature.

  • Human beings do not know the Light as such.

The doer is in the sphere of its Intelligence and receives a certain amount of Light from it.

  • This is the amount the doer should have in order to acquire its education through its human beings.
  • The amount is at times increased or decreased, depending on the thinking of the doers of the human beings, and is the outstanding feature of their noetic destiny.
  • The Light so loaned may be sent by the doer into nature and become attached to nature units to which the doer by its thinking ties the Light.
  • In nature the Light is attached to units, that is, the Light is bound up and blended with them and so remains until the doer draws it back.

The Light allows nature to unfold in every field and it evokes the latent sides and forces in the units.

  • The presence of the Light makes the latent energy of nature active.
  • In nature the Light sent out through doers is the intelligence often called God, who is supposed to have created the world and to carry it on.

The doer is responsible for the Light it has sent into nature and must redeem it.

  • Redeemed Light goes out again and again until it becomes unattachable to nature.
  • Then it remains in the noetic atmosphere, is of the noetic world and is beyond and free from noetic destiny.

09 The Light in the knower of the Triune Self

The Light is clear in all of the noetic atmosphere that does not penetrate the mental and psychic atmospheres of the human.

  • The Light is taken into the noetic atmosphere by the noetic breath, and makes the atmosphere conscious in the degree of I-ness-and-selfness.
  • The matter of the noetic atmosphere has the characteristic that it tends to oneness.
  • This matter is conscious in various phases of I-ness-and-selfness and is potentially that out of which will be developed the light faculty and the I-am faculty, when the Triune Self becomes an Intelligence.
  • In the atmosphere flows the noetic breath which is the active side of a part of the atmosphere and connects the remaining part with the knower.

The knower has two aspects, passively I-ness and actively selfness.

  • From I-ness comes the identity of the Triune Self which in the human is manifest as the feeling that it is the same today as through all past years, notwithstanding the changes in the body.
  • Selfness is knowledge.
  • The knower of the Triune Self is conscious in the highest phases of the degree of I-ness-and-selfness;
  • the breath and the matter of the atmosphere are conscious in lower phases.

In the noetic atmosphere there is neither place nor time.

  • The matter is everywhere at once. The Light is throughout, in the atmosphere, in the breath, and in the knower.
  • The Light quickens and brings out what is potentially in the atmosphere.
  • That which is in the atmosphere has no direct or special bearing upon the noetic destiny of the human.

That which is noetic destiny of a human is Light which is in the part of the noetic that is in the mental atmosphere of the human, (Fig. V-B);

  • also Light that is tied up in the physical body and Light in nature which will be called on by the human.
  • Though Light comes in the first instance from the Intelligence, some Light comes back into the noetic atmosphere from nature when it is reclaimed and some from the mental atmosphere when a thought is balanced and so the Light in it is freed, and some when knowledge of the conscious self in the body results from thinking without creating a thought.
  • There is a circulation of part of the Light from the noetic into the mental atmosphere, thence by means of thought into nature and thence back from food and thought into the mental and thence into the noetic atmosphere.
  • Light is sent by the knower into the mental atmosphere with the noetic breath.
  • Iness sends Light to be used in thinking, reason checks the amount that is allowed to go.
  • Selfness sends Light to rightness when conscience speaks, and to reason as an intuition.
  • The Light that I-ness sends becomes diffused in the mental atmosphere.
  • The Light that selfness sends remains clear and direct.
  • The noetic breath conveys some of the Light to the mental atmosphere, which receives it through its mental breath.

When the Light is in the matter of the mental atmosphere of the human it is diffused, modified, dimmed, dulled. The Light itself is always the same and has lost none of its character, but it appears in the mental atmosphere as though it were in a fog. This is caused by the matter of the mental atmosphere. In the lower part of this atmosphere, which is the part the human uses to think with and in which the thoughts connected with his thinking circulate and whirl, the Light is most fogged and clouded.

Whereas the Light itself, being of Intelligence and being Truth, shows in the noetic atmosphere everything as the thing is, the Light in the mental atmosphere must be freed from obstacles and interference, and must be held steadily on the subject and brought to a focus, before the Light as Truth can show what the thing is. The Light in its clear state in the noetic atmosphere cannot thence be sent into physical nature.

The Light in the mental atmosphere is in a state where it can be mixed with desire and so may be sent into physical nature in that portion of a thought which is exteriorized.

The presence of the Light diffused in the mental atmosphere stimulates the matter of the atmosphere and keeps the mental breath in circulation, and the Light circulates with it and allows reason to act through its thinking. The Light in rightness is not the light of the mental atmosphere, but is clear Light that is sent in flashes from the noetic atmosphere by selfness.

No Light is in the psychic atmosphere, but there is Light in those parts of the mental and noetic atmospheres which are in it. The matter of the atmosphere is conscious in the degree of feeling-and-desire. The matter is usually dark, heavy, gross and sluggish. The psychic atmosphere pulls on and weighs down the mental and, in a lesser degree, the noetic atmosphere of the human by those parts of them which pervade it. The Light therefore is dimmed in those parts. The noetic destiny is the absence of the Light from the psychic atmosphere, from feeling-and-desire and from
the psychic breath.

10 The Light in the thinker in the doer

The chief characteristic of the psychic atmosphere is a feeling for and the desiring and rushing after something it longs for, yet fears.

  • That something is the Light of the Intelligence and contact with the thinker and the knower.
  • The atmosphere is not conscious of the Light.
  • It is never quiet, but when impressions from nature, elementals or desires of other doers enter through the avenues leading from the openings of the body, it is stirred into turmoil.
  • It pulls and it pushes, it sucks in like a whirlpool and it tries to get into everything.
  • It surges in these ways during eating, amusement,dancing, celebrations, sermons, funerals and all trading.
  • The atmosphere is conscious of these, its activities, but is not conscious of why it has them.
  • It has them to get Light, the Light it once had, but which was withdrawn.

The psychic atmosphere is represented in the feeling and the desire of the doer.

  • If feeling and desire could get the Light into the atmosphere the doer would not desire to change its present condition, it would continue to seek satisfaction from nature, it would have a greater intensity of satisfaction because of the Light, and it would not advance and so it would retard the progress of the doer.
  • Because the doer has no Light it is in the dark, it cannot tell one thing from another, cannot form a judgment, but can only feel and desire.
  • When things are pleasant it tries to hold them and get more of them; when they are unpleasant it tries to get away from them.
  • Not having discrimination it does this over and over again.

The feeling or the desire is so evident in the human that it seems to be all there is.

  • The doer occupies not only certain nerves of the voluntary nervous system, but also some which belong to the thinker and the knower.
  • No noetic reactions may be felt, and mental reactions are felt but vaguely.
  • If the thinker and the knower are noticed at all, they are interpreted as feeling and desire.
  • On the other hand psychic conditions, mystic trance states and visions are supposed to be what is spoken of as "spiritual".

When a human suffers he usually seeks consolation and hope in religious promises, rather than an understanding of the facts.

  • In the psychic atmosphere feeling and desire act without the Light.

11 The Light that has gone into nature

Because feeling-and-desire came into being through Light and had their greatest satisfaction while Light was with them, and because they can reach completeness only when they are in the Light, they want Light.

  • The place where they can get it is in the mental atmosphere in the heart and principally in the lungs.
  • Feeling cannot get beyond the heart, but desire can, and feeling gets satisfaction from desire.
  • When the psychic atmosphere and the doer become agitated, desire rushes towards the mental atmosphere in the lungs to get Light.
  • It cannot get into the atmosphere until it has passed rightness in the heart. Then it is in the mental atmosphere in the lungs.

Desire cannot get that Light until it compels its mind to think, to gather and to focus the Light on the impression; the Light bonds the desire with the impression.

  • The thing which is being created by thinking is a thought and is a new being.
  • In the thought are desire of the doer and Light of the Intelligence, with which desire could not come into contact in any other way than by this admixture by thinking.
  • The Light is not changed, though it is bound up in the combination until the thought is balanced.
  • Desire pushes the thought, and the Light guides it toward the first exteriorization and toward every subsequent exteriorization.

When a thought is exteriorized Light goes into nature, some of it is bound up in the thought and some is diffused in the body of the human.

  • When Light thus goes into nature it is attached to units and is part of the Light which acts as the intelligence, order and law of nature.

Only a doer can contain or direct Light of an Intelligence; no physical body, object of nature or even matter of the light world can deal with the Light, in the same sense.

  • The Light that is in the noetic atmospheres of the doers also illumines the light world, which is on the nature-side, and there, though not mixing with the matter, keeps that matter illuminated and in constant action.
  • It also shows what goes on in the light world and what has been done with any of its matter while that matter was in the lower worlds.
  • But the light world of nature does not contain the Light.
  • The Light is there because of the atmosphere of the Triune Selves.

The Light in the mental atmospheres of the doers pervades the life world.

  • This Light is the diffused Light in the mental atmospheres and is not mixed with desire.
  • Light mixed with desire does not function in this way; it does not get into the life world;
  • when it is mixed with desire and so is bound up in a thought, it remains in that thought in the mental atmosphere.
  • The Light in the life world stimulates there the active side of the units and so starts what appears later as life on the physical plane.
  • The Light does not illumine the form world, because there is no Light in the psychic atmosphere.

The bright lights, pictures and colors seen by psychics are matter of the physical world, for psychics cannot see into the form world, as their psychic atmospheres do not carry Light.

  • The form plane of the physical world is not illumined by Light of the Intelligence.
  • Its matter is lit up only in exteriorization of thoughts, not from the Light in the light or life worlds.
  • The physical plane of the physical world is lit by starlight coming through human nerves, by sunlight coming through hearts and lungs, moonlight coming through kidneys and adrenals, and earthlight from the sex organs and digestive systems.
  • Starlight is diffused between the stars but is focussed by the sun.
  • Starlight, if it could be seen directly, would be seen to penetrate and to bear the other three kinds and to be more powerful than any of them.
  • Sunlight focusses starlight into a steady stream, as thinking focusses diffused Light.
  • Moonlight adjusts the sunlight. Earthlight takes in or passes on or throws back the other three kinds of light.
  • All four kinds of light work together in causing a tree, a flower or an apple to be compacted or to grow.
  • Starlight,sunlight, moonlight and earthlight are not and do not possess light themselves;
  • what is called their light is their property of showing their active side when this reflects Light of the Intelligence.

In this sense the Light of the Intelligence, which is self-luminous and self-conscious in the noetic atmosphere, is hidden in the objects of nature which were wrought by the presence of the Light.

  • The process is not physical and cannot be coordinated with conceptions of dimensions.

12 The intelligence in nature comes from human beings.

Nature needs Light from Intelligences and in the human world of time gets it through human thinking and thoughts, which convey to it Light that reaches the human beings from their noetic atmospheres.

  • The Light does not go directly into nature.
  • The Light from the noetic atmosphere must first go into the mental atmosphere where it becomes diffused and mixes with desire, which comes into the mental atmosphere from the psychic atmosphere.
  • The Light is not in the desire, but is bound to it in a thought.
  • The thought is conceived or entertained in the heart and issued from the brain.
  • In order that the Light of the Intelligence may go into nature, an act of the body is necessary to exteriorize the thought or part of it.
  • Without an act of the body the Light from the mental atmosphere cannot go out into nature.

Nature therefore wants acts by human bodies, to get through them Light from Intelligences.

  • To that end, nature with the swing of the breath and by an object of sense reaches through the system of one of the senses into the doer, and pulls on the desire, to get the human to perform a physical act.
  • The Light of the Intelligence goes into nature with thinking and with thoughts, through the openings of the body.

Nature seeks Light, life, forms and desire, none of which it has.

  • It seeks them as a dry soil seeks water, as fire seeks wood, as negative seeks positive.
  • There is an urge of unfolding and growth by combination in all matter.
  • Without Light and without desire nature must remain inert;
  • with Light and desire nature units combine and advance by life through growth as forms and so become conscious in higher degrees.
  • Nature gets the Light from human thoughts and the desire from the embodied portions of doers.
  • Therefore nature pulls constantly on the doers in human bodies to get what will maintain it and advance it.
  • Desire is the driving power within the form and structure of the animal and plant.
  • Desire and the Light are in the organisms of nature as instinct, which guides in selecting food, in self-protection and in procreation.

Because nature depends upon doers in human bodies for all that it is in bodies and in forms, and for the instinct which guides the actions of the animal and vegetable organisms, and because of the elemental, universal urge for compounding, combining, growth and progress, nature pulls on doers in human bodies.

  • It pulls on the physical plane, on the form plane, on the life plane and on the light plane.
  • Its direct pull is, however, only from the physical plane.
  • It pulls through seeing, hearing, tasting and smelling, and through physical contact.
  • It does this through the four senses and by contacting the feeling-and-desire of the doer through the fourfold physical breath, the nerves, the three finer bodies and the breath-form.
  • Each of the senses works a set of nerves, and all four sets run into and are part of the involuntary nervous system.
  • In this system is the breath-form, connected with all parts of the body by means of the three inner bodies.
  • The breath-form is to the physical atmosphere somewhat as the doer is to the psychic atmosphere.
  • The form of the breath-form is passive; the breath, the active side, is the fourfold physical breath.
  • The breath is not breathing; it is that which keeps the physical body going and makes contact between the four senses and the doer.
  • Impressions of seeing, hearing, tasting, and contact by smell reach the doer by way of the corresponding physical body, the sense, the branch nerves of its system, the involuntary nervous system, the breath-form and that breath current of the fourfold physical breath which corresponds to the sense and the body.
  • When physical contact causes feelings, impressions of contact reach the doer by way of the nerve touched, the sense of smell, the nerves of the digestive system, the solid body, the breath-form and the earth or digestive breath.
  • The impressions brought in by seeing, hearing and tasting must go to and through the sense of smell to the breath-form and the earth breath to reach the doer, before they can be noticed as sights, sounds and tastes.
  • The three senses and the three currents of the breath other than smell and the earth breath, are taken by the breath-form and the earth breath to the doer.
  • These three senses and breaths touch the sense of smell, then the breath-form and the earth breath in the head, and pass by way of the involuntary nervous system to the solar plexus and thence to the end of the spinal cord, where the earth breath transfers the impression and causes the doer to see, hear and taste.
  • Thus all sense impressions reach the doer by contact, by way of the sense of smell, the breath-form and the earth breath.
  • But in seeing, hearing and tasting the contact is not immediate. In smelling and feeling by touch it is immediate.
  • When a thing is seen the sense of sight performs a double function.
  • First it goes out towards the particles of radiant matter which are thrown off by every object, and focusses them in the line of vision;
  • then it transmits the picture they have made in the eye to the nerves of sight.
  • The senses of hearing and tasting work on the same principle. So does the sense of smell. All this is instantaneous.

However, when the sense of smell transmits touch it works on a different principle.

  • It does not focus matter into the line of smelling, but it lets an elemental get into the nerves that are touched.
  • The elemental, when in the nerves, is a sensation to the doer, such as pleasure or pain.

Nature uses objects on the physical plane to reach the desire of the doer and the Light of the Intelligence.

  • Nature can get reactions from the doer and with them what it needs, because a human body is a thing of nature, and is at the same time the instrument of the doer.
  • The four senses, breaths and systems in the fourfold body are in contact with the three parts, breaths and atmospheres of the Triune Self, and on the other side with the four worlds of nature.

The seven facial and five other openings belong to nature, but are used by nature and by the doer. Nature uses them for reaching into the body, to connect with the breath-form; the doer uses them to connect with objects on the physical plane.

Nature begins her pull through one of her four senses and its system. So nature is connected with the doer, above and below, in a human body.

There are two nerve tracts or cords or tubes in the body, one for nature and the other for the doer, which in the perfect body were connected, (Fig. VI-D).

  • In the human the nature-tract is the alimentary canal, from mouth to anus.
  • The sense of smell has charge of this tract directly, but the three other senses are connected with it, act upon it and influence it.
  • The other tract, the spinal cord and terminal filament, is at present for the doer of the Triune Self; it reaches from the first cervical vertebra to the tip of the terminal filament at the end of the spine;
  • the doer does not use this tract as it might, but uses organs instead; these organs are the heart and the lungs, the kidneys and adrenals, and the male and female organs, which are go-betweens for the nature tract and the doer tract.

The sections of the body are in and connect with the four worlds; the head with the light, the thoracic cavity with the life, the abdominal cavity with the form, and the pelvic cavity with the physical world.

  • However, the head is now used for the physical world and the pelvic cavity for the light world.
  • That is so because the knower, the thinker, and the doer as a whole, have withdrawn from the body.
  • The brain in the head has been usurped by the portion of the doer that is in the body and the pelvic organs are devoted to and controlled by the procreative functions in the body.
  • The four systems are related to and run through the four sections.
  • In this organization nature pulls on the doer for Light, with and through the fourfold breath.

The generative system is worked by the elemental functioning as the sense of sight.

  • Through the generative system the sense of sight can act, indirectly, from the four planes of the physical world on nature, and on the three parts and the three atmospheres of the Triune Self, and so may get Light from the doer for nature.
  • Some of the organs of the generative system, which connect with nature through the involuntary system, are: on the light plane the eyes and their nerves;
  • on the life plane the heart and lungs and their nerves;
  • on the form plane the kidneys and adrenals and their nerves;
  • on the physical plane the generative organs and their nerves.
  • The Triune Self may contact organs of the generative system through the voluntary nervous system;
  • the pituitary body may be contacted by I-ness and the pineal body by selfness;
  • the heart and cerebellum by rightness and the lungs and cerebrum by reason;
  • the kidneys are used by feeling and the adrenals by desire.
  • So the Triune Self may work the generative system through the cerebellum, the heart and the kidneys, and through three brains, the cerebrum, the lungs and the adrenals.

It does not do this at present, but through these organs the sense of sight now gets Light from the doer for nature.

13 The pull of nature for Light

The pull of nature is exercised from the light plane of the physical world, through the generative system, and by the sense of sight through the eyes and the male or female organs, and especially the testicles and ovaries.

By means of the sight acting successively on the planes of the physical world, on the light plane through the eyes, on the life plane through the heart and lungs, on the form plane through the kidneys and adrenals, and on the physical plane through the sex organs, there is finally an
action on the breath-form by the earth breath as it breathes out through the sex parts.

The pull is transferred in the kidneys from the breath-form to the feeling of the doer, and then desire, in the adrenals, rushes to the heart.

In the heart, if rightness is overcome or does not put up any barrier, thinking is started, which draws Light from the mental atmosphere. The heart and cerebellum and the lungs and cerebrum interact, and the brain diffuses the Light which is mixed with desire in the heart and lungs for thinking and thoughts. The pull of nature is directly on the doer. Light passes out in the thoughts as they are issued from the brain, and as
they are exteriorized in acts, objects or events. Or especially when there is a sexual spasm, the Light leaves, being then precipitated by the brain and drawn along the spinal cord to the small of the back and along the kidneys out into nature.

The sexual brain, the testicles or ovaries, influences the psychic brain, the adrenals; that influences the mental brain, the lungs; and that influences the noetic brain, the cerebrum; and all this causes the Light of the noetic atmosphere to work for nature.

Such is noetic destiny at this time. The physical human world of nature has sex and sex organs; the doer has no sex and no sex organs.
The breath-form, as the form and the breath, is used by the doer as the bridge by which it crosses over to nature and nature crosses over to it. The crossings from all planes are made on the physical plane in a human body and by means of the earth breath.

The respiratory system is worked by the sense of hearing and through that system this elemental can act, indirectly, from the four planes of the physical world upon the three parts of the Triune Self and the three atmospheres in which they are, and so may get thoughts from the doer and from them forms for nature. The respiratory system uses substantially the same organs on the respective planes of the physical world as does the generative system, namely: on the light plane the ears; on the life plane the heart and lungs; on the form plane the kidneys and adrenals; on the physical plane the generative organs, and the involuntary nerves of each of these organs.

The Triune Self uses the same organs, the cerebellum, the heart and the kidneys, and the same brains, the cerebrum, the lungs and the adrenals, as when it acts in the generative system. The pull of nature through the respiratory system is exercised from the life plane of the physical world. The pull is ultimately always on the doer and that draws on the mental atmosphere for Light. The sense of hearing cannot pull directly on the mental atmosphere. The sense of hearing acts with the earth breath in the generative parts on the breath-form; that transmits a pull, in the kidneys, to the doer in the body, and desire if aroused goes to the heart.

If rightness is overcome or agrees, mental activity begins there and passive thinking results. In passive thinking there is only a playing of
desire in the diffused Light of the Intelligence. Yet this is enough to carry some of the Light into nature. If the passive thinking results in active thinking or in a thought, more of the Light is mixed with desire and goes out into nature by speech or by a thought.

The stages are as follows: the sense of hearing is on the life plane of the physical world and after acting on the intermediate planes and organs, acts on the breath-form in the sex parts, through the sense of smell and the earth breath; this transmits the pull to the doer, in the kidneys; then desire rushes to the heart. If rightness is overcome or agrees, thinking is started and draws Light from the mental atmosphere. So a thought is there generated, and is issued from the brain, or the Light goes out by speech through the mouth.

The circulatory system is worked by the sense of taste. When nature pulls through this sense the sense acts from the form plane of the physical world to reach the three parts of the Triune Self and their atmospheres. Nature uses the sense of taste and the circulatory system to get forms and desire. The thoughts obtained through the respiratory system are the models for the forms, and the sense of taste gets the design, the details, and the desire which fills out the models. The desire is the driving power in the form.

The circulatory system uses substantially the same organs on the respective planes of the physical world as does the generative system, namely: on the light plane the tongue; on the life plane the heart and lungs; on the form plane the kidneys and adrenals; on the physical plane the generative organs; and the involuntary nerves of each of these organs.

The doer of the Triune Self has the same organs, the cerebellum, the heart, and the kidneys, and the same brains, the cerebrum, the lungs
and the adrenals, as it has for action through the generative system.

The pull of nature through the sense of taste is exercised from the form plane of the physical world. The pull is ultimately made on the mental atmosphere, if the pull is effective. The sense of taste exercising the pull of nature transmits it to the breath, which passes it on to the breath-form as the breath passes out through the sex parts.

So the pull is passed on to the kidneys where the doer receives it. If there is a reaction it begins when the desire rushes to the heart, and the thinker receives it. If rightness is ignored or agrees, thinking uses the Light diffused in the mental atmosphere, and a thought results.

The digestive system is worked by the elemental functioning as the sense of smell. When nature pulls through the digestive system, the sense may act through any of the four planes of the physical world to reach the doer and its atmosphere to get Light. Nature pulls through the digestive system and the sense of smell to get food for its bodies. The food builds up, exteriorizes and gives physical bodies to the forms
which nature has received through the sense of taste. The digestive system uses substantially the same organs on the respective planes of the physical world as the generative system, namely: on the light plane of the physical world the nose and its nerves; on the life plane the heart and lungs and their nerves; on the form plane the kidneys and adrenals and their nerves, and on the physical plane the generative organs and their nerves.

But differing from the other three systems, the digestive has a special set of organs in addition: the esophagus, the stomach and the intestinal tract, a tract which goes from the light plane, the head, to the physical plane, the anus. The Triune Self has the same organs, the cerebellum, the heart and the kidneys, and the same brains, the cerebrum, the lungs and the adrenals, as it has for action through the generative,
respiratory and circulatory systems, but the Triune Self does not touch the digestive system with these organs and brains as directly as it uses or contacts the other three systems, because it is not as intimately related to the digestive system.

In addition, the doer of the Triune Self touches the digestive system in two organs, the stomach and the liver, but it does not touch it in these organs as immediately as it touches the other systems.

The pull of nature through the digestive system is exercised from the physical plane of the physical world. The pull ultimately draws on the mental atmosphere if rightness is ignored or consents and the pull of nature becomes effective. The sense of smell, in order to exercise the pull for nature, reaches from the light plane of the physical world through the nose, from the life plane through the heart and lungs, from the form plane through the kidneys and adrenals, and on the physical plane through the urinary tract, and the anus at the end of the digestive tube.

The sense of smell transmits the pull to the breath which passes it on to the breath-form as the breath goes out through the sex parts and the excretory ducts. The pull starts at the anus and the opening of the urinary tract and continues up the alimentary canal to the mouth.
From the small intestine the pull is transmitted to the kidneys where the doer receives it. The pull continues to the stomach causing various secretions from the organs along the tract, like the pancreas and liver. The pull is transmitted from the kidneys through the involuntary nervous system by the breath to the stomach, where it is felt as hunger. If there is response, it begins by desire rushing to the heart.
There, if rightness is ignored or agrees, the doer may by thinking obtain some of the Light, and a thought results. The Light may pass out in a thought, and if food is consumed to satisfy the pull, some part of the thought with the Light in it is exteriorized in the tissue of the body; and other parts return to nature as excrements, which nature uses to rebuild her structure.

The pull of nature for the Light that is in the noetic atmosphere of the Triune Self begins by a pull on the breath, and at a time when the breath swings out at the sex parts. When the pull is made through the digestive system there is an additional pull at the end of the alimentary tube. This special pull of the digestive system is due to the fact that this system is on the physical plane of the physical world, the plane where all worlds touch, and through which the circulation between the Triune Self and nature is kept up.

The digestive system is on the lowest plane, but it is the most powerful of the systems. All worlds of nature come in contact with the atmospheres of the Triune Self only through the digestive system, that is, through the physical plane.

The doer of the Triune Self depends on its physical body for progress and this body is of the same plane as the digestive system. The power of hunger compels the doer to furnish physical food; and food, maintaining the body, keeps the doer on the physical plane. The desire for food brings about the complex relations which compose civilization. The power of the digestive system is also shown by the fact that the
alimentary tube takes up more space in the body than the other systems, and that the other systems are subsidiary to the digestion and assimilation of food, turning physical nature into skin, flesh, fat, blood, bones, marrow and nerves.

The way nature works in all the systems is displayed more openly in the digestive system. There, in the working of peristalsis, it is most readily seen. Peristalsis, the involuntary contractile movements in the organs of the four systems, conveys to nature the material it needs after the material has in it some Light. In the digestive system this response to the pull of nature by the breath is most pronounced.

The connection and interrelation between nature and the doer is made by the physical breath, and more particularly by that stream of it called the digestive or earth breath. Both nature and doer work on the breath-form through the fourfold physical breath. Nature works on it through its four senses and systems, and the doer works on it through its feeling and desire.

The breath-form has two aspects, a negative and a positive. The negative is the form, the positive is the breath and the physical atmosphere. The matter of the breath of the breath-form is refined matter of the four worlds of the earth sphere. The breathform is akin to nature and to the doer, and one side of it is the flowing breath that enables both to make their communication.

While the breath-form is negative to the breath and the breath positive to it, the breath itself is positive in its outbreathing and negative in its inbreathing. This breath bathes the entire body in its tidal flow, which is imperceptible except where it carries air into and out of the lungs. Imperceptibly it moves just as much out of the eye, or any pore or any other part, as it does out of the lungs.

The physical breath has four currents, namely, the generative, respiratory, circulatory and digestive breaths, and is related by them through the four bodies to the fire, air, water and earth in the earth sphere. The psychic, mental and noetic breath streams have to work through the fourth, the current called the earth breath, to reach the doer.

When nature pulls, which she must do by one of the four senses, she reaches by means of the ingoing breath with the sense to the sense nerves, and then with the sense through its system to the corresponding current of the breath, and pulls on that when it is positive and flows out with the earth breath current through the sex parts into the physical atmosphere.

This pull induces an involuntary peristaltic action in the system on which nature pulls, to get out of that system the matter and the Light that is mixed and concealed in it. The pull then goes with the breath to the breath-form and to the sex parts and the other parts which are on the physical plane, and thence to the form plane and the kidneys.

14 Loss of light into Nature

So nature pulling on the fourfold physical breath causes thereby a peristaltic action in the four systems, by which visible and invisible physical matter, in which there is hidden some Light, goes into nature directly. The pull is ceaseless as long as the breath flows, but the peristaltic results do not carry Light to nature as regularly;sometimes more, sometimes less, sometimes no Light is transferred.

Whatever light goes out goes with the outgoing positive breath.

Some of it goes through the twelve openings of the body and the pores of the skin. This is either Light carried out by matter which has while circulating in the body been impressed by thinking, or it is Light which is directly thought out into nature through the sense organs, as through the eye when one looks at a person or thing.

The thinking is usually induced by elementals or by thoughts that enter with the incoming breath through the sex openings, the navel and nerve centers in the pelvic and abdominal cavities. The other Light that goes out does so in thoughts, when they are issued from the brain and when the person who issues them exteriorizes them by an act. Then the Light goes out through the act by sight or by word.

Through the bodies of children no Light goes out into nature until they become pubescent. The Light that is taken in from food is built into the body, particularly the bones and brain, through the thymus gland, the distribution being regulated by the pituitary body. By puberty the thymus gland is absorbed and therefore can no longer act as a stopcock.

At puberty a child is connected with its noetic atmosphere. From then on the generative system assumes the function of withdrawing Light from the two nervous systems, together with the function of seed production.

The main channels through which Light is lost into nature are the sex organs.
Seeing dress and movements, hearing a voice, especially in song, tasting rich food, smelling odors and touching a body of the opposite sex, all suggest sexual attraction and take hold of and dominate thinking on sex matters. Elementals come in. They are the sexual sensations. A human feels these sensations, but does not feel his feeling and mistakes the elementals he feels and nourishes, for his own feeling. The elementals excite him, he acts for them and he allows them to take the Light away.

15 Automatics Return of Light from nature

The Light which a human has sent or allowed to go into nature is returned to the human.

  • It goes out again and is returned again.
  • This outgoing and incoming will continue until the Light is reclaimed from all admixtures and attachments and is made unattachable or freed Light.
  • Then it goes out no more.

Light is returned to the noetic atmosphere of the human either automatically, or through self-control.

  • Automatic reclamation is started by a Light finder or gatherer, called lunar germ, and is accomplished by the pull of the noetic breath along the nature-tract.
  • Reclamation by self-control, which is of three degrees, is done by thinking and is aided by another germ, called solar germ, which makes a path along the tract for the Triune Self for Light to travel on.
  • Automatic reclamation of Light is the finding and the gathering by the lunar germ of Light that has come in with food and the carrying of the gathered Light as far as the kidneys, and then the raising of this Light to the noetic atmosphere in the head by the psychic, the mental and the noetic breaths.
  • This automatic reclamation can be made only while the Light is in the body to which it has returned in food, and after it has been extracted from the food by organs of the four systems and by the fourfold physical breath.
  • The Light that has gone into nature comes back automatically in food.
  • The Light that has gone out in the various ways mentioned never leaves the noetic atmosphere of the Triune Self.
  • Just as thoughts never leave the mental, and desires, even if they appear as animals, never leave the psychic atmosphere, so the Light never leaves the noetic atmosphere.

Earth time and dimensions have no effect upon and are no hindrance to Light of an Intelligence.

  • The Light of an Intelligence that is in the noetic atmosphere of its Triune Self, though it goes out into physical nature, returns thence because that Light has an identity.
  • It retains this identity however long it circulates in nature and in however many forms and places it appears there.

For the Light is a part of an Intelligence, which is an ultimate unit, inseparable, indivisible.

  • Special parts of Light circulating in nature are summoned into food, to be thence extracted for reclamation.
  • What of the Light is so called depends upon the thinking of the human.
  • It may be days, months, years or lives before some of the Light is drawn back.
  • But when it is to be reclaimed, any special part of the Light will return to the body of the doer that let it go out, though the present human is not aware of the identity and the circulation of the Light which his thinking summons to return to the body.
  • Not all the Light that is taken in with food is the Light of the consumer.
  • Light from other doers is with it and affects those who eat the food.
  • Usually there is something in common between the foreign Light and the doer that receives it.
  • Just as the atmospheres of different people intermingle according to quality, so the Light that is with food intermingles.

Food is of the four elements and is taken in as solids, as liquids, in air and sunlight, and in starlight.

  • The solid food contains the other three, just as the physical world is a precipitation of the other three worlds, as the physical plane is matter condensed from the other planes of the physical world, and as the structure elementals contain the form, the portal and the causal.
  • The solid and liquid forms of food enter through the digestive system;
  • the airy and some of the fiery foods enter through the respiratory system.
  • But these are only the most apparent ways.
  • Starlight enters also through the eyes and through the skin.
  • With the breath food from the four elements is taken in directly from one's physical atmosphere where it is held in suspension.
  • No matter how the food is taken in, it all goes into the digestive system.
  • There the other three systems also work on it.

The fourfold physical breath, as it flows in and out of the body, causes a peristaltic action in the organs and tubes of each of the four systems.

  • Each breath causes the peristalsis in its own system, and each sense stimulates the function in its system under that peristaltic impulse.
  • As food is moved in the digestive system this fourfold stream of the physical breath, each stream acting with its stimulated peristalsis, affects the food.
  • Seeing the food, what is said and heard while eating it, tasting it and smelling it, have a direct bearing on the digestion.
  • The salivary glands add their secretions, the gastric juice is poured out from the walls of the stomach, the liver gives its bile, the pancreas its fluid, and the intestinal digestive glands their secretion.
  • The four senses cause the activity of the juices and of the ferments in them.
  • Thereby proper changes are made in the food, which is turned into chyme in the stomach and later into chyle and becomes ready for absorption and assimilation in the intestines.
  • In the circulation the kidneys strain the blood and free it from impurities, and the adrenals pour out their secretion, which empowers the red and the white blood cells, keeps the blood and lymph in circulation, invigorates the sex glands and the ductless glands.
  • The respiratory system takes in air as food, supplies oxygen to the blood and eliminates waste matter.
  • This system is the channel through which starry matter flows into the generative system.

The seat of the generative system is the pituitary body, and it has organs and branches in all parts of the brain and throughout the body.

  • The generative system is the source of the other three systems.
  • It begins in the fused cells as a point, grows into a line and a surface and becomes a circle within a sphere.
  • The circle separates into the spine and the digestive tract.
  • From some part of the generative system the allantois is created;
  • that later protrudes through the amniotic sac and the chorion, fastens itself to the wall of the uterus and becomes the placenta.
  • With the placenta are developed the kidneys and adrenals and the heart and lungs, and the circulatory and the respiratory systems are started within the divided circle.
  • The kidneys working through the heart carry on the circulation, which is not independent until the intake of breath after birth.
  • The generative system is the beginning of the physical body from the fecundated cell, the carrier of vitality during the existence of the body, the governor of the nervous systems and of the ductless glands.
  • Seed production in the adult is but one of its functions.
  • During life the generative system regulates the secretions of the ductless glands, such as the pituitary, thyroid, thymus, spleen and adrenals.
  • By these secretions the activities of all four systems are maintained from the pituitary body.
  • The generative system inspirits the ferments and secretions of the organs and thereby causes digestion, absorption and assimilation.
  • At death it cuts itself off from the other three systems which are then unable to function.

The generative system makes an extract of four grades of radiant matter from all the foods.

  • The first is small in amount and is of radiant matter drawn directly by means of the nerves from food in the digestive system;
  • the second grade is the largest in amount and is radiant matter drawn from food that has passed into the circulatory system;
  • the third grade is radiant matter drawn from food in the respiratory system and
  • the fourth and most potent grade is elaborated from starry matter that has reached the generative system itself.
  • The four kinds of extracts are elaborated in the testicles and the ovaries for seed and for soil. So that in the seed and in the soil are represented all parts of the body in essence.
  • After the seed and the soil are brought to a certain point they take on independent life as spermatozoa and ova.
  • From these extracts of starry matter the generative system makes a tonic tincture and turns this tincture back into the other systems and into itself.

The generative system is the ultimate cause of well-being and disease.

  • It gives the tonic tincture to the involuntary and the voluntary nerves, and in this way returns to the digestive, circulatory and respiratory systems that which is made from the extract of the food that passed through them.
  • Because of this tincture the other three systems are kept going, a life-giving quality can be taken in by respiration and sent to all parts of the body, the blood can be circulated and food can be digested.
  • While these transformations are going on Light is being extracted from the food in its first and subsequent forms.
  • The digestive, the circulatory, the respiratory and the generative breaths work each upon its system in the body to take up a certain part of the food and of the Light which is in it and carry the Light into the generative system.
  • Finally the generative breath transfers a portion of the Light connected with the food to a lunar germ.
  • Physically these processes are controlled by the pituitary body.
  • It controls the four systems and the four physical breaths by means of the involuntary nervous system and its involuntary actions.
  • Light going back to the noetic atmosphere goes through the generative system.

The four grades of extract have in them Light and circulate in the generative system.

  • While they are in the head the fire current of the fourfold breath can draw Light out.
  • The Light that moves up and down in the generative system is Light that is contained in the radiant matter that was extracted from food.

The automatic transfer of Light to the noetic atmosphere is made by the generative system naturally to the noetic breath, when there is enough Light in the generative system.

  • The noetic atmosphere exercises by means of the noetic breath a continuous pull for its own Light. * This attempt to raise its Light out of the generative system is contrary to the pull which nature makes there for the Light.
  • The noetic breath contacts indirectly the generative physical breath, that is, the fire current of the fourfold physical breath, in the head and there takes some of the Light off and back into the noetic atmosphere.

There is in the generative system other Light, Light which does not come out of nature, but comes through the pituitary body from the noetic atmosphere.

  • Some of this Light is sent out monthly in the lunar germ to gather Light that has come in from nature.

16 The Lunar Germ Self Control

A lunar germ is made of matter of the four worlds and has mingled with it essential matter of the four worlds, that is, matter which has circulated so long that it has reached ultimate states of refinement.

  • In addition to the general matter and to this essential matter, a lunar germ bears the impress of the doer and has in it consequently Light of the Intelligence.
  • The lunar germ is material but invisible.
  • Both the lunar germ and the seed or soil are builders of bodies.
  • With the seed and the soil the outer physical body is started;
  • with the lunar germ inner bodies may be built.
  • The spermatozoa and ova are both as female to the lunar germ, and it is as male to them.
  • Only the gross physical elements flow through the seed and the soil and these are deficient in finer forces of physical matter.
  • A lunar germ supplies these deficiencies and has in it contacts for forces of the other three worlds.
  • A lunar germ must be united to the seed or the soil to produce a body which is not entirely deficient.
  • There ought to be for a proper human body a lunar germ in the seed and a lunar germ

also in the soil.

In each month, after puberty, the generative system produces one of these lunar germs in the pituitary body, (Fig. VI-A,a).

  • When the lunar germ has matured and has life of its own it leaves the pituitary.
  • It starts from there in a rudimentary way, on the right side, and passes down in the involuntary nervous system, having a little Light, which attracts other Light as it descends in the nerve plexuses supplying the digestive system in the abdomen, until it reaches the lowest point, (Fig. VI-B).
  • From that point the lunar germ, having crossed over to the left side, ascends along the involuntary nervous system and is carried by the generative breath to the region of the left kidney.
  • During all this time Light from food along the digestive tract, Light from blood and Light from the organs in the body attaches itself to the Light in the lunar germ for automatic reclamation.

While a lunar germ is in existence and carries Light, it may be deprived of some of the Light by an outburst of anger or state of jealousy, envy or revenge, but it will always carry some Light until the germ is lost.

  • It is lost in outgoing seed or soil.
  • It is not connected with seed or soil until that is precipitated and lost.

If the lunar germ has risen with its diffused Light to the region of the kidneys, some of that Light is taken away by the psychic breath and carried upward in the involuntary nervous system.

  • The psychic breath is made to do this by the mental breath acting within it and obeying the pull of the noetic breath for Light.

Then the mental breath takes the Light and carries it along the thoracic vertebrae to the region of the cervical vertebrae.

  • The mental breath is made to do this by the noetic breath acting within it.
  • The noetic breath takes the Light along the pons and the quadrigemina to the pineal body and into the noetic atmosphere.

This return of Light to the noetic atmosphere is automatic.
*It is done without the knowledge of the human and usually without the possibility of interference by him, though certain habits like the consumption of alcohol or of narcotics, or excessive sexuality, may hinder even the automatic reclamation.

The purpose of automatic reclamation of a certain amount of Light is to keep enough in the mental atmosphere to furnish the human with the Light necessary to continue living and carrying on his activities as a human.

  • The returning of Light from nature goes on continually in every human.
  • Only a certain amount of Light is allowed by the Triune Self to its doer, and the doer must husband and reclaim what Light is loaned to it.
  • Without this automatic process of reclamation a doer would soon be bankrupt and lost.
  • In the noetic atmosphere moves in regular action the noetic breath.
  • This carries Light of the Intelligence by inspiration into the physical body within the reach of nature, and carries by aspiration the available Light from the body, reclaimed from nature, back into the noetic atmosphere.
  • The usual means by which Light that has been in food is raised is carriage by a lunar germ.
  • Such a germ is produced once a month, descends on the right side and in a week reaches the region of the solar plexus; in another week it reaches the large intestine and the lowest point of its descent and during the third week ascends to the kidneys, on the left side.
  • Usually the lunar germ, after it has ascended to the region of the kidneys with the aid of the pull exercised by the generative breath on account of the noetic breath, drops back to the sexual organs and is lost.
  • If it were not for the automatic protection which the monthly germ receives because of the noetic breath,the germ would be lost on its path downward from the solar plexus and would never ascend to the left kidney.

The run of human beings would, owing to the pull of nature,become idiots in one life, if it were not for the automatic reclamation of Light and the protection which the lunar germ usually receives.

  • For this reason the lunar germ cannot be lost on its path from the head to the solar plexus;
  • from the solar plexus downward and then upward towards the left kidney it is protected;
  • but from the kidney to the head, if it goes there at all, it can go only as the result of self-control.

17 Reclamation of Light by self-control.

Automatic reclamation is done by the psychic breath taking Light away from the lunar germ, and along the nerves of the digestive system upward from the region of the left kidney and adrenal.

The three stages of reclamation by self-control are made by the doer, the thinker, and the knower. Then these three parts of the Triune Self take off Light from the lunar germ and take the germ itself up the spinal cord of the voluntary nervous system.

The basis of all four kinds of reclamation is the automatic process by which Light is, from food, prepared for the lunar germ.

The first stage of voluntary reclamation of Light that has come into the body, is the recovery of that Light due to desire to do right. This first stage has to do with taking Light away from the lunar germ, with carrying that Light into the blood and to the heart and lungs and with raising the lunar germ itself from the lowest point to about the junction of the first lumbar and the twelfth dorsal vertebrae on the left side
along the voluntary nervous system. The first stage of the reclamation of Light in the body is done by a human who does not want to be led by nature into doing things he feels that nature wants; who wants to be led into doing what is best for him and who does his duties, not grudgingly, but cheerfully. This relates especially to eating and sex, to the desires for possessions, a name or fame, and for power.

If such control is the endeavor of a human his desire will, without his being conscious of it, take away some of the Light which is carried by the lunar germ when it has risen as high as the left kidney.

After the psychic and the mental breaths have there taken some Light for the noetic atmosphere, in the course of the automatic saving, desire living in the blood may bear some of the remaining Light away in the blood stream. The only time when desire can get this Light is during one to three days of each month when a lunar germ is near the kidneys. The Light which desire gets in this way mingles with it, but does
not blend. The human does not know about the reclamation, except that he may feel a slight sensation of cheer.

In the blood there is bound Light and free Light. Light which was extracted from the digestive system of the body, is bound Light and cannot be taken up by desire until a lunar germ has extracted it. Light which desire has brought into the blood is free and remains free, until it is either reclaimed by thinking or until desire unites with the Light when the breath meets the circulatory system in the heart and lungs, and
only when a thought is conceived or entertained.

18 Loss of the lunar germ

The run of human beings lose their lunar germs within the month, and with the lunar germ goes the Light that is in it. But if some Light is taken from the germ by the automatic reclamation, that much Light is returned by the psychic breath to the atmospheres and is saved for the time. If in addition some Light is taken by desire by this unwitting reclamation into the blood, that too is saved when the germ is lost and the remaining Light in it goes back into the circulations of nature.

The second stage of the reclamation of Light that has come back into the body is reached when a human is acquiring self-control by thinking. Pessimism, mysticism and asceticism are of no use. They hinder rather than help.

It is not necessary that one should know anything about the phrases "Light of the Intelligence" or "reclamation".
It is enough that he intends what his inner One, his Father, the Light in him, shows to be right.

Every human has that Light within, though he does not know it as such and does not do what it shows to be right. The second stage requires an attitude of mind akin to optimism, which favors honest and clear thinking, and an enjoyment of the pleasures of life with temperance and without hate, greed or envy. It requires as to his duties, that he should perform them willingly and understandingly.

With the desire that brings the first degree of reclamation and with this attitude of mind, he develops, though he may at times slip back, a mental set that will result in voluntary reclamation. By this mental set his thinking will without his being conscious of it, extract Light that is free in the bloodstream and some of the Light that is bound in a thought and will even balance some thoughts.

It may also raise the lunar germ along the voluntary nervous system up to the highest of the thoracic vertebrae.
Thinking can get Light from circulating blood only while it is heart-blood and lung-blood, and only when rightness reigns and desire is in agreement with it.

The seasons in the body present a favorable condition when the solar germ, descending and ascending in the two hemispheres of the spinal cord, is opposite the heart. This occurs twice a year, during the three days following the twenty-first days of June and of December. Getting Light in thinking is, however, not restricted to these favorable times; it may happen at any time, provided the lunar germ has risen above
the kidneys.

From heart-blood and lung-blood, thinking, by means of the mental breath acting through the respiratory breath, raises Light from the heart and from the lungs to the cerebellum and cerebrum. Thinking raises it by an effort to hold Light on a definite subject, such as who one is, and who one's knower or Father in Heaven is. The thinking which reclaims Light is intent upon learning from the errors of the past. It is
different from ordinary, haphazard, passive thinking. It is even more than active thinking on a matter of religion or philosophy. It is thinking so intended and restrained as to be active thinking on such subjects as immortality, the dweller in the body, truthfulness, chastity, honesty, the purpose of life or service and goodwill. It is active thinking with the definite aim of learning for personal moral and mental advancement. It overrides all obstacles of desires, allurements and weaknesses. It is accompanied by events in the body. When this sort of thinking goes on it prevents the Light circulating in the body from flowing out, and it empowers the lunar germ to take up more Light.

During this effort Light in the mental atmosphere claims and takes Light from the heart-blood. When the blood-Light becomes mental Light and is taken away from desire, desire tries to follow the Light and so gives force to the thinking. Thinking carries the Light to the cerebellum and the cerebrum. The Light remains in that part of the noetic atmosphere in the brain which is related to the subject of the thinking.

Thinking gets Light not only from heart-blood but also from thoughts, yet only under certain conditions. The thought must be in the heart or the lungs and the thinking must either be done in connection with the willing and understanding performance of a duty or must be thinking toward repudiation of the thought.

Such thinking may produce two kinds of results. It may take away some of the Light from the thought, weakening it, and restore the Light to the mental atmosphere, or it may take away all of the Light because it balances the thought. The human is not conscious of the result produced by his thinking, but the effects of the reclaimed Light will be felt by him as lightness, airiness and vitality in the body and mental ease and the ability to see things more clearly.

Thinking may extract some of the Light that is bound in a thought while the thought is in the heart or the lungs. It does this when it disapproves of the thought, and so draws Light away from it, thus limiting and retarding it.

Thinking may also take all the Light out of a thought. When a thought has been conceived and is not yet issued, it is being gestated in the cerebellum and the cerebrum. There is a communication between the thought and the heart in which it was conceived. The thought is nourished by active and by passive thinking. If during this time the human determines to abandon the aim and the object of the thought, the
thought is drawn back into the heart, and the Light is separated from the desire by thinking and is returned to the mental atmosphere from the heart and lungs.

Light may also be reclaimed from a thought after the thought has been issued, but before it is exteriorized. The thought has then left the head through the frontal sinuses and is in the mental atmosphere. If the human decides to abandon the aim and the object, the thought goes to the part of the mental atmosphere which is in the heart and lungs. There thinking separates the Light from the desire, and the Light is transferred to the mental and the desire to the psychic atmosphere.

It may be that the thought was not exteriorized as a whole, but that only the design was exteriorized wholly, partially or in a modified form. In this case no Light is extracted. If the thought as a whole is exteriorized with the first exteriorization all the Light is extracted, otherwise the Light is extracted when the thought is balanced, which may not be until after many exteriorizations.

A thought is balanced by thinking when feeling-and-desire are in agreement with each other and both are in agreement with rightness and that and reason are in agreement with selfness concerning the act, object or event, which had been witnessed by I-ness. Then the thinking extracts Light from the thought and transfers it to the pineal body where it is restored to the noetic atmosphere.

The Light can be extracted only when the thought is in the heart and lungs. In the first and second cases the decision to abandon the aim and object sends the thought there. In the third case, when the thought is balanced at the first exteriorization because of the mental attitude, this attitude calls it to the heart and lungs.

It is different in cases which are reactions to results of the law of thought. There the balancing is done at a time when a thought cycle has brought the thought back to the heart and lungs for balancing, or when circumstances like mental associations, memories or an event cause the thought to be drawn suddenly into the heart and lungs, or when an abstract subject is thought of, such as destiny, living forever, service, or being conscious of the desire for self-knowledge. Then something affects the heart and lungs and compels the human to question.

This probing and searching is the beginning of the third stage of voluntary reclamation, which is intentional and knowing. Sometimes the searcher finds what he looks for, sometimes he discovers what he did not expect. His thinking opens up the thought and by the Light it uses and the Light that is in the thought, shows him the feelings and desires in the thought as they truly are.

When he acknowledges these to be as the Light shows that they are, and determines that he will make them as they should be, the Light of that thought goes with the Light in the mental atmosphere to the pineal body and is thence transferred to the noetic atmosphere, and the thought is balanced.

The third stage of the reclamation of Light which has come into the body from nature is the recovery of the Light due to knowledge gained in the previous two stages. This knowledge is that he should not by his thinking attach himself to anything or attach anything to himself. The third stage is reached when a human applies this knowledge in his living. As he continues, encumbrances and interferences fall gradually away.

He acquires confidence in action, strength in purpose, penetration in looking at a thing or a condition. Neither friends nor strangers influence him. Money, possessions and attainments cease to have attraction for him. He eats and drinks what will keep his body in health, he enjoys his food although he does not eat for the pleasure of eating. He is not bitter or sour any more than he is a hedonist. He attends to his occupations because they are his work. But all his effort in whatever he thinks or does or omits is to reclaim Light and not to bind it up again.

With such a one, too, the automatic reclamation works better and is more effective than with one who knows or cares nothing about it. The voluntary reclamation is based on a more steady desire which controls all other desires, and on a mental set to reclaim Light, intentionally and intelligently. Thoughts that are balanced are one of two main sources of the Light that is reclaimed, although this is not known to the one who balances them and so obtains the Light that was in them. The other source is Light that is carried by a lunar germ into the head.

The automatic protection of a lunar germ ends when it has come up as high as the left kidney; and the germ is lost, usually through sexual occupations, after the psychic breath has taken off some Light automatically. It may, however, be raised along the spinal cord in the region of the dorsal and the cervical vertebrae until it reaches the midbrain. There it arrives as a physically matured germ, and can when united with
seed or soil, be used in the generation of a physical body, superior in health and strength to those that crowd the world.

However, if it is preserved, it will unite with the next monthly germ which merges into it. Then it will descend and make a second
round through the body, being automatically protected up to the left kidney. It will, if it is not lost, arrive at the head for the second time, at the end of the second lunar month, strengthened by additional Light it has gathered,

19 Retention of the lunar germ.

While it is possible for one who has developed a lunar germ of higher degrees, that is, one carried for two, three or four months, to beget a body in which a doer more perfect than those in the bodies of the run of human beings may enter, and while indeed there have been men on the earth who were born from seeds containing lunar germs preserved for many lunations, it is also possible to retain the lunar germ into
which the subsequent monthly lunar germs have merged, for the regeneration of the body, for self-impregnation and for the building of three inner bodies, in which the three parts of the Triune Self will live also in the form, life, and light worlds.

When all of the subsequent lunar germs have been merged with the first, there is a divine conception in the head, because of the presence of the solar germ.

The solar germ is a portion of the doer and it represents the Triune Self, and has with it some of the clear Light. It has no body of nature-matter, such as the lunar germ has.

There is only one solar germ for each life, though the germ renews itself every year. It appears at puberty, in the pituitary body and descends in the right side of the spinal cord until, after about six months, it reaches the end of the cord proper at about the first lumbar vertebra, (Fig. VI-A,d). Then it turns and ascends in the left side, during about six months, and arrives at the pineal body.

While it is in the head it renews itself and then starts on the next descent. It continues this through life.

At the death of the body it becomes again one with the doer.

The solar germ by its journeys, south and north in the spinal cord, patrols The Way. It keeps open the dwelling place of the Triune Self, while the three parts of the Triune Self, as at present, do not dwell in the spinal cord. With the run of human beings the solar germ does nothing more.
Its potential activities depend upon the presence of a lunar germ in its field of operation. Every lunar germ must pass the solar germ at least once a year, that is, while the lunar germ is going down. With the run of human beings it does not pass the solar germ a second time.

20 Divine, or "immaculate", conception in the head

If a lunar germ is not lost, but on the return path to the head rises higher than the station at the lumbar vertebrae where the psychic breath takes off Light in the course of the automatic reclamation, it is near the path of the solar germ and within the field of its influence.

The solar germ then assists the lunar germ, by giving it strength as well as a push or pull upwards. If a lunar germ is preserved so as to make the second round it receives additional assistance. So it is in each succeeding round.

When a lunar germ has completed thirteen rounds within twelve months, having of course with it the twelve successive monthly germs which have merged into it, and having the Light it received each time it passed the solar germ, and returns to the head, it is met there by the solar germ and receives Light from it.

With that Light is a direct ray of Light of the Intelligence. This is a self-impregnation or divine, immaculate, virgin conception, and from it begins the rebuilding of the physical body into an immortal physical body. With the rebuilding of the body is achieved the reclamation of all
Light that has gone into and was outstanding in nature. Reclamation of all the Light cannot be accomplished except in a rebuilt physical body.

In the measure that a human reclaims Light he becomes conscious of the Light in him, and with that conscious of himself as the doer.

The rebuilding is begun by the lunar germ which has been preserved during thirteen lunations. It is accomplished when the body is two-columned and sexless. Not until then can all the Light from nature be reclaimed, and even then some Light in thoughts will still be outstanding. Human beings living in one-columned bodies cannot reclaim all the outstanding Light because such bodies have not the necessary organization.

The only indication in any school or tradition of a rebuilding of the physical body into an immortal body is found in the Masonic teachings about Hiram Abiff, which is the lunar germ; about the broken column, which refers to the part missing below the sternum, (Fig. VI-E), and about the temple not made with hands, eternal in the heavens, which is the rebuilt, regenerated physical body.

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