Full Chapter Psychic Destiny

01 Form Destiny

The law of thought does not decree events beyond the physical plane, that is, beyond physical destiny.What then is psychic destiny?

Psychic destiny is a name for two kinds of destiny.

One kind, form destiny, affects nature-matter on the form plane, and has to do chiefly with prenatal influences.

The other, strictly psychic destiny, has to do with states in the psychic atmosphere of the doer, and affects the doer after the birth of the body. This is what is here called psychic destiny.

Form destiny is a thought so far advanced toward exteriorization that elementals have already built out the form of it as a future physical act, object or event. This form abides on the form plane of the physical world, ready for appearance on the physical plane when there is a juncture of time, condition and place to give it entrance; then it takes a set and is fixed in the radiant substates of the physical plane as physical destiny.

This happens when the cycle of the thought, thus partly in form, intersects the cycle of at least one other thought of the same or of some other person.

All physical destiny comes out of the ether, which is the solid state of matter on the form plane. It comes through the radiant, airy and fluid states of the physical plane into the solid state of the physical plane. There it appears in sensible, tangible actions and conditions, produced by elementals of the causal, portal, form and structure kinds under the control of structure elementals. The fluid, plastic form matter is hardened from the ether into the stiff material world.

Only a small part can be precipitated at one time, because time, condition and place, which are different on the physical plane, limit the amount of form destiny that can come through. All in a thought that has become form is destiny; its arrival in the physical state may be postponed, but cannot be permanently avoided.

Psychic destiny is all that relates to the human who is conscious as feeling-anddesire. Such psychic destiny comprises all the states and powers of the doer in its psychic atmosphere.

02 Six Classes Of Psychic Destiny

Psychic destiny is of six classes.

The first class is the feeling of pleasure or pain when the physical body is affected by contact.

The second is the feeling of joy or sorrow when the doer is affected without physical contact, as by receipt of a message or by anticipation of a pleasure or of a calamity.

The third class of psychic destiny,and the most important, is the character of the human, his disposition, endowments,sentiments, instincts, virtues and vices. This make-up comes into being before birth and lasts through life and for some time after death.

The fourth class is sleep with its restoration of bodily energy, dreams, the adjustment of the doer during sleep, and states similar to sleeping and dreaming, where the doer relaxes its hold on the senses.

The fifth class is death itself and the processes of death.

The sixth class is shown in the psychic conditions through which the doer passes after death during the periods of its metempsychosis, heaven, transmigrations and re-existence, (Fig. V-D).

Three things are directly affected by psychic destiny: the aia, the breath-form and the doer.

03 The Aia

The first of these three things, the aia, is the principle of form for a human.

It is matter in a neutral state, matter which is no longer nature-matter but is not yet intelligent-matter and does not belong to any one of the four worlds of the earth sphere.

The aia, like the mathematical point, is without dimension; it is not a form; it has neither parts nor size; it cannot be perceived by any of the four senses.

The aia came out of Substance as a unit of fire, progressed through all the degrees of nature matter until it became an aia, and is destined to become a Triune Self. Beings below the human stage have no aias.

At the time of conception the aia which is itself without form and without dimension revivifies the form of the breath-form, which is to be distinguished from the radiant or astral body of the human.

04 The Breath Form

The second of the three things affected by psychic destiny, the breath-form, has an active side which is the physical breath, and a passive side, the form, which receives impressions from the senses, and from the doer when it thinks.

The aia stands back of the breath-form through life and after death until the breath of the breath-form is put out of phase with the form.

The breath-form is an automaton; it is a harlot and an angel for nature and for the doer. It goes with that which is the stronger; it responds to the call that makes the strongest impression; it obeys man's basest desires, yet it is his angel because, after it has been purified, it takes him into heaven. It is most delicately sensitive. It has no inclination to right or wrong, good or bad, health or disease. It responds to impressions made upon it, and then projects them and gives them form.

The breath-form does with the physical body whatever it is bidden to do by the senses or by the doer. It offers no resistance unless it is bidden to resist.

It lives in the involuntary nervous system. From its station in the brain, the front half of the pituitary body (Fig. VI-A,a), it operates automatically the involuntary functions of the body.

The physical destiny of the body is worked through the breath-form. Elementals build out the radiant-solid or astral body, and therefrom the airy-, fluid-, and solid-solid bodies or masses from invisible marks impressed on the breath-form.

All living beings or things that have form in the world of change, from a gnat to an elephant, from a toadstool to a star, from a devil to a god, get their forms through the breath-forms of human beings after death. These breath-forms express in nature the impressions they have borne as the record of human thinking and thoughts.

Expression into nature forms is automatic; elementals of the causal, portal, form and structure kinds have to obey, build out and body forth the signatures on the breathform. Each breath-form has issued millions of forms in and for nature and continues to issue them.

The breath-form cannot be seen by clairvoyants. That which is sometimes seen as phosphorescent, luminous or star-like, is the astral or radiant-solid body, which must not be mistaken for the breath-form.

05 The Breath Form And Conception

Before conception of the physical body, the aia is in the psychic atmosphere.

There it revivifies the form with its breath as the breath-form unit. Gradually the breath-form sinks to the light plane of the physical world. As it is lowered, life matter from the life plane and form matter from the form plane of the physical world collects around the invisible breath-form, which begins to glow.

The breath-form is then like an ember that is coming to life, and this ember is the breath-form of the future physical human being. The breath-form is an invisible physical unit.

At the time of copulation of the parents, this breath-form enters their joined physical atmospheres, flashing with lightning speed through their breaths and blood
and along all the nerves, and then or later the form of the breath-form blends the radiant part of the seed cell with the radiant part of the soil cell. A vortex is formed at the blending. Radiant matter begins to flow into the vortex and so builds up the radiant or astral body.

The physical cells divide, multiply by division and make up the fleshly body according to the model of the radiant body, made by the form of the breath-form.

This astral body is radiant matter which now begins to change and take on the visible embryonic forms leading eventually to the human form. The general form has remained and will remain the same throughout the present period of human progress and is not carved out by the thoughts of each person in the preceding life.
People cannot think of themselves except as in this form; so they perpetuate the type.

An individual determines by his thoughts in one life the changes which will be brought about through his aia for the succeeding life; thus an athlete may become a hunchback, a beauty a hag, and vice versa.

From the time of conception the form grows from the state of the glowing ember and gives form to the radiant matter of the cells of the embryo which is drawn into the vortex, so it builds up the radiant body and according to that the airy, the fluid and the fleshly bodies. The form which expands is the reproduction of the form of the last life of the doer, with the variations as to feature, habits and rudimentary tendencies to health and disease, into which past thoughts will be exteriorized at the proper age of the fleshly body.

During fetal development the breath of the breath-form is separated from its form, but will again unite with it at the birth of the body.

06 Breath Form Post Conception

In the prenatal state the aia reawakens some of the impressions of the past lives, and so provides for the signatures on the form of the breath-form which will be quickened at the proper season into the characteristics of the human being.

Not only the future physical formation and psychic traits are on the form of the breath-form in rudimentary, symbolic, magic outlines, but there also are sketched the signatures for future success or failure. As called for by the symbolic lines on the form of the breathform, elementals come in from nature and build up the finer bodies and then the fleshly body, and the form coordinates them.

This goes on until the fleshly body is born; then the breath enters into and unites with its form and they are the breath-form.

From birth to death the breath-form is the coordinating formative unit, which gives form to and holds the four senses, the systems, organs, cells, molecules, atoms, and particular elementals which are, or function through, these, into one complete organization, and through the fourfold physical body keeps them in proper relation.

It causes all involuntary movements of the body in waking or sleeping and also obeys the directions of the doer for voluntary movements. The breath-form does what some people attribute to the "subconscious mind," the "unconscious mind," the "subconscious self" or the "inner consciousness." It obeys whatever makes the clearest and the deepest impression. So it obeys the impulses of nature in carrying on the involuntary functions; it obeys conscious or unconscious self-suggestion; or it will act on a lie, such as that a rooted disease does not exist.

But it will only obey an impression as long as that is the strongest. In this way it may seem to go against the law for a while, but in time that impression which has behind it the universal law of thought must become the strongest.

The breath-form plays an important part in feeling. The doer can feel a physical object only when its physical body contacts the object and this contact is transmitted through the nerves to the finer bodies, which transmit the impressions to the breathform. The doer makes the contact through the breath-form. This lines up and relates to the doer the impression received. During waking life the breath-form is connected
with the doer. During deep sleep the doer is out of touch with it.

The breath-form holds the same general shape throughout life, but it changes from youth to age and assumes the features revealed by the changing appearance of the human. These changes come, not because the breath-form itself grows old, but because of man's thinking and mode of living. By different thinking the breath-form could be kept young forever and be made exempt from death.

07 Breath Form And Animals

The breath-form is for communication of the doer with nature by the body-mind, through the senses.

Animals do not have a breath-form; they do not need a breathform,because they do not think, though it is often supposed that animals do think.

How then, it may be asked, can animals feel and desire without the breath-form?

The answer is that the feelings and desires of animals are automatically put directly in touch with nature through the four senses of nature, by sight and hearing, and by taste and smell. The animal feels and desires with that portion of the feeling-and-desire of the doer, cast off after death, which animates and is the type of the animal.

While having modified characteristics of human beings, animals are relieved from the restrictions of human thinking according to human customs; they are dependent on the senses in their relation to nature. They are impressed by nature directly through the senses and respond immediately to the impressions received.

Thinking would inhibit their immediate response to impressions. Animals are specialists in response to nature impressions through the senses, without inhibitions.

After death the breath-form remains for a while with the doer, but later is separated from it. The doer and its breath-form unit are in touch and out of touch at
various times after death. At the end of the heaven period, the breath and form of the breath-form unit are out of phase and are quiescent.
When it is time for the new life on earth, the aia stimulates the breath, which revivifies its form and then is the breathform for the next physical body.

08 The Astral Body

The aia is not the astral or radiant-solid body, nor is the breath-form the astral body.

The astral body is a body of radiant matter, not a unit. It is made of radiant matter of the physical plane, of the same matter as are the stars and lightning.

It may be seen at times as separate from the physical body, but the aia and the breath-form cannot be seen at all.

The astral body grows with the fetus and after birth surrounds the nerves through which the breath-form lives. The destruction and dissipation of the astral body, as by burning or decay, does not affect the aia or the breath-form.

The astral body has little more permanence than has the gross physical body. However, it is nearly as different from the solid-solid as is the breath-form from it.

The astral body is the means by which figure is transmitted from the breath-form to the fleshly body.

  • It is plastic, elastic and electric.
  • It can exhibit tremendous strength, can extend beyond or out of the physical body, and get away from it for some distance.
  • It can be molded into any shape and take any color. It may diminish or increase in size.

Physical bodies cannot be mutilated without destroying them; thus the head cannot be flattened or elongated, or a sword cannot be pushed through the heart without causing death. But the astral body can for a time assume any shape and return uninjured to its physical body. So it is possible that a person while walking through a garden may reach out his astral arm and pluck an apple or a flower, or in a room apport objects, which then come to him through the air by means invisible to one who cannot see the operator's astral body.

The astral body of a medium furnishes the matter in which materializing entities clothe themselves; when they cease to use it, it reenters the body of the medium. In these and other respects the astral body differs from the breath-form.

The third of the three things affected by psychic destiny, the doer, and the manner in which it is so affected, are discussed in subsequent pages.

09 Form Destiny Prenatal Influences

The first kind of psychic destiny, form destiny, comprises the prenatal influences which mold the physical body.

These influences are the doer's past desires while in animal forms, which come together again when summoned for the descent of the doer. The mother and heredity are merely the channels for the shape and endowments of the newborn. The period of prenatal development subjects the mother as well as the child to influences from the form world, for childbearing is a distinctly psychic period.

The second kind of psychic destiny, strictly psychic destiny, becomes manifest after birth, in the endowments and conditions under which the doer works in life.

Formative influences appear in the first years, others come later in life; all are exteriorizations of thoughts. So come cheerfulness, content, courage, modesty,
frankness, and their opposites.

In a few instances special features appear as psychic destiny, as in mediumship and the premature development of functioning on the form plane. But since men are unable to govern their feelings and desires it is well that they do not develop along these lines. Among practices to force such a development are postures and breathing in a certain way. They usually end disastrously, for interference with the physical breath brings on far-reaching disturbances. The psychic nature should not be dreaded because of these dangers; many benefits may be derived from a normal and natural development of the psychic powers, now latent in most people.

The ability to diagnose and prescribe for diseases, the acquisition of personal magnetism and the power to heal by laying on of hands, are advantages which may accrue because of psychic development. Some space is given to those who explain all things by the law of vibrations, and to those who believe that a study of colors is a key to occult powers, and to those who want to be astrologers.

Sensing astrally that which is ordinarily concealed comes as the result of natural growth of the sense of sight. If the development is premature or is abused, the doer instead of controlling forces and beings in the elements will be controlled by them.

Religions are psychic, and are psychic destiny. They affect the emotions and satisfy the need of the suffering doer and the demand for being saved, that is, that it may not perish after death.

Government, institutions, laws and politics are largely psychic destiny, and changes in them are due to emotional reactions of those who are affected by them.
Party spirit is not merely a figure of speech; it is an entity which represents the feelings and desires of many, united in one form. Likewise there are spirits of definite classes clinging to their special conservatism and prejudices. These spirits make an impression on the astral body of the embryo of one who belongs to them, and so comes the inborn predisposition for or against certain institutions. Habits, customs and fashions are psychic effects.

These various aspects of psychic destiny relate to form destiny and to the first and second classes of psychic destiny, those which comprise feeling through the physical body and feeling by the doer without contact.

10 Six Classes Of Psychic Destiny

The six classes of strictly psychic destiny are all subjective states. These, as well as mental and noetic destiny, are the interiorizations and their effects, which are produced upon a doer by what happens to its body on the physical plane.

Some of the interior effects of the first class, which are those of pleasure and pain from physical contact, result with certainty. These are directly reward and punishment and, while they are not decreed by the law of thought, they result necessarily. They are used to make or enforce payment and to teach lessons. While it does not follow that there can be no learning without previous payment, there is in most cases no learning without it. Besides, the paying is a part of universal adjustment and, as it consists in having pleasure or pain as the immediate result of exteriorizations in physical events, it cannot be avoided.

Psychic destiny of the second class, joy or sorrow without physical contact, is also unavoidable.

The third class relates to the character of the human being, his disposition, endowments, sentiments, instincts, virtues and vices. While the make-up of the doer portion in the body is stamped in rudimentary form on the aia, the human can exercise a right of choice whether he will submit to or fight against his temperament, disposition and desires. Therefore character does not necessarily result from exteriorizations of thinking and thoughts alone. The character brought over from the past life was impressed upon the aia, and when time, condition and place are fit, the traits will appear in physical actions. Psychic effects appear also in some of the vices, such as drunkenness and gambling, and in certain psychic states, as gloom, pessimism, malice, fear and despair and, on the other hand, as hopefulness, joyousness, trust and ease.

The fourth class of psychic destiny is sleep and other states where the doer is not in control of the four senses, as hallucinations, somnambulism, hypnosis and self suggestion.

The fifth class is death and the process of death.

The sixth class relates to states after death, (Fig. V-D), the Judgment, the hells and heaven. From heaven the doer sinks at last at the fullness of its eternity, onto the light plane of the form world and there awaits connection with the physical body which is being prepared for it and in which it will re-exist.

The psychic destiny of the fourth, fifth, and sixth classes is unavoidable.

With these preliminary remarks on psychic destiny as a basis, we can now proceed to a more detailed discussion of form destiny and strictly psychic destiny

11 Form Destiny Prenatal Influences

One's form destiny begins with prenatal influences on the body in which he will dwell, and lasts through life and beyond death until the end of his heaven period.

The race to which the body will belong had been determined at the end of the previous life. The family in that race in which the body will be formed is selected to meet the requirements of the doer's destiny. The doer portion which is to re-exist brings about the influences which will affect its body during formation, and will provide it through the family with such tendencies as are the result of its past thoughts and fit the opportunities of the present.

Hardly ever is anyone in after life conscious of the suffering incident to the formation of the body in its place in the womb. He who does remember is one who
understands his own shortcomings and his duties and the failings of his fellows, who sympathizes with the weakness of others and who endeavors to assist in the
difficulties of life.

The selection of a family and of the time for building the body often involves many problems. The physical destiny of the doer-in-the-body must fit in with
innumerable events in the lives of others and with public matters. Time, condition and place are all-important. To be born too soon or too late would mean being a misfit in the social order.

The time for the beginning of a certain body must be selected so as to allow the cycles of its own life to intersect cycles in the lives of others with whom it is
to be connected. When the selection has been made and at the time of conception, the breath-form enters the atmosphere of the father and mother.

12 Conception Fetal Development

Conception is caused by the presence of the form of the breath-form. It binds their two germs in the body of the woman by fusing the radiant matter in both germs and is the center at which universal forces begin the building of the new physical body.

This radiant matter develops into a small astral or radiant-solid body which takes on the impressions from the form. The expansion of the radiant-solid body within the fused cells causes the physical cells to divide and so to multiply until the potential form within the radiant-solid body is gradually built out into the growing embryo.

The bonding is the union of the three and is like a gong, a summons or a trumpet blast. Inaudible to physical ears, the summons brings in the elementals which are directly concerned with the building, in their order. Hundreds of these gongs resound through the world every minute. But each call is answered by those elementals only which are to build that particular body.

Only those build who were connected in a certain way as elementals with the previous physical body of the owner of the new body. When the summons comes to them, some are free in the elements, some are bound in plants and some in animals. They must obey the summons.

  • Those that are free go at once;
  • those that are in plants are set free.
  • Those that are in animal bodies are set free by the natural death or the destruction of the animals in which they are.

In this way the elementals which once operated in parts of a human body come together in the physical atmosphere of the mother, and pass into her body through light, breath, water and food. Gradually they are built into the body of the embryo. Those which are built in before the placenta is developed, during the amniotic period, come in by osmosis; those which make up the fetus after placental development has begun are breathed by the mother from her atmosphere into her lungs, enter her bloodstream, pass through the umbilical cord and are built into the fetus. This taking on by the breath-form of a new carnal body is a resurrection of the former body.

The flora and fauna of the world do not spring into existence at the order of a personal God; they are created by the thoughts of man. A part of this subject has a bearing upon psychic destiny at the time of the birth of a new body. During the previous life the doer had desires for prey, cruelty, squalor or venom. These desires bond the union of male and female animals, and are later embodied in the offspring.

In this manner human feelings and desires become pigs, cats, fish and other animals. Cattle, sheep, deer, zebras, horses and dogs are of a different kind, and are the embodiment of a better class of desires. Animals have no indwellers in the sense of doers in human bodies, nor have they aias. They are feelings and desires and their bodies are made up of elementals. Some of these animals are formed during the lifetime of the man, some after his death.

When the call is sent out at conception, these former desires, in their animal garbs, have to obey the call. The animal bodies in which they are, die so as to have the animal-like feelings and desires present in the order in which they are needed for the new human body that is being built. These animal types are built into the radiant-solid body and partly into the flesh body, and are later in life the basis for thoughts like those of which these animal shapes were the exteriorizations.

So the cycles go on and the circulations from man to nature and from nature to man are kept up; the thoughts take form in animal shapes, and upon the destruction of the shapes the indwelling feelings and desires seek the source of their existence. They return to the psychic atmosphere of which they are a part. In this way animals transmigrate from nature into man.

Malformations, defects, diseases and disposition to ailments which come in later life, are built by elementals from impressions upon the breath-form into the radiantsolid body at about the time that they appear in the flesh. These formations are forms of thoughts. In a former life repetition of some thought or a sudden energy concentrated and poured into a thought, gave it a mold, which made an impression upon the aia.

Elementals now sense the mark which is projected upon the new breathform and build it into the radiant-solid and then into the flesh body. The thought is exhibited now in that part of the body or connected with the center through which the thoughts of that particular kind usually come into the human system when a man thinks.

The physical body is prepared and built in the prenatal state by the four classes of elementals. According as one class predominates in the combination, the man is endowed with certain abilities or disabilities which come out in his youth or in later years.

  • Where the fire elementals prevail, the man will be agile and quick in his movements;
  • where the air elementals prevail, he will be graceful, a dancer, a jumper or a runner, and can pass over heights without fear of falling;
  • the water elementals give a love for water, swimming and bathing;
  • the earth elementals make him heavy in body, so that he prefers to keep on solid ground.

These four classes of elementals are combined in different proportions; where one class is lacking the person will fear the conditions which the lacking class would have made agreeable to him. So the lack of fire elementals causes fear of fire and inability to deal with it and danger of being burnt. The lack of air elementals will cause a dread of dizzy heights or any heights, of looking into deep places or of walking on a trestle. Such a person will never make a good dancer or a swift runner. The lack of water elementals becomes evident by dislike of the water and by misgivings where water is concerned. Such a person will not really enjoy bathing or make a good swimmer. Lack of the earth element will cause one to get away from the land and seek the water; he will be ever moving about, restless and seeking change.

According to the predominance or absence of a certain class of elementals one will select or be attracted to or led into a vocation and certain events will happen to him. Those who become firemen, stokers, smelters, electricians, fighters, actors or astronomers by choice do so because in them the fire elementals predominate. In dancers, mountain climbers, aeronauts, athletes, musicians, poets and singers, the air element prevails. The water elementals make men sailors, fishermen, boatmen or good cooks. The earth elementals make men workers of the soil, miners, farmers or masons.

The four temperaments are due to the prevalence of elementals of a particular class in the personal make-up.

  • Fire elementals make men ardent, irascible and quarrelsome;
  • air elementals make them dreamers and light-hearted;
  • water elementals make them restless, adventurous and changeable;
  • and earth elementals make them heavy, stolid and materialistic.

Worldly success and failure are determined and foundations for them are built into the embryo by these four classes of elementals, from the magic symbols on the breath-form. Each class of elementals represents its own great sphere of fire, air, water or earth; but in the earth sphere the other three worlds are subordinated to the physical world, where the great Spirit of the Earth rules, and where the most concrete form of his rule is money. For one to have material success the earth elementals must be powerful in his make-up.

The building of the body in its prenatal state is thus done by elementals that work out in physical matter the lines on the breath-form made by previous thinking and thoughts.

Among peculiar prenatal influences are those exerted by several kinds of creatures that have thrown themselves out of the stream of human progress. These beings were human, but have foresworn their humanity. They lost it because they were enemies of humanity or because they fell below a certain level. Shedding blood for the pleasure of it, inflicting injury for the delight of seeing the victim suffer, extorting money from the helpless or delight in ruining the lives of others, and excessive sexual indulgence practiced for many lives, will put one out of the stream of humanity.

Then there are those who are not so much a danger to others, but who have fallen below the standard. Such are the persons who are degenerate through drinking alcohol to excess, using narcotics, or through excessive or abnormal sexuality. These creatures have lost the right to be born in human shape and are debarred from lawful entrance through normal copulation. They can come only if they can bond a couple uniting out of season or while drunk or during menstruation. Such a couple sponsor the creature for which they furnish a body, and are responsible for bringing into the world one who would have been barred from the human family except for the manner of their admittance. The prenatal influences which these creatures bring to bear result in acts of depravity by the mothers.

13 Prenatal influences of parents. Thoughts of the mother. Inheritance of

It is supposed that the child's future character depends upon the mother and her environment.

  • This is not entirely true.
  • The mother is but the willing or unwilling instrument who works according to the form destiny of the future child. Experiments have been tried to produce offspring that would fulfill certain hopes.
  • Most of them have failed.
  • Among the Greeks, expectant mothers were surrounded by objects conducive to the production of healthy, beautiful and noble children.
  • Such children were frequently produced, as far as physical qualities were concerned; but parents cannot produce noble characters and intellects.

The best way for a woman to assure herself of a child which will have noble qualities and intellectual powers is to have these herself, to control her desires and think on lofty subjects before conception.

  • However, women with strong desires or holding tenaciously to a thought have shown that strange results may sometimes be produced by the invisible and psychic influences prevailing on the form plane during fetal development.
  • Marks have been made on the body of the child, due to a picture held in the thoughts of its mother and then built out by elementals.
  • Strange appetites have been impressed, fierce desires engendered and peculiar tendencies implanted in the child;
    • or birth was accelerated or retarded in consequence of some thought of its mother.

This interference would at first seem to disprove the law of thought, as destiny; but there is no real contradiction.

  • Often when the mother supposes that she is the cause of birth marks or tendencies in the child, she has been impelled to act by the child's own past thoughts.
  • The child whose destiny seems to have been interfered with by the action of the mother is receiving just payment for a similar act done to another in a prior life, while the mother is either paying the child for a like interference with her or another's psychic destiny in a previous life, or is setting up for reasons of the law a new score which must and will be paid in the future.
  • When the doer to whom such form or psychic destiny is due is ready to re-exist, it will be attracted to parents who have these notions about prenatal development.
  • If a man and his wife are pure in their bodies and their thoughts, they will attract a doer about to come into a body whose destiny requires such conditions.
  • The destiny is decided before pregnancy.
  • After the impregnation is made, the mother cannot change the character and psychic tendencies of the doer which is to re-exist;
  • the utmost that she can do is to interrupt or postpone their expression, if such is the destiny of the child.
  • The mother has no right to say what the features of the child shall be, or what position in life it shall hold.
  • Nor has she the right to attempt to determine its sex.
  • The sex has been determined before pregnancy; any attempt to change it is against the law and injures the child.
  • With the beginning of pregnancy, the mother is brought more closely into touch with the form plane.
  • She should hold herself to a pure life and think on lofty subjects, thereby avoiding improper thoughts.
  • Her right to change these thoughts, appetites and desires which come to her depends on how they affect herself.
  • She has the right to refuse to obey any impressions felt which would tend to lower her in her own estimation or to injure her present or future health.

Prenatal development opens the psychic nature of the prospective mother and makes her sensitive to influences from the form plane.

  • If she is of sound health, mind and morals, the uncommon emotional phases which she experiences come to her because of the thoughts of the doer which will be in the child.
  • If she is a medium or of weak mind, lax morals or unsound body, she may be beset by all manner of beings of the form plane, which desire to obsess or control her and to have the sensations which her condition affords them.
  • Nature ghosts, ghosts of dead men and morbid desires of the living and "lost" portions of doers, may crowd in upon her.
  • If her body is not strong enough or her desires not opposed to them or if she is not high-minded enough to resist their urgings and does not know how to keep them away, these creatures in search of sensation may control her.
  • Sudden debauchery, fits of drunkenness and morbid fancies may be indulged in; bestial appetites gratified; revolting practices allowed; explosive outbursts of anger which lead to killing and messing in blood may take place;
  • paroxysms of delirious fury, frenzied hilarity or intense gloom, may obsess the mother irregularly or with cyclic frequency.
  • Such conditions are usually caused by creatures who have been thrown out of the stream of human progress.
  • On the other hand, the prenatal period may be one of satisfaction, one in which the mother feels sympathy for everyone;
  • a period of mental exhilaration, buoyancy and life, of happiness, aspiration and high-mindedness, and she may gain knowledge of things not usually known.

The atmospheres of the incoming doer blend with the atmospheres of the mother, and thoughts whirling in the atmospheres of the fetus
affect her.

  • The atmosphere of the doer of the fetus acts upon it through the atmospheres of the mother, and all connections are made through the breath.
  • All this is the psychic destiny of the doer who will live in the body which is being prepared, and at the same time it fits the mother and is her destiny.
  • This period of a woman's life is distinctly psychic.
  • She may learn much by studying her emotions and thoughts during that time, for by doing so she may follow not only the processes of nature within herself, but may see these in operation in the external world.
  • Moreover, it is her duty to protect the body in her charge from evil influences which may beset it through her.

As soon as placental development begins and circulation is established between the fetus and the mother, the four atmospheres of the mother and the breath-form of the fetus are mutually connected.

  • The food she takes becomes part of her blood and that carries her breath into the fetus, where the doer's own thoughts are thereby implanted.
  • Desire in the mother for wholesome food or for liquors or for strange foods and drinks, comes from the thoughts of the doer which thus express themselves in the physical body later in life as proneness to virtues or vices.

The father's heredity is stamped on his germ cell, the mother's on her germ cell, and the doer's own heredity on its breath-form.

  • But nothing can come as heredity from father or mother that does not coincide with the heredity of the breath-form.
  • This heredity, which controls like a screen what will be let through from father and mother, consists of the impressions made on the aia by previous thoughts of the doer and is transferred to the breath-form at conception or during gestation.

Thoughts are precipitated as tendencies into the fetus in a twofold way:

  • firstly as impressions transferred from the breath-form through heredity from the parents,
  • and secondly directly from the breath-form as exteriorizations from thoughts in the mental atmosphere of the doer.

After the child is born, the tendencies implanted in the fetus and re-existing in the child gradually develop into the physical form and features, the psychic inclinations and the mental qualities and powers. Finally, the body comes into the world with the desires and tendencies which have been transferred by the doer to the child through the father and mother.

All those who "inherit" propensities to shed blood, to rape, lie and steal; tendencies to madness, fanaticism or epilepsy; inclinations to be hypochondriacs, freaks or rogues, or to be mild-mannered, easy-going, matter-of-fact or jolly; a bent towards religious fervor or artistic ideals; who inherit unaffected, modest, upright, considerate and well-bred natures, all possess such traits as a result of their own former thinking and thoughts.

14 The First Few Years Of Life Psychic Inheritence

When a child is born, its breath-form contains the rudimentary psychic destiny to be experienced during life.

  • This psychic destiny is held in germ, ready to grow as soon as season and conditions are propitious.
  • The conditions and the season for the development of the psychic destiny are brought about by the growth, maturity and aging of the physical body, in conjunction with the mental attitude of the doer connected with that body.
  • The destiny to be experienced in adult life is distant while the body remains that of a child.
  • As the body develops, the conditions are furnished by which the old desire seeds take root and grow.
  • The growth is retarded or accelerated, continued or changed, according to the manner in which the doer thinks about these conditions.

The first few years of life, up to about the seventh, soon pass out of the memory of most people.

  • These years are spent in adapting the physical body to its breath-form through the astral body.
  • Although forgotten, they are among the most important in the life of a human being.
  • As a tree is shaped, trained and pruned by the gardener, so the desires, appetites and psychic proclivities impressed on the breath-form are encouraged, restrained or changed by parents and teachers.
  • The child has fits of temper, meanness and viciousness, which are curbed by the parent or teacher who protects the young from noxious influences.
  • The training, care or abuse of the psychic nature which are experienced in early life are the direct inheritance of the doer.
  • The surroundings furnished, with their psychic influences, the vicious or pure minded temperaments of those to whom a child is entrusted and the manner in which its wants, desires and needs are treated, are just returns for its past thinking.

While desire is usually attracted by a like desire and a doer seeking re-existence is guided to those parents who have similar desires, yet owing to the interblending of the different kinds of destiny, a doer is often connected with those whose desires and thoughts are different.

  • The stronger the character, the better and more readily will the doer overcome any evil psychic tendencies acquired in early life;
  • but as there are comparatively few strong characters, the early psychic training generally gives direction to the entire life.
  • A parent or guardian who is vapid, who loves the glitter of baubles, who panders to the appetites and seeks sensation, will instill similar inclinations into the growing child and stimulate its desires to a wild, luxuriant growth.
  • This is the fate of those who in the past have not cared to restrain their desires.
  • The child who is allowed to bawl and fret inconsiderate of others, and whose parents allow it to have whatever it cries for, is one of those unfortunates who live on the surface of life;
  • these are the barbarians of society who, however numerous they may be at present, will as humanity grows out of its child state, be fewer, and will be considered wild specimens of an undeveloped tribe.
  • Theirs is a troublesome destiny, as they must awaken to a knowledge of their own ignorance and taint before they can so adjust themselves as to become orderly, inconspicuous members of civilized society.

The encouragement or restraint of its emotional nature which a child receives is either the return for its past treatment of others, or an opportunity to learn control of its feelings and desires.

  • A child who gives evidence of talents, but who, owing to circumstances such as the disapproval of its parents, is discouraged from developing them, may find this not a misfortune but a benefit, if certain other tendencies are present, like a desire for narcotics or drink.
  • For the artistic temperament, if allowed to express itself then, would make the psychic nature more susceptible, would encourage drunkenness and would injure the astral body by opening it to vagabonds in the astral states.
  • Not to allow artistic training in such a case will only defer this development and help the child to resist more easily the demon of intoxication.

At the same time, parents who either through lack of means or without apparent reason offer opposition to a child's psychic inclinations, often furnish such opposition in payment of an old score or because the doer did not make use of the opportunities which it had before.

  • Those who encourage its appetites, or who aid to develop its cunning or its wish for that which does not belong to it, or who do not discountenance its tendency to self-indulgence, laziness or greed, are made to offer such conditions as the natural psychic inheritance of the child's past.
  • With these conditions the child should work in the present in order to overcome and control them.

15 Mediumship Materialisations Seances

Peculiar phases of form destiny and psychic destiny are furnished by persons in whom "astral senses" are developed prematurely or improperly, as in cases of mediumship, clairvoyance and the practice of certain breathing exercises; and, on the other hand, by those who are endowed with personal magnetism as the result of right living.

It is dangerous to develop away from the physical towards the ethereal, which is the solid state of the form plane. One needs a gross or solid physical body to be on the physical plane and to protect his fluid-solid, airy-solid, and radiant-solid bodies from the forces which are concentrated in the solid-solid state, (Fig. III).

When lust, anger, vanity, envy and greed are controlled according to the dictates of reason and morals, the physical body is able to withstand inimical forces of the finer states of the physical plane.

As an immortal doer now comes to life in the solid state of the physical plane and becomes aware of it, so the doer will at some time become conscious in and aware of the finer, the fluid, airy, and radiant states of the physical plane. To do this with safety, the doer must become alive to these finer states in the regular course of development and without leaving the fourfold physical body.

Since the finer bodies or masses develop as the solid-solid physical grows, any attempt to give them special attention and to develop them is not only injurious to the solid-solid physical body, but calls upon the finer bodies to do more than they ought.

Until the feelings and desires are mastered any attempt to force an entrance into the finer states of the physical plane is almost certain to end in control and obsession in that life, followed by a similar fate in the next.

One phase of psychic destiny is mediumship. The differences in degree and development of mediums are many, but generally speaking there are two kinds. One is the medium whose feelings and desires are under his control, whose astral body and breath-form are trained and whose doer remains conscious and in control of the body while that body reports the impressions which the doer would have it receive. The second kind abandons the body to outside controlling entities and is ignorant of what is done with it while the human is in the mediumistic state and under the control of spooks or elementals.

Mediums of the first kind are few and not likely to be known to the world; the second kind is becoming more numerous, because of influences of discarnate beings to lead the human race into ancestor worship.

Mediums radiate a peculiar and subtle odor in their physical atmosphere, as a flower emits a perfume which attracts insects. Elementals, spooks, shells, dwellers and vampires seek the physical atmosphere of a medium and through his body as a channel to reach the physical plane in order to satisfy themselves. Such a medium is one who has in the past or in the present life desired the inner use of his senses, principally sight and hearing. Nearly every medium thinks that he is specially favored by the "spirits", who tell him that he, the medium, has some special and important mission in the world.

One who desires to develop mediumship frequents seance rooms and desires apparitions; or, sitting in the dark in a negative condition, waits for impressions, the appearance of colored lights or spectral forms. Or he gazes at a bright spot so as to become negative and unconscious in order to induce control. He may sit as one of a circle where all desire communication of some kind with the "spirit world"; or he may use a planchette or ouija board to get into such communication, or hold a pencil and yearn to have something push it. He may gaze into a crystal to throw the vision into focus with astral pictures. Or he may take narcotics to have his nerves affected and put in touch with the radiant-solid, or astral, state of the physical plane.

The psychic destiny of all who trespass upon this state, is the same, whether these practices are followed or whether one chooses to be hypnotized and so forced into the astral state by the will of another. They become slaves of irresponsible beings of that state.

The known history of some of those who kept open house for unknown beings, which have then obsessed and controlled them, should be a lesson to others who want to be mediums and to all those who desire to develop their senses astrally. It is hardly possible for one in a thousand to escape the clutches of the inimical creatures which are likely to obsess the unprotected on the form plane or on the astral plane.

At seances, public or private, there may be present elementals of the four elements, or mere astral forms, or wraiths of dead men and desire ghosts of dead men, called spooks, shells, monsters, cloaks of vices or elementaries, which may be either feeble and innocuous or strong and malignant. Desire ghosts of still living men may be there too, but this happens rarely. All these entities crave sensation through the activities of living beings. They want to bathe in and absorb the feelings and force of the living, which they cannot do in their own state but only through a human body.

The desire ghosts of living men want more power to add to their own. If the moral nature of the medium is strong, the unseen entities that may enter are either of a better class or are too cunning to oppose at once his moral standards. As the astral body of the medium is used by these entities, it loses its force and its power of resistance until there is no opposition to the controlling influence, which is seldom the same for any length of time.

When the astral counterparts of organs are weakened and broken down, the entities which have used them discard the medium's body for other bodies furnished by new persons longing to be mediums. So that even if a medium is at first controlled by an entity which seems above the usual inane beings which are called controls, this entity will discard the medium when he is run down. Then creatures of still lower
orders will in turn obsess the medium. Finally there is the sorry spectacle of a human ridden by creatures less than human, which goad him in various directions, as a monkey astride a pig will bite and drive it. The medium and the control both desire sensation, and both get it.

The entities that come from the other side of death are exceptions to the multitude of doers who have passed on. Death is followed by a coma from which some doers do not recover for a long time. After the coma some dream, and some live over events of the past life. But all awaken at some time, become conscious that they have passed through death, and after a time they are judged; then they go through purifications, and then into a state called heaven, or rest, (Fig. V-D). While they are being judged and while they are being purified, they cannot return to earth. But before their judgment, some of them may on rare occasions return to the radiant-solid state of the physical plane.

Sometimes if the departed doer dreams of one of those present, it may drift into the physical atmosphere of the medium. But then its whisperings and breathings will be only the vaporings of the dreamer. After waking from the dream and before going to its judgment the departed doer may, on rare occasions, come or be drawn into the atmosphere of the medium to communicate with one of the living, either to give some information or to express regret; it appears when its breath-form is clothed with matter taken from the medium's astral body.

Another class, few in number, of doers that may return, are doers who when overtaken by death know that they have left undone something which they had wished to do. Another class are suicides, drunkards, murderers, misers and those with whom money was almighty; their dreams bind them closely to the earth.

Another class are doers who have thought little in life, and will not have much of an after-death state.

All these are at least doers. Also, doers that are in a coma or in a dream may be awakened by the strong desires of the living who would hold converse with them. So a husband would disturb the doer of his wife, or a mother that of her child. If they come into contact with a medium, they, because of their strong desires, can, through the atmosphere of the medium, reach and pull on the departed doer and bring it backto the radiant-solid state.

There the doer is like one suddenly awakened from a dream, confused, uncertain and unfamiliar with its surroundings, and so can give little information as to its condition, though it may be able to answer some questions. Such doers are ignorant of their own status and of their future. They do not know any more than they did in life, they do not know as much. The doers of the restless and the worried, who have left something undone and therefore seek the earth, are sometimes allowed to come back to have what they wished carried out. The great majority, however, are the earthbound doers, those of the hard-hearted, inhuman and fiendish and with them suicides and drunkards. These often seek the earth through the atmosphere of a medium. After a while they are taken away and so deprived of the means of satisfying their greed, lust and cruelty. No doer can return after the judgment.

The desires that were shaken off are nothing more than cloaks of vices, without conscience and without a form, but are venom, lust and greed. These are again earthbound, but they are not doers; they are writhing, shapeless or monstrous things, which seek the earth to fasten on a human and obsess him. They are sometimes called elementaries, or "soulless" beings. They seek the atmosphere of a medium so that they can fasten on it or on some other human through it. If they get a human they lay hold of him at the sex part or the solar plexus, like a poultice or a crab, and ooze in, or they jump on the neck like a cat and eat into it and disappear, sinking into the body.

What is called materialization takes place through the preparation of an atmosphere and a channel through which the creatures which manifest pass from the radiant-solid to the solid-solid state. The atmosphere is made by the audience; the friendlier its attitude the more complete and easy will be the materialization. These persons think: "What will come?" "I want to see my husband." "I want Black Hawk, the control." "Will my investment in Blue Sky Petroleum shares pay?" "Is my lover faithful?" "Shall I make the voyage to Brazil?" "Will Bright Eyes tell me if I have a tumor?" "Who stole the silk from Weaver's store?" "Was Mabel murdered or has she eloped?" "Is Johnny safe in Heaven?" "What do the spirits do in Summerland?" "Where do we go when we die?" "Have the spirits any message for me?" These thoughts, selfish, inquisitive, emotional and silly, are so many currents in the room.

They revolve around the medium and they may interfere with each other. Sometimes it is asked that a melody be sung. A melody produces a magnetic bath and arranges the currents so as to prevent their crossing. The thoughts roll around the medium, and soon create a whirl which is drawn into the medium as a center. Then the conditions are ready for a materialization. The atmosphere has been created and the channel is ready.

Like a mob no longer restrained by gates, swarms of spooks and elementals are ready to rush in. But there is a law that too many cannot come at once, else they would destroy the medium. Usually the medium has a so-called control which protects him after a fashion against the onrush.

Then there issues, usually from the side of the medium, a soft, bluish, phosphorescent, plastic stream, which is matter withdrawn from the fourfold physical body, and visible because of the radiant matter. This stream gives body to the materializing spook or elemental, then called a "spirit". This may have an entire human form, or only a head or a hand or other part. One or two or even more forms may be manifested at the same time, depending upon the vitality furnished by the medium and the audience. Not only human bodies, but fabrics, flowers, musical instruments, bells, tables or other things may be manifested. These bodies and things are hard or flexible to the touch. They can be examined.

The "spirits" may lift someone in the audience, or they may be lifted themselves. All these manifestations are made of the material furnished by the medium, and reinforced by effluvia drawn off from the fourfold physical bodies of the sitters through their physical and psychic atmospheres.

The manifestations may last for a few seconds or for hours, depending upon the vitality of the medium and audience and upon the harmonious wish to have that particular form remain. Skepticism, ridicule, disbelief and opposition to the manifestation will interfere with or dissipate it. The manifestations cannot usually be done by daylight, any more than a photographic negative can be satisfactorily developed in sunlight. Sunlight and strong artificial light interfere because such lights are harsh in their action on this finer matter, preventing its expansion and formation. The manifestations are easier and better in the dark, or by soft moonlight or low artificial light and in a cloudy or moist air. Such air furnishes a better magnetic condition.

A seance is like a play in which the actors converse with the audience. The medium furnishes the costumes in which the actors appear, and the audience, though unknowingly, decides what characters the spooks shall assume. Sometimes the characters represented are genuine spooks; then, if anyone in the audience will help them, they can tell about their own past experiences and present condition. They can do this, however, only because of the Light available through the thinking of the audience. Most frequently the spooks or elementals masquerade as the person desired by the audience. Frequently thoughts are in the atmospheres of people in the audience, of which they themselves are not conscious. But the spooks and elementals sense these thoughts and impersonate them. So the ordinary Bills and Janes, the many Napoleons, Shakespeares, Cleopatras and Queen Marys, appear. The spooks have no intelligence, nor have the elementals. Whatever reasonable information is given is developed from such intelligence as the audience may furnish. In rare instances a disembodied doer may impart information of moral value. It is possible that information of a higher order may be given at certain periods. It is possible, but actually has been so rare as to be negligible.

Everyone taking part in such materializations gives something and gets something. The sitters, be they one or many, give a portion of their finer bodies and vitality, whether they will or not; and they get the entertainment, such as it is, and the experience; but they get no information except such as may be brought out from the other sitters; no new information is given. The elementals and spooks give amusement and pretend to give whatever the sitters desire, and get the sensations afforded them by direct association with human beings. At seances the admonition is given to believe in "spiritualism", in order to excite the curiosity of the sitters, to hold their thoughts and to get them to think of the departed as also living but in the "summerland", another world connected with the earth.

The purpose is to raise recruits for mediumship, and to open the partition between the physical and form planes and let the ghosts of dead men partake of the desires of the living. The medium gives his personality for exploitation by the spooks, and they give to the medium thrills and stimulation. This is at the seance; when the medium is later alone the body may be simply obsessed and the elementals and spooks do with it what they want, to get sensation.

At seances another class of entities may appear; they are nature elementals. There are hosts of them, too numerous to classify, but one category will illustrate. In one of the after-death states, during the purification of the doer, the scenes which were lived through and which are made up of elementals are separated and thrown off by the doer. Other nature elementals seeking sensation and fun will coalesce with these ejected bits of scenery and will appear at a seance to enact them through the finer bodies of the medium.

A danger that faces the present race as its possible psychic destiny is that, like many older races, it may adopt a new form of ancestor worship, which is a worship either of the shades, that is, the astral bodies or of the desire bodies of the disembodied doers. In the growth of human races there is a tendency to leave the normal path of progress and to branch off towards the worship of ghosts of the dead.

Such worship has always been disastrous to a race; not only would it stop civilization, as it did with those who worshipped the spirits of ancestors in China and parts of India, but it would shut out the light of knowledge. This condition, however impossible it may seem, might be brought about by the increase of what is called communication with the dead or the "dear departed." Fortunately the great majority are against the ghastly and ghoulish practices at materialization seances.

16 Clairvoyance Psychic Power

Clairvoyance, which is desired by some, is usually an abnormal development.

  • Such development at present is like gigantism, a disease where one part of the body grows to enormous size while the other parts remain normal.
  • Where one develops clairvoyance only, the sense of sight functions astrally or on the form plane while the other senses do not.
  • Inasmuch as such a clairvoyant has not the companion senses to balance it, or the psychic power so trained as to work it, or the knowledge to judge concerning his experience, he is deluded and confused.
  • This is the form destiny attendant on premature development of the astral or radiant aspect of the senses, organs and nerves of the body so as to see or hear that which is concealed.

"Astral senses" are usually used to astonish the credulous and to satisfy the curiosity of the skeptics, or to feed the psychic hunger of the spook seeker, or to gratify those who want to have "spiritual husbands" or "spiritual wives", or to make money.

  • The term "astral senses" is not accurate.
  • There are no astral senses any more than there are physical senses.
  • The term is used for brevity to indicate the functioning in any state other than the solid-solid state, of the same elementals that work as the four senses in seeing, hearing, tasting, smelling and contacting.
  • Astral vision of a future event, for example, refers to the functioning of the same elemental, in radiant matter on the physical or any other plane, which works as the sense of sight in looking at a ball game, in solid-solid matter.
  • To see a thing astrally means in common speech to see the thing in a state of matter or on a plane other than the solid-solid.
  • There are on the physical plane three other states and on the form plane four states. Beyond these even the best clairvoyant cannot go.
  • The sense of sight is a fire elemental of the light world, the sense of hearing an air elemental of the life world, the sense of taste a water elemental of the form world and the sense of smell an earth elemental of the physical world.
  • While these elementals are in a body they function on the physical plane and there only in the solid state and not in their own worlds.
  • Only things in the solid state can be seen, heard, tasted, smelled and contacted.
  • The things which they perceive they transmit through the finer physical bodies or masses to the breath-form.

When the sense of sight perceives a thing it can perceive it in two ways, negatively or positively, depending on the attitude of the human.

  • When one is negative, his sense of sight merely receives the impressions which come in a fourfold stream of fine matter emitted by the objects seen.
  • When he is positive and bent on making an observation, his sense of sight sends something of its own nature of fire out to meet the stream of matter coming from the objects seen.
  • The sense of sight usually does this sending out for a distance of from three inches to three feet.
  • In both cases, that of the negative and of the positive perception, the sense of sight aligns the particles of matter and transmits its alignment, as a point, to the breath-form as a perception.

There are limits to this functioning of the sense of sight.

  • It can see only things outside the body.
  • It can see only in a curve called a straight line.
  • It can see only matter in the solid state.
  • Matter in the radiant, in the airy and in the fluid states of the physical plane is not visible.
  • Seeing at a distance is limited by the size of the object and by the nature of the intervening matter.
  • Things which are too small cannot be seen.
  • Another limitation is that the sense cannot perceive unless there is sufficient light, that is, light of the kind that can be seen by.
  • Nor can it see colors beyond a limited range.
  • It cannot see through opaque matter.
  • It can see only surfaces and not the interior of things.
  • Such are some of its limitations. It is true of all the four senses that the range of their functioning is very limited.

The limitations are not inherent in the senses, but are due to the organs and nerves through which they have to work.

  • The functioning of the senses is intimately related to the universe in which man is, that is, the universe which his senses show him, the universe as it appears.
  • Little of the universe stands out before his senses, and that little the senses report as the whole.
  • Only a small part is open to view, to hearing, to taste, and to contact by smell; the greater part is imperceptible and therefore concealed from the senses and not reported by them.
  • The senses are deceived by appearances and report things as they are not, because they perceive them not as they are but subject to their own limitations.

Man accepts the testimony which comes through the senses because he has no other witnesses to what exists outside of him.

  • He believes his senses. The further result is that he is ignorant of what the senses do not bring in.
  • This ignorance causes misconceptions of the universe in which he lives.
  • He does not see it as it really is, as a huge being, made up of four states of matter which are in constant flux, change and transformation, inside and outside the shell that he now beholds.
  • The perception of the senses would be different if the finer physical bodies or masses were built up, if the sense organs and nerves were more sensitive and could be better focussed and if the nervous systems were less dull, heavy and choked up.
  • Then perceptions by the senses would not be limited as they are.
  • Vision, for instance, could be focussed to see inside the body and to see the very eye itself;
  • to see not only some of the matter, but to see the flow of all of the matter in the four states of the physical plane;
  • to see any object irrespective of distance and of intervening solid matter;
  • to see things so small as to be imperceptible through any microscope;
  • to see in the absence of ordinary light;
  • to see colors other than those now visible;
  • to see not only surfaces but to see between and inside and through surfaces.
  • The eye is now normally focussed to see by sunlight, and by the other kinds of light, like candle and electric light, in which sunlight is stored.
  • Sunlight is matter in the airy state or dominated by matter in the airy state.
  • When the eye can be focussed so as to see by radiant matter, which is also physical, it can see without sunlight and can see between and through the surfaces of solid objects.

Such vision is as physical as seeing by sunlight, but it is called astral vision or clairvoyance, though the things seen are physical.

  • True astral vision or clairvoyance is the clear seeing of things that are on the astral-form plane, that is, in the radiant or astral state of matter on the form plane of the physical world.
  • These are not things of the physical plane.
  • The physical things are seen, but in another medium, and so they appear different, as a man in the water appears different from the same man on land.
  • If things are seen in the present or in the past by contacting an object, as in psychometry, the vision may be either astralphysical or on the astral-form plane of the physical world.
  • The vision is on the astralform plane if things are seen which will happen in the future.
  • Such things are on the form plane and have not yet come to the physical plane for exteriorization.
  • True seeing in the astral state of matter on the form plane is done by the same sense of sight which sees physically through the eye.
  • When it sees on the form plane it does not necessarily use the organism of the eye.
  • It can perceive directly without the use of the organ, as it does in deep sleep, in dreams, or after death when it beholds the scenes of the life that has passed.
  • Usually no distinction is made between the clairvoyance which is astral-physical and that which is on the astral-form plane.
  • The term clairvoyance is generally used to cover the seeing of things which are ordinarily not visible to the naked eye in the waking state.
  • Some persons have the gift of clairvoyance from birth, others acquire it through certain practices, others through diseases, and others are clairvoyant when they are in trance states into which they go or into which they have been put.
  • Then they see, hear, taste, and smell things concealed from the average man.
  • Those who are natural clairvoyants should not practice their gifts for amusement or money.
  • Those who have not the gift should not attempt to develop it prematurely.
  • Until a man knows something definite about the properties of the doer, of the breath-form, of the astral and the other inner bodies and of the four senses, the development of the sense organs and of the nervous systems, so as to let the senses see, hear, taste, smell and contact that which to the ordinary man is concealed, will bring confusion and may bring injury.
  • It is fortunate that people have not developed their organs and nerves so as to use their senses astrally, else they would in their present state, become the prey of irresponsible or inimical beings and would be in greater troubles than they are in now.

When a man rules his feelings and desires, his voluntary nervous system comes under his control and changes go on in his fourfold physical body.

  • Among these changes are that the nerves of the sense organs are cleansed, strengthened and keyed up to impressions of finer and finer matter.
  • These nerves belong to the involuntary nervous system.
  • This system becomes less dull, heavy and choked up as the voluntary nervous system comes under control.
  • As the nerves in the sense organs become keyed up to matter that is finer than the matter ordinarily perceived, the senses perceive matter within the matter which they have so far perceived and which was their limitation.
  • The gross matter is then no obstruction.
  • On the physical plane, things unsuspected will come within the ken of man as he perceives new dimensions of physical matter and is no longer limited by the on-ness or surface matter spoken of as length, breadth and thickness.
  • That one may then see solid objects and within the solid matter finer matter that is circulating through it;
  • he can watch the sap flowing through plants, the digestion of food and the circulation in his own body and in other bodies, the currents of the breath going through the body and its physical atmosphere, the currents in the air and in the water.
  • Distance will not interfere with sight.
  • He may see through the crust of the earth into the interior.
  • Then the shape of the earth crust will not be that of a globe or of a plane.
  • He will see the sun and moon through the earth crust as he now sees them above it.
  • He will see the planets working through the earth as he now sees them cycling around the sun.
  • He will see the stars not as millions of miles away and of fantastic size but as they are and connected with the nerves of human bodies.
  • Then he will hear what he sees in plants and in human and animal bodies, the circulation of sap and blood and nervous fluid.
  • He will hear finer matter flowing through the coarser matter that forms solid objects.
  • He will hear the sound made by the earth and other celestial bodies as they move in their courses.
  • He will so see and hear by focussing his sight and hearing on the objects and their movements.
  • Sight and hearing work together; so do taste and smell.
  • Without physical contact he will sense the properties of any thing as being palatable, poisonous, fragrant, friendly or inimical.
  • All this can be done by the four senses acting as reporters, on the physical plane.
  • No exercise of psychic power should be required.

The senses can be used as instruments and agents for the exercise of psychic powers in the control of physical matter.

  • One could act upon radiant matter through his sense of sight, and so cause lightning, or might set fire to anything, or break up solid objects by dispersing the causal elementals in them.
  • With the air elemental that is his hearing, he may, if the organ and nerves are attuned, create sounds in the world outside and can shake and vibrate things to destruction by disorganizing their portal elementals, so that they break up the cohesive power of the form elementals that hold the particles together.
  • He may contact the sun or the moon as he may now touch a boulder.

While man is unable to govern his appetites and restrain his feelings and desires and he has not his voluntary nervous system under his control, it is well that he has not organs and nerves that would enable him to let his senses deal with the finer matter on the physical plane, as each organ so developed would be like a road left open for forces to sweep through and wreck his body.

17 Pranayama Psychic Phenomena By Wonder Workers

Psychic results may be obtained by breathing exercises known as pranayama, or inhalation, retention, and exhalation of the breath, to acquire occult powers; but one who advises another to practice these usually cannot foretell how such exercises will affect the nervous system and the doer of the one who practices them.

  • The pupil knows less than his teacher.
  • Both will suffer certain psychic and physical consequences of such practices.
  • The teacher will suffer some psychic injury and will be held to account for the injury done to his follower.
  • Those who practice such exercises have particularly a mental destiny.
  • The involuntary movements of the physical body, such as respiration, circulation and digestion, are operated by the breath-form.
  • They are due to impressions made continually by the four elements of nature through the four senses, which communicate these impulses to the breath-form.
  • The volitional impulses come from the doer.
  • They, too, must act on the breath-form before physical organs can move.

Nature acts on the breath-form and thereby on the physical body, through the involuntary nervous system, and the doer acts through the voluntary system.

  • Man may by his consent subordinate that which is called his will which is really desire, to control by nature, and he may to some degree subordinate the involuntary functions of the body to his will, as is done by those who can stop respiration, circulation and digestion temporarily.
  • Practice of certain exercises by the ignorant is intended to gain such mastery and to give them occult powers.
  • The practices are concerned with breathing, sitting in postures, repeating words and phrases and the starting and stopping of currents in the body.

Centers for breathing are located in physical organs, principally in the throat, lungs, heart and sex organs.

  • The doer-in-the-body is in the kidneys and adrenals; the field of operation of feeling is in the voluntary nervous system, and that of desire in the blood
  • Through the breath the thinker may contact the heart and lungs, and the knower may contact the pituitary body and the pineal body.
  • Except for the portion of the doer in the kidneys and adrenals, all parts of the Triune Self are outside the body in their respective atmospheres.
  • There are circulations in these atmospheres.
  • They are kept up by three inner breaths, the psychic, mental, and noetic breaths, which run usually through the physical breath, and can continue when the body appears to be dead, as in trance states.

Breath is not breathing; that is merely the movement of the air through lung action.

  • The physical breath is the movement of the physical atmosphere into and out of the body.
  • It moves in paths of lemniscates, figures of 8.
  • The paths are not noticed; only the air passing through the lungs and nostrils is noticed.
  • The physical breath is the effect of the action of the three inner breaths flowing through the physical body.
  • These matters are too far removed from the subject for detailed treatment, and are mentioned only to show the connections of the breaths of the Triune Self with physical breathing.

The psychic breath, which is the lowest of the three inner breaths, has many phases;

  • in one of these it is a revolution, in another it acts like the swing of a pendulum, in another it is like the movement of the walking-beam which turns the paddle wheels of a steam boat.
  • One cycle or swing of the psychic breath may comprise several cycles of the physical breath.
  • The lesser cycles of the physical breath are related to their dominating psychic breath cycle.
  • There is one center of the psychic breath in the kidneys and adrenals, and another in the psychic atmosphere.
  • The psychic breath can be made to coincide with a cycle of the physical breath, and so the physical breath can be made to affect the psychic breath and by that affect thinking.

From these few statements it will be seen that there must be a science of the breath.

  • It will be plain that any interference with normal breathing is dangerous, because it affects the physical breath and through that the psychic breath.
  • If they are thrown out of phase it is likely that digestive, kidney, heart, skin and nervous disorders will follow.

Connected with practices for the suppression of the breath is that of sitting in postures to start certain at present inactive currents, which run through the fourfold physical body along the nerves.

  • One of the main hopes of such practitioners is to open channels in their bodies to allow a certain universal force, in Sanskrit, Kundalini, to flow through them, thereby giving to the practitioners occult power.
  • If that force did really pass through them prematurely it would burn out their nerves.
  • The experiments, while not likely to produce this extreme result, because they are more or less desultory, generally undermine physical health, loosen the finer bodies in the flesh body and disorder the morals.
  • Tales told about unusual phenomena produced by negro sorcerers, dancing dervishes, medicine and miracle men of various tribes, conjurers, fakirs, ascetics and holy men, either alone, in company, during religious orgies of an ecstatic assembly or among a band wallowing in debauch, are sometimes true.

Deception practiced by the wonder-workers themselves, credulity of the observers or exaggeration by the narrators, do not overcome the fact that some people possess extraordinary psychic powers.

  • Some of them can exercise their powers at any time and place, and some only under certain conditions.
  • These people require for their sorcery, charms and fascination, certain phases of the moon or seasons of the year, caves or mountains, forests or groves, fires, sounding of instruments, chanting, dancing, blood-letting, incense and symbols, which have a magic power.

In every case the phenomena are produced by mysterious powers, that is, an unusual development of feeling and desire, and a manipulation of the breath by feeling and desire.

  • In some cases feeling and desire, in addition, compel the four senses to obey them, thereby reversing the usual relation, which is a control of feeling and desire by these senses.
  • In some cases feeling and desire and the breath, working through these senses or some of them, control elementals and through them parts of the elements.
  • In almost every case thinking is necessary and it also is controlled by feeling and desire.

Certain organs of the body and symbols are also used.

  • So are produced such phenomena as eating coals of fire from a burning stick, walking through flames or over red hot coals, making people see living pictures of persons and scenes, rising or floating in the air, traveling through it, producing without instruments sounds in the air, ringing astral bells, transporting huge stones through the air and precipitating flowers, letters, pictures, food and other objects out of it.
  • So, too, are performed walking on water, precipitating rain, locating springs, increasing or decreasing a quantity of water in a vessel.
  • Making the earth to undulate, causing a landslide, making precious stones, transmuting lower metals into gold, making plants grow rapidly to giant size, or dwarfing trees like pines to the size of mushrooms, and passing one solid object through another, are done in the same manner.
  • And so also men are enabled to slash the flesh and pierce the bones of their own bodies or those of others, without pain and without leaving an injury;
  • to be entombed or buried in the ground, to become as a wolf or a tiger, to reanimate a dead form, to take possession of another's body and operate it, to summon elementals and compel them to render service, to have them as familiars, messengers, reporters and as guards, to cast evil spells over people or places and to bring back the dead by necromancy.

18 Personal Magnetism

Benefits may be derived from psychic development, as well as harm.

  • The psychic nature enables one to come more closely into touch with humanity, to share in the joys and sorrows of others, to sympathize with and assist them. When one has his feelings and desires and prejudices under control, it is safe to begin the use of psychic powers;
  • they will grow and develop and will not then need special urging, but rather the training which all new growths require.

A knowledge of the psychic nature, the breath-form and the astral body of man, together with a less limited use of the senses, would enable physicians to diagnose and treat diseases more accurately.

  • They would then also know the properties and uses of plants, and how medicines should be compounded and administered to heal the sick.
  • These powers are not used at present, because physicians ignore them or are limited by professional pride and prejudice or are too eager for money.
  • This hunger, itself a psychic force, confuses the understanding, and so does not permit a calm and intelligent use of the senses.

Psychic powers are even now manifesting in some.

  • The circulation of the psychic breath produces some striking characteristics.
  • Among them is personal magnetism, which if increased may become the power to heal by the laying on of hands.
  • Personal magnetism is a radiation from feeling-and-desire through the astral body, and is the attraction or repulsion of other astral bodies.
  • As vibrations of heat are thrown out by hot iron, so the magnetic psychic force radiates from individuals.
  • It affects other human beings through their psychic atmospheres.
  • Personal magnetism is expressed through manner, movement and speech, which charm and fascinate, or irritate and repel.
  • Magnetism is in the physical atmosphere of a human and tells its quality, as the odor of a flower will tell what the flower is.

One kind of personal magnetism is the result of having strong and finer physical bodies through which strong desire forces operate.
*Such finer bodies result when the sex power developed in prior lives was not wasted.
One whose magnetism is strong is prompted by a double force to express his sex nature.

The power to heal by laying on of the hands is the psychic quality of one who has used or desired to use his magnetic power to help others.

  • Power to heal by touch comes with the strengthening of the finer inner bodies so that they serve as a reservoir filled by strong desire.
  • Thereby one can come into correlation with the form and life forces and will be the means to lead their forces into the body of the afflicted.
  • In the case of a healer who places his hands on the centers in a human body which is out of order, the finer inner bodies of the healer guide healing elementals of outside nature into the weak inner bodies of the other and start them into orderly operation.
  • The healing is effected by removing obstacles from the clogged and diseased inner bodies or by connecting nerves, doers and their atmospheres so that there is a proper circulation.
  • Those who are devitalized after healing do not heal as effectively as do those who feel no exhaustion.
  • When one uses up one's own magnetism he depletes his reservoir and will give temporary relief only.
  • He should not make a special effort to force his own magnetism into the diseased body.
  • He will be most effective when he places his hands on the centers of the sick one and feels the magnetic currents flowing into the other.
  • A spirit of goodwill and feeling the currents flowing in the other, produce the best results.
  • If they are natural and come without training, personal magnetism, the power to heal and other psychic powers, such as that of levitation, the power to increase or decrease in weight, to remain immovable, to produce phenomena, such as precipitation of writing or of pictures, are a capital of psychic power to start with.
  • One's progress depends on how they are used.
  • If the motive is unselfish, these powers, even though unwisely applied, will not result in serious harm.
  • But if the motive is one of self-seeking, the results, whether or not he thinks it possible, will be harmful to him.

In no case should personal magnetism or the power to heal or any of the other powers mentioned be employed to obtain money.

  • The thought of getting money in this connection acts like an infection, and as such affects him who uses the power as well as the one on whom it is used.

19 Vibrations Colors Astrology

Among current tendencies is that to explain invisible things by the "law of vibrations" and to speak of "spiritual vibrations" and "thought vibrations."

  • These phrases sound well and mean little.
  • They are generally used by those who know nothing about the difference between the doer and nature, and who are carried along on emotional currents into psychism of one kind or another, by those who understand little about what vibrations are, where they are and about the laws which control vibrations.
  • There are laws under which the four elements combine according to number, power and form, that is, the numbers one, two, three and four, the power which the combinations attain under these numbers, and the form of the expression of the combinations.

A vibration is the name given to a movement back and forth or wave-like, or to shake or tremble.

  • It is said that a violin string vibrates in the air. The movement is one of matter in a mass which consists of a different state of matter, as the swinging of the violin string in the air, that is, the movement of solid matter in airy matter.
  • A vibration is an elemental or a mass of elementals, a nature unit or a mass of nature units, moving in another state of matter.

This term, vibrations, is used by those who would explain all invisible things as being caused by vibrations.

  • They do not explain in what manner, by what means and with what results.
  • There are no actual vibrations in the sense of those of a violin string or even of a wireless current of electricity, beyond the four states of matter on the physical plane.
  • Vibrations relate to only one dimension, on-ness, of physical matter.
  • The term has no application and cannot possibly have any to the doer or its feeling, desiring or thinking.
  • There are no vibrations of a doer or in a doer or in an Intelligence.
  • There are no vibrations apart from the matter that vibrates.
  • Vibrations cease when that matter stops vibrating.

Another class of people believe that colors are a key to occult knowledge and power.

  • A study of colors will not give knowledge of the doer or more than a minimum of occult information.
  • What people call color is limited to the physical plane of the physical world.
  • Colors depend on sunlight. Pigments and the colors of the spectrum are elementals manifesting as surface matter on that plane.
  • Those who see colors cannot see them above the radiant-solid state of physical matter.
  • No one can derive information about the nature of the doer merely by color, and color will tell him nothing whatever about the Intelligence.
  • People who talk about the colors of "Masters" or about seeing the auras of Masters, or about telling a Master by his aura or its color, show ignorance.
  • A mere spook can take on a brilliant and attractive socalled "spiritual" red or yellow or blue.
  • Elementals do appear in glorious colors. Nor will a color or set of colors lead to correspondences or parallelisms of any value.**

In order that a human may know something about vibrations, color, sound or number, he must be mentally trained.

  • He must be shown the way to so-called occultism by the Light of the Intelligence.
  • He must use a particular method of thinking. Clairvoyance cannot guide him.
  • His reason, however, will not teach with the Light of the Intelligence unless he is safe, that is, has his sight, hearing, taste, and smell so under control that they cannot mislead or deceive him; and, with feeling-anddesire under control so that they do not leave their appointed stations in the body and act from wrong centers.
  • When the human is so far along the way, colors will not be a lure.
  • Occult colors, "soul" colors, affinities, "spiritual" colors and auras, as well as vibrations are often lures to immorality.

Astrology, the science of the stars, is sometimes sought by persons who wish to have a part of the future revealed to them.

  • If they are about to venture on something or if they want to know their destiny or to learn about the fate of a ship, a country, a city or a speculation, they have a figure of the heavens erected and read for them by an astrologer.
  • The astrologer acts according to mechanical rules, sometimes called grammar of astrology.
  • He considers the signs of the zodiac, the sun, moon and planets, their natures, aspects and relations as they appear in the figure of the heavens, which he erects.
  • The conclusions he draws therefrom are sometimes wrong, sometimes vague, sometimes right.
  • They are usually right if he reads from the event after it has happened.

Astrology is not a strictly physical science, nor can it be worked by facts revealed in the physical heavens alone.

  • It is the occult science of astronomy and therefore two rules apply, namely, that one who practices it for gain or idle curiosity will be deceived in the end, and that the doer-in-the-body must be able to think with the feeling-mind and the desire-mind in conjunction with the body-mind, so that by their powers the astrologer can use and check the sense organs and nerves, which must also have been developed sufficiently.
  • There is a connection between the breath-form having on it the impressions of its destiny and the sidereal universe.
  • Astrology is a science which is based upon the fact that all acts, things and events are exteriorized thoughts.
  • To cast and read a horoscope is equivalent to following the exteriorizations of a person's thoughts.
  • Of course a mere contemplation of the starry heavens will not do this, especially if one is ignorant of the origin of the stars.
  • The horoscope found in the heavens is an extension of the design on the breath-form at the time of the birth or event inquired into.
  • Just as the designs on the breath-form of a newborn are exteriorized into the carnal body and the events in its life, so they are still further extended till they reach the heavens and beyond.
  • The paths of the sun, moon and planets have been and will be followed regularly; that regularity is the standard of regularity and certainty on earth.
  • Yet these stars and their paths were and are the extensions and will be the extensions of the designs or horoscopes on the invisible breath-form of billions of human beings.
  • How is that possible?

Thoughts about to exteriorize can move on certain lines only.

  • The courses of thought are as fixed as is the path of the blood, the course of digestion, the movements of the breath, the currents of the nerves, the production of the seed and the courses of the stars.
  • There are comparatively few paths along which thoughts travel.

Nothing seems more real than the sun, moon and stars, time and space and the positions of the stars in space.

  • Astronomers even weigh celestial bodies, calculate their courses and know their constituents.
  • Who doubts that the earth is solid?
  • Yet the sun is not where it is seen, or where the astronomers have claimed it to be.
  • Nor is the sun a burning body, it is not a solid body and is not even hot. It is a focus of forces from which light, heat and power are developed as with a burning glass.
  • If this is so, it becomes questionable whether the celestial universe is what it appears to be.
  • The moon is a body but is not where it is seen to be. Its fluid matter predominates over its solid side.
  • It is a sort of clearing house for streams of units from the sun and from the earth.
  • The sun sends matter to the earth and the earth sends matter to the sun, and the moon screens and circulates the forces which they exchange.

The earth is in the solid state of physical matter.

  • This solid state is fourfold and is itself of an earthy, fluid, airy and fiery nature.
  • Within, through and beyond this solid state of matter, is matter in the fluid, airy and radiant states, which four states, constantly circulating, make up the matter of the physical plane of the physical world of the sphere of earth.
  • The solid earth, so-called, is only a crust, though many miles deep.
  • The other states of physical matter are constantly flowing through it. On both sides of the solid or crust layer, is a layer of matter in the fluid state and beyond that a layer of matter in the airy state and beyond that a layer of matter in the radiant state.

To sensuous perception there are thus seven planes.

  • In fact, however, there are only four, because the inner and the outer layer of each of the three states are one.
  • The sense of sight with its present limitations cannot see this, and it will not be able to see this constitution of the earth until it can perceive the four dimensions of physical matter, and so will not be limited to surface matter.

At the present stage the universe is anthropocentric, because human bodies are the fulcrum on which everything rests.

  • This should not seem so strange when one considers that out of the millions of heavenly bodies our earth is the only one known to support life.
  • At the same time the universe is heliocentric, because the matter of which it is composed circulates from and to the sun.
  • The matter of which the solid earth is composed is precipitated by the sun and goes back to it.
  • The earth and the planets revolve about the sun, but the earth and the planets are not where they appear to be in the heavens.
  • Some planets are solid bodies, some are not.
  • The fixed stars, socalled, are not solid bodies, and are not where they are seen to be.
  • Yet there is a "Milky Way" and there are constellations and star clusters, but they are extensions or projections in starry matter, of nerve centers in human bodies and they are in a different density than are the sources of their projections; and the human bodies are the condensations of them.

Hence comes the influence which they are said to exert on human destiny.

  • The heavens, like a mirror, return the reflections of the persons moving within the constellations.
  • These are like ganglia in the celestial body, receiving and sending forth influences from and to the persons on the earth.
  • Time is changeable and is not fixed.
  • Space is conceived of as distance, but space itself is not conceived.
  • Distance is relative and is not fixed. It changes. Nor is what is called space empty.
  • The substance of space is more solid as to permanence than is the solid earth.

The heavenly bodies move through a universe of dense matter, as fish move in water.

  • That is, the matter in which they move is to them as dense as water is to the fish.
  • The fish are not aware that they are moving in dense matter, any more than men know that what they call space, in which they and the stars are moving, is dense matter.
  • The difference between the paths of the sun, moon, planets, and the paths of the fish, is that the paths of heavenly bodies are certain and regulated in their smallest deviations.

To be an astrologer one would have to know all about this as the skeleton of his science. However, then it is not likely that he would spend his time in casting horoscopes.

20 Religions As Psychic Destiny

A religion is a part of the psychic destiny of a human and the religions of any time are those which are suited to the feelings and desires of the people and give them the training they need.

  • A human is generally attracted to that religion which offers him bargains here and hereafter or which causes him to fear.
  • Persons seeking power over others, and who are more familiar with the psychic nature, its weaknesses and its needs, will guarantee their religion to fill these wants.
  • Man continues or changes his religious belief according to his understanding of nature, but he does not know this.

Religions are concerned with the emotions and the four senses.

  • Their range is from the belief of the lowest savage to the refined emotions of the cultured.
  • A religion may be known by what it offers to its adherents.
  • It offers always things of the senses, beauties to the eye, music to the ear, feasts for the palate, incense for the nostrils and, for the emotions, joyful and tragic feelings and consolation.
  • Fasts and penances and asceticism are things of the senses.

The vast majority cannot get along without this kind of religion.

  • It gives them a moral code, teaches them to distinguish right from wrong and consoles them in their moments of anguish.
  • Such religions were necessary in the past and they are necessary at this time.
  • It is a mistake for those who are or think they are more enlightened, who may themselves get on without it, to persuade others that such a religion is unnecessary.
  • It is necessary until people outgrow it.
  • These psychic religions set up a standard of morals and offer training for the emotions.
  • While religions allow the play of these emotions in an etherealized state after death, they put a restraint upon their wild and selfish tendencies during life.

Different religions are fitted for different peoples and different classes.

  • According to the psychic needs of a people a religion will be furnished.
  • If they follow the best of its teachings and keep to the highest standards that it sets, that religion will be a blessing to them.
  • If they practice the worst phases, it and its priests will prey upon their weaknesses;
  • then that religion will be to them a tax, a burden and a curse, from which they will find it difficult to escape.
  • Even if a religion is more than a psychic religion, as when it takes on mental and noetic aspects, it will be applied psychically by persons in whom the psychic nature predominates, and these are the vast majority.

Psychic aspects of religions are seen in missions, camp meetings, revivals and cures.

  • There the convert is usually worked up to and kept in a psychic condition before he can be cured or "saved.
  • This takes place at a meeting where the evangelist is of a magnetic and emotional nature, starting and keeping up an emotional whirl which acts upon the psychic natures of those present.
  • The new sensation appeals to their feelings, and "conversion" follows.
  • Other phases of the psychic aspect of religions are masses, hymns, liturgies, creeds, prayers, ceremonies and ornaments, which all affect the psychic nature.
  • But there the effect is steady or at least seasonal, while at the revival it is spasmodic.
  • To raise humanity, religions should not appeal to the selfish instincts in man by fostering a belief that he need not pay his debts, since some man or God has suffered or will suffer for his sins.
  • Religions should elevate him from the sordid business world of profit and loss and the whirl of psychic attractions to a moral standard, where deeds are done for the sake of right and duty, not from the fear of punishment or hope of reward.
  • The moral education of the doer must be carried on in a manner which will affect it.

Just how undeveloped human beings are, can best be seen in their religious beliefs and in their stories and scenes that have given them religious comfort in the hour of need or have kept them, as far as possible, on the path of virtue.

  • They worship nature gods whom they themselves have made by their thinking, and cling to a particular form of nature worship until the cycle changes.
  • Then the old traditions are taken away, and new names are given to beliefs and institutions which stretch back to earlier times.
  • After new names and personalities are substituted, these are declared by the priests to be a divine revelation and made to center around a new God or set of gods.
  • The old beliefs are denounced and the old gods are vilified as devils.

Bloodshed, war and struggle are the means of educating these doers because of their desires.

  • Such are the ways by which the human beings try to work themselves out of their ignorance.
  • When human beings worship in sincerity, not with mere formality, they worship the Intelligence, in whatever form they worship nature gods.
  • If they do not worship sincerely, but for self-interest and with hypocrisy and deceit, they have taken the road back to nature.

All religions then come into existence and continue their central deity or deities and heaven and hell, as long as they are desired, for the education of human beings along moral lines. Science and intelligence and knowledge are not essential to religions.

  • Owing to the doer's choice and action in its early human history it is nourished from the four elements, the nature-mother, through a religion, as the fetus is nourished through the umbilical cord.
  • When the fetus has attained its growth, the child is born and the cord is severed.
  • A religion is like the umbilical cord; it connects the doer with nature.
  • The four senses serve as an umbilical cord.
  • Through a religion the doer wants to be nourished and to grow.
  • When it has received all that a religion can give it and has attained its growth, then, for its development, there must be a severance from that religion.
  • But, unlike the fetus, the doer must sever itself. It does this by a new growth.
  • This is the effort to see and understand.
  • Understanding is to the doer as taking breath is to the newborn babe.
  • The child by taking breath changes its circulation and establishes it in its relation to its new source of life.
  • By taking Light the doer severs itself, and changes its nourishment from feeling or belief to understanding, and so it, as the psychic part of the Triune Self, makes its connection with reason.
  • Its understanding is by the Light it receives from rightness-and-reason of its Triune Self.

This is a part of the degree of the Entered Apprentice in true Freemasonry.

page 1 of 212next »
Unless otherwise stated, the content of this page is licensed under Creative Commons Attribution-ShareAlike 3.0 License