Full Chapter Reexistence

01 Recapitulation - Make up of a human being

Recapitulation: Make-up of a human being. The Triune Self. The Light of the Intelligence. A human body as the link between nature and the doer. Death of the body. The doer after death. Re-existence of the doer.

TO RECAPITULATE: A human being is the combination of a fourfold physical body, a breath-form, and a portion of the doer of a Triune Self, which receives
Light from an Intelligence. The breath-form together with the four senses and the physical body is the personality in which a portion of the doer part of the Triune Self is housed.

The physical body is a condensation of the four elements and belongs to nature.

  • Its form is not permanent.
  • The body is a mere mass of nature-matter, constantly changing.
  • The matter consists of billions of units of the four states of matter on the physical plane.
  • These are either transient units of which a stream is constantly flowing through and around the body, or compositor units which detain some of the transient units for awhile and compose them into the visible, tangible mass of the cells of the body.

The cellular matter is arranged into four systems and the organs and parts of the body.

  • This is the extent to which a human being is visible and tangible.
  • The fourfold physical body, (Fig. III), consists of a radiant or astral body, an airy body, a fluid body, and a solid body, which becomes visible because of the compacted mass of its cells.

The matter of the radiant body holds the airy, fluid and solid units of the cells and is given form by the breath-form.

  • The breath-form clothes itself in this radiant matter and breathes through all four bodies.
  • The radiant, airy and fluid bodies are intra-cellular and connect all the parts of the solid body with each other.
  • The radiant body operates the nervous systems and receives and transmits messages among these systems and the breath-form, and so brings about changes in the makeup of the body and executes bodily movements.

Into the physical body are impersoned, so as to be parts of the personality, four beings of nature-matter, the senses of sight, of hearing, of taste and of smell, each having a double aspect of receiving and of acting.

  • They operate the four bodies and the four systems;
    • the sense of sight works the generative,
    • the sense of hearing the respiratory,
    • the sense of taste the circulatory
    • and the sense of smell the digestive system.

The breath-form enables the sight, the hearing, the taste, and the smell to contact the things which they see, hear, taste, and smell, and finally to coordinate and bring these four into contact with the feeling of the doer.

  • Thus they keep up commerce by means of the human body between nature and the doer.
  • The body exists in a physical atmosphere, (Fig. V-B), which is the emanation of the transient units as they are breathed in and out by the breath-form.

A human body is constantly changing.

  • Its cells and their parts are composed of transient units.
  • The mass as which they are visible is a flow of transient units.
  • This stream flows through the holding or compositor units; and these continue from birth to death and from life to life.
  • They are summoned at the time of conception and are resurrected in the new body.
  • There is thus a continuity of the permanent or compositor units.
  • At present, death interrupts their activity.
  • They fabricate and furnish new bodies for the doer until they are established in permanence in a body which does not die, and that body is a balanced, immortal, sexless physical body.

The breath-form controls and coordinates the operations of the four systems and thereby the involuntary functions of the physical body.

  • That which compels the breath-form is nature, which is kept going by the driving forces that are the total of human thinking and thoughts.

Involuntary functions of the body are performed as follows:

  • Nature affects one of the senses through the sensory nerve fibers of the involuntary nervous system in the organ of that sense;
    • the sense then acts on the breath-form, and that acts on motor fibers of the involuntary system, and they compel the organs of the body to function.
  • The breath-form also provides the traits and habits of the physical body and all physical conditions of health or disease.
  • The breath-form, by the signatures which it bears and which it transfers also to the fourfold body, attracts elementals which furnish the surroundings of comfort or want, adventures and escapes that make the physical conditions under which the body lives.
  • Not only physical conditions are brought about by the breath-form, but feeling and thinking run along the lines which previous thinking and feeling have made on it.

The breath-form is a unit;

  • it has a passive side, the form, which is receptive to impressions, and an active side which is the fourfold physical breath.
  • The impressions are made through the physical breath, which also puts them into effect and visibility.
  • The aia, though without dimension, bears a symbolic record of the sum of all impressions made on it in the past.

Whenever there is a juncture of time, condition and place, the breath brings some parts of this record, which are on the breath-form, into physical reality.
The breath causes a radiation from the physical body, which is the physical atmosphere, (Fig. III).

The Triune Self has three atmospheres, in each of which is one of its three parts, having an active and a passive side, and a breath which keeps up the relation between the atmosphere and its part.

  • These three breaths are related to each other; each acts through and is affected by the breath below it;
    • and all three work through the breath of the breath-form, that is, the fourfold physical breath moving through the physical atmosphere.

The Triune Self is of matter which is conscious in three degrees, feeling-anddesire, as the doer, rightness-and-reason, as the thinker, and I-ness-and-selfness, as the knower.

  • These names are used to characterize the degrees in which matter of the Triune Self is conscious.
  • The three degrees are related, but the doer is not in accord with the thinker and the knower.

Time exists on each of the four planes of the physical, of the form and of the life worlds and on the physical plane of the light world.

  • Time is different on each plane.
  • On the other planes it is not like time as perceived through the senses on the physical plane of the physical world.
  • Time there does not affect the three degrees of matter of the Triune Self.
  • It is only when a portion of the doer is in the body that time of the physical plane of the physical world exists for it.

The reality of physical things exists only on the physical plane;
the things are freed from it when they leave that plane.

  • The reality of the same thing is different on different planes.
  • So the reality of a thought on the physical plane is its exteriorization, as in a disease or in the ownership of a house.
  • On the form plane the reality is the feeling which the disease or ownership produces, and on the life plane the thinking that will cause or result from the disease or ownership of the house, and on the light plane of the physical world the sensing of them as "mine".
  • Time, dimension, place and the other phenomena of physical reality do not exist as such for any of the three parts of intelligent-matter that constitute a Triune Self, except in so far as the doer is connected with the physical plane.

The Light which the doer receives from the Intelligence is Intelligence and is that faculty of an Intelligence that is connected with the doer in its human body.

  • The Light causes everything that it affects either to grow toward it to become Light or to depart from it and to disappear.
  • So after the doer has come as near to the Light as it can, in its heaven period, the Light causes the doer to depart back to earth.
  • The Light draws what seeks it and repels what is opposed to it.
  • The effect that it has on things is a constant unveiling of their nature, attributes and associations.
  • Only the permanent can stand in the Light for it causes the impermanent to disappear.
  • It draws out the Light in all things.

Light is in the noetic and mental atmospheres of the Triune Self, not in the psychic.

  • During life nature has the advantage of the Light which is in the noetic and mental atmospheres of the human, (Fig. V-B).
  • After the existing portion of the doer has shed its body, the Light draws that portion to it.
  • This causes purifications, while the impermanent, everything that cannot stand the Light, is burnt off.
  • All of the doer that can stand the Light is in heaven radiating in happiness.
  • When all there is in that portion has been brought out by the Light, the Light causes it to seek new growth, new efforts, a new life.

A human body is made up of many elementals, units, which through it get a chance to change.

  • They remain the same units, though their qualities and functions are changed.
  • They can be changed only while a doer dwells in the body.

The entire Universe is related in its greatest and smallest, highest and lowest parts.

  • All parts of nature are related to parts of Intelligence.
  • Some parts are moreclosely related, some more distantly.

The relations run along two chains, the chain of nature and the chain of the Triune Self.

  • All the parts of each chain are necessary to each other.
  • Physical human bodies connect them.
  • When the doer no longer needs nature it can let go and do without this link forever, but nature is always dependent on the doer and needs a link.
  • Until the doer is self-sufficient because of the amount of Light that it can redeem for itself, it remains connected with the chain of nature.
  • The chain of nature always needs the chain of the Triune Self, because it cannot get forms, desire and the Light except from a Triune Self.

The link between nature and the doer is a human body.

  • This link is temporal, existing for a span only.
  • Its disappearance by death is necessary for several reasons.
  • The portion of the doer existing in a human needs an opportunity to rest and to recuperate from the troubles incident to an earth life.
  • It must be freed from the memories of its errors and misdeeds which would otherwise overwhelm it.
  • It must be prevented from making more mistakes than it can correct.
  • It does not assimilate in life all the events that come to it.
  • They come bunched together or disguised, and the human must have time and be in a different state to separate, sort out, feel and assimilate them.
  • The doer in the human needs a purification from its earthly sins and it must, while free from the bondage of the world, come into touch with the Light of the Intelligence, so that the Light can act upon it directly, after the desires and emotions have burnt off.

In life a human has many thoughts of which he is only partly conscious and then they disappear into another part of the mental atmosphere.

  • After death they become again real to the doer who goes over them until he is affected by them sufficiently.
  • The continued projection of these thoughts is the cause of the afterdeath states.
  • The death of the body is chiefly for the benefit of the doer, but nature also requires it to get desires for her energy and for her animal forms.

While the body lives it links the chain of nature with the chain of the Triune Self.

  • It allows a flow from doer to nature and from doer to the Triune Self.
  • It allows all the worlds and beings and forces in them to reach into a doer and the doer to have its adventures in nature.
  • It allows nature to feel through a human.

Nature has no feeling, she can feel only when her units as elemental beings become sensations when making contact with feeling in a human.

A human body keeps up the circulation of nature within the human world.

  • Through it nature gets the forms of her animals and plants, the beings that animate them, and her very gods.
  • Except for a human body, she could get none of these.
  • The elementals of nature become sensations in a human body.
  • On the other hand, the doer has its feelings and desires moved by nature through a human body.
  • The body furnishes the experiences from which the doer may have emotions, may learn and may acquire knowledge.
  • Without a human body it could never grow out of nature and obtain freedom.

In a human link, meet, intermingle and become related, the four worlds and the four atmospheres.

  • The fourfold body is so built that the worlds and atmospheres have their separate sections, systems and special organs in it as well as a centralization of all in the generative system.
  • The body is built so that the doer can get Light of the Intelligence in it and there be conscious of what it thinks, feels and does and have commerce with nature under the Light of the Intelligence, and so that nature can get that Light.

With the death of the body the link between the chains of nature and of the Triune Self is destroyed.

  • Thereby the chains are separated.
  • Nature later gets the animal desires of the doer and lodges them in animal bodies.
  • The elemental matter that composed the body goes back into the four elements and the elementals go into their elemental races.
  • The four senses, after they have left heaven, may become nature spirits in human form;
    • some may become glorious beings in the elements.
  • The elemental beings bear the stamp of the doer in the human body in whose charge they were, and carry the marks of the acts performed by the doer while they were in the body.
    • They retain these signs even though they have passed into a thousand other bodies.

The doer after death acts with itself, works itself and churns itself.

  • Under the Light of the Intelligence it goes through certain changes, which are a digestion and an assimilation of the thoughts its human being had in the past life.
  • It does all this because of the Light of the Intelligence.
  • When it has worked over all that is possible and has rested, there is a void for the things that are absent from it.
  • It begins to stir in such a way as to fill the void.

Some of its desires are outstanding in animal forms. Some of the Light that was given it for its use is outstanding in nature, and must be reclaimed by it and ultimately freed.

In its mental atmosphere innumerable thoughts circulate in longer and shorter cycles.

  • Thoughts outlive the fleshly instruments through which they passed.
  • Then there is a vast number of latent desires for things in physical life.
  • They are unsatisfied, though asleep in the psychic atmosphere.
  • The thoughts, ever moving in the mental atmosphere, seek exteriorization by their own energy.
  • They bring themselves into touch with and awaken the sleeping desires, in due time.

Desires cannot be killed.

  • They are powers that must be expressed until they change themselves, since they cannot be satisfied.
  • Desire develops into an innumerable variety of desires, though these are in a few comprehensive subdivisions, such as lust, greed, selfishness, slothfulness.
  • These countless forms of desire must have a human body in which to root and feed.
  • Only there can they wallow and grunt and howl and roar under the diffused Light of the Intelligence.
  • While a desire is in an animal body it cannot get the same degree of gratification.

For these reasons the chains of nature and of the Triune Self attract each other. This happens after the necessary time has elapsed for the doer to digest, assimilate, rest and feel new hunger for an earthly life; and, for nature to automatically want the circulation of the elements through, and new forms from a human body.

When the chains are in this condition, a cycling thought impels the aia.

  • This thought is made up of the interests the doer has in living.
  • In the thought are merged the dominant thoughts which filled the dying moment of the past life.
  • That thought is all that the doer link of the chain of the Triune Self now furnishes until after birth;
  • the rest is furnished from the chain of nature.

After the doer had finished its heaven period, the breath and the form of the breath-form disunited.

  • The form became a mere speck or point and was in a nondimensional condition, and the breath remained with the essential matter of the four worlds.
  • When a new physical body is to be built for the doer, the dominant thought of the past life presses towards exteriorization and starts the aia.
  • Then the aia draws the essential breath matter from the four worlds, and causes the breath to revivify its form, and, together the form and the breath are then and will be the breath-form or "living soul" according to which a new physical body will be built by a man and a woman for the doer to dwell in and operate.

At the juncture of time, condition and place, during or after copulation, the breath of the breath-form unites the physical breaths of the parents to be, and the form of the breath-form enters the mother's body and, then or later, bonds the two germs and so causes conception.

  • The breath of the breath-form remains in the mother's atmosphere during pregnancy.
  • The form of the breath-form in the impregnated ovum is that according to which the physical body is built with the matter furnished by the mother.

Then birth takes place on the physical plane.

  • In normally bringing the body into the world, the breath-form of the mother helps to breathe it into the physical world;
  • the breath of the breath-form enters the infant with its first gasp, and unites with its form in the infant's heart.
  • Then the breath continues the building out of the form as the body.
  • All the physical steps from conception to birth are along the chain of nature.

The preparation of the body is building the physical link in which will be a place for nature and for the doer to function.

  • All the building is done along the nature chain.
  • The generative system is the first to start the body and the last to be completed.
  • It connects with the light world and the fire element.
  • The respiratory system is to be connected with the life world and the element of air,
  • the circulatory system with the form world and the water element,
  • and the digestive system with the physical world and the element of earth.
  • These worlds and elements act through the corresponding planes of the physical world and only through the mother, not directly on the systems.

The elementals which are called into the body to build out the physical heredity also have to act on it through the mother.

  • Digestion, circulation, respiration and some of the functions of the generative system, all have to be carried on by the mother for the fetus.
  • In this way the mother guards and protects the fetus against elemental forces.
  • At the juncture of time, condition and place, the breath-form brings the body to birth, and as soon as the body is free from the mother it begins to function independently.

Nature claims its body and rushes in by compelling it to breathe, and the doer guides the breath.

  • The breath-form enters the body and changes the systems which were all operated by the mother, so that they are thereafter operated by the breath-form under the impulses of nature through the four systems.
  • So the link is connected with the chain of nature. But nature is not embodied fully until her four senses function through their systems.

Immediately upon birth the doer is connected with the physical body through the breath.

  • At birth the psychic breath enters the physical breath, and the psychic atmosphere thereby surrounds the physical body and atmosphere.
  • The doer does not begin to enter the body until the kidneys and adrenals as stations are sufficiently developed to admit feeling-and-desire.
  • The thinker and the knower do not enter the body, but they are in touch with the doer. So memory of early days in the body is possible.

The only way for one to tell when he entered the body is the memory of the first impression produced by the feeling of seeing, hearing, tasting, smelling and touching.

At that time the chain of the Triune Self was linked by the physical body with the chain of nature.

  • Years pass before the thinker and knower of the Triune Self find organs sufficiently developed to let them contact the body.
  • When the feeling of rightness and reasoning begins, the thinker contacts the body.
  • At puberty the knower contacts the body.
  • When all three parts are in contact with the body, the chain of the Triune Self is aligned with the chain of nature.
  • When the knower is in contact the doer becomes responsible and must account for its thoughts and acts.
  • The thinker and knower do not enter the body; they only contact it.

Only a small portion of the doer comes into the body.

  • Re-existing doers make the human physical world.
  • When they are not in physical bodies they work over and work out what they have made while they were in the world in human bodies.
  • Everything on the physical plane is the exteriorization of human thoughts.
  • As the doers meet in flesh bodies they work for, with and against one another, singly, in groups, in classes or in large masses.
  • These actions and their mutual results bring out latent qualities of the doers.
  • These qualities operating and manifesting through thoughts are exteriorized in the visible products and the invisible relations that make up the external physical world.
  • All in it is for the purpose of producing feelings and possibly a learning from the feelings and ultimately a balancing.

The exteriorization of the thoughts of each doer makes a common ground, the physical plane, on which all those doers meet of which portions are in flesh bodies.
*They come to this common ground to meet each other;
* and they meet through their thoughts, caused by the feelings and desires they have while on the common ground.

The common ground unites them by their aversions as well as by their interests.

  • Each doer is moved essentially by self-interest.
  • Expressions of the many phases of the inner working of self-interest make the physical world what it is.
  • Conflict of these interests is increased by nature, which has the doers there on its own plane.
  • It tries to keep them there because it profits by the conflict.
  • It is like a man who keeps a gaming house and collects something for every game played in his establishment.
  • The profit of nature is desire and its forms and Light of the Intelligence from the doers.

How is it that the world holds together and that after all there is a mysterious ordering, joining and unity in the clash and jar of life?
The answer is that in external nature there is a wise ordering of events by the Intelligences and complete Triune Selves. The Intelligences, with these Triune Selves, acting under the Supreme Intelligence, cause the order of all terrestrial events to be arranged by elementals great and small. The Intelligences and Triune Selves do not and cannot interfere with or set aside the law that every thought must be balanced by the one who issued it, according to his responsibility. All they do is to accelerate or retard the conjunction of time, condition and place at which thoughts are exteriorized.

They do not exteriorize thoughts, the thoughts exteriorize themselves.

  • The opportunity for exteriorization is furnished by elementals, invisible units which bring about physical events.
  • They cannot do this if they do not sense on the breath-forms of the persons affected such signatures as permit or compel their action.
  • There are signatures enough on the breath-form of every person to call down good fortune or acute calamities at any time.
  • The marshalling of the physical occurrences is done by the upper elementals acting under the order of the Intelligences or the complete Triune Selves, who decide upon the accelerating or retarding.

The destiny of each human is worked into the general plan by his own thinker, his Judge. The thinker being in touch with The Government and the justice and surety of it, aligns itself with it and brings the human into his place in life.

02 Four Kinds of Units Progression of Units

Four kinds of units. Progression of units.

To understand the purpose of the doer's re-existences and the length of time they continue, one should keep in mind the origin of the doer, some of the changes it has undergone, its ultimate destiny and where it now stands in the plan and purpose of the Universe.

Noetic destiny, as the presence or absence in the human of a certain amount of Light of the Intelligence, is the factor on which all else depends. It is the final statement of the account.

The spheres have in them units, divided into four great kinds: nature, aia, Triune Self, and Intelligence units, (Fig. II-H).

  • These are four sections in each of which is completed a course of development.
  • At the end of the course the opposites in a unit are adjusted to and are equal to each other.
  • The least developed unit of nature has the potentiality of becoming an Intelligence.
  • The least developed unit of nature is the primordial unit in the fire element, the most developed is the breath-form.

The breath-form ceases to be a unit of the nature kind when its active and passive sides have been made equal, and when it becomes an aia.

  • This is brought about by the Triune Self which it had served.
  • Eventually the aia becomes a Triune Self.
  • The Triune Self kind is on the intelligent side of the Universe and is of three parts: psychic, mental and noetic.
  • When a Triune Self has completed its course the active and the passive sides of its three parts are equal.
  • Then the doer and the thinker act independently of and coordinately with each other and are both in agreement with the knower, which is oneness.
  • The unit of the Triune Self kind becomes an ultimate unit of the Intelligence kind.

The units in the fire sphere are in constant activity.

  • Fire units are the first manifestation out of Substance.
  • There is activity only, in each unit; the opposite is latent and potential.
  • When the potential side comes into evidence as passivity the unit leaves the fire sphere and becomes an air unit of the sphere of air.
  • There the active side dominates the passive.
  • Later on the passive side of the unit dominates the active side and the unit enters the sphere of water as a water unit.
  • When the passive side of the water unit dominates the other side so that all activity ceases, the unit becomes a unit of the sphere of earth.

In the manifested part of the earth sphere is the light world, (Fig. I-B).

  • It is on the nature-side and corresponds to the noetic atmosphere of a Triune Self. The light world is composed of units which have been roused from their inactivity in the earth sphere by the Light of the Intelligence in the noetic atmosphere of Triune Selves.
  • The units of the light world are nature units which reflect, and appear to be, Light.
  • In these units there is that which is not manifest in the light world.
  • That eventually progresses and becomes a life unit in the life world; and, similarly, there is that in the life unit which becomes a form unit in the form world.
  • Then the unit enters the physical world and comes successively to the light, the life, the form, and at last to the physical plane of the physical world.

On each of these planes the unit passes through four states of matter, which on the physical plane are called the radiant, the airy, the fluid, and the solid. The unit progresses from one state to another. So it advances to new functions and states in which it is conscious. It does not change as an individual unit.

Time is of different kinds, in the physical, the form, and the life worlds; in the light world is eternity, an everpresent now, in which all changes are in the present and the effect is in the cause, because there are no divisions to distinguish past from future. The changes in the units are in the Realm of Permanence, where the Conscious Light, as Truth, prevails and shows things as they are.

In the human world changes are brought about by the mental and psychic atmospheres of the doer and physical atmosphere of the body. In the temporal human world the lights of nature prevail as stars and sun and moon, and the body senses measure the time as night and day, of the changes of masses of the sun and moon and earth in their relation to each other.

The units of the physical world pass through these systems, but do not lodge in them until the units are units of the radiant, airy, fluid and solid states. They must have been part of the structure of a human body before they can be compounded and become chemical elements and enter into the compound bodies of nature on the physical plane. They cannot be part of the physical structure of the stars, the sun, the moon, the earth and rocks, plants or animals until they have passed through the structure of a human body.

The stage in which a unit is part of a human is that in which it is a part of a cell. A cell has one cell link unit which as a link holds many cell units, in the solid state. A cell link unit holds one form link unit which as a link holds many form units, in the fluid state. A form link unit holds one life link unit which as a link holds many life units, in the airy state. A life link unit holds one breath link unit which as a link holds many breath units, in the radiant state.

A cell is made up of four holding or compositor units which are links retaining each a few or a host of units as they pass in streams through the cell.

  • These are transient units, each functioning in one of the four states, the radiant, airy, fluid or solid.
  • They remain in the cell a short time and then flow on with the stream.
  • Each cell in the human body has such streams flowing through it from the birth to the death of the body.
  • After transient units have been so retained for a while in a human body they may be imprisoned in a rock, flowing in the ocean, floating in the air, sparkling in the sunlight.
  • They return to a human body, not necessarily the same one, and go back to outside nature.

There are passing through the transient units in the human body, free units which are affected gradually by their passage so that they will in time become transient units.

  • They are not part of the structure of a human body, of a chemical element or of any object of external nature.
  • The transient units are the mass of a human body, of a chemical element or any object of external nature.
  • The matter, that is, the transient units, which is arranged so as to be the cell is gradually carried away by the stream, but the cell link unit organizes other matter into the cell, holding all the time its form link unit which holds its life link unit which holds its breath link unit, each of them attracting units of its own kind.
  • The four link units keep the cell in organization.
  • The cell link unit holds cell matter of the plasm which comes from one of the four kinds of food;
    • the form link unit holds form matter making up the plasm;
    • the life link unit holds the life matter; and the breath link unit holds the inspiriting matter.

Food is required to retain some of the units in the four streams passing through the cell. When no food is taken the cell is like a net that does not retain the fish in the stream. Food accrues to the net, fills it out and makes some of the transient units stick and so be caught.

The cell unit is stamped, like a coin, with the mark of the body to which it belongs.

  • When the body dies the cell unit goes into external nature, enters into the structure of the bodies of animals or plants, and it may be taken into human bodies.
  • Like coin circulating in foreign countries, it comes back to the source where it was coined, when the organizer of the body calls for it.

The cell unit appears first in a cell in some part like the neck or the buttocks, a part not directly connected with any system.

  • Then it appears in some organ of the generative system and its cell forms a part of the cell structure there.
  • The unit changes its place from time to time until it has built and has functioned through cell after cell in all parts of the generative system.
  • Then the cell unit travels, while it keeps on organizing and reorganizing its physical cells, through the respiratory, the circulatory and the digestive systems;
  • and in each of them it occupies successively all parts in the organs, except that of an organ unit.
  • Then instead of moving from place to place as it had done so far, it remains in one of the organs of the digestive system.
  • Then it goes back to the generative system, this time as an organ unit.

Each organ exists on a fourfold plan.

  • The organ unit dwells through the whole organ and holds one cell unit, which is the cell link unit around which the other cells of the organ are arranged and upon which they depend.
  • The cell link unit holds the form link unit of the organ; that form link unit of the organ holds the life link unit; and that holds the breath link unit of the organ.
  • Around these four link units are grouped and held by each, fleeting units of its own kind, and through the transient units pass the free units.
  • The cell unit that is in line to become an organ unit is eventually impressed through its own breath link unit by the breath link unit of the organ, through its own life link unit by the life link unit of the organ, through its own form link unit by the form link unit of the organ and is itself impressed by the organ unit.
  • The breath link unit of the cell becomes the breath link unit of the organ, the life link unit of the cell the life link unit of the organ, the form link unit of the cell the form link unit of the organ and the cell unit changes to the organ unit.
  • A cell unit may change its position in one of the systems from time to time during the life of the body, but the organ unit remains the organ unit of its organ for the life in which it becomes the organ unit. The organ unit manages the functioning of its organ.
  • It keeps all the parts of the organ working together, and keeps all the units, from the cell units to the breath units, in their proper relations while they are in the organ.
  • The cell link unit keeps the other cell units, the form link unit keeps the other form units, the life link unit keeps the other life units and the breath link unit keeps the other breath units in order.
  • The product of the organ is passed on to other organs. Thus the organs of the digestive system act together in the functioning of that system as a whole and affect each other.

When the organ unit has worked its own organ long enough it has also impressed on it the workings of the other organs in the system and so becomes eventually the unit of another organ. The change begins at the end of the digestive system, the anus.

The highest organ in the generative system is the eye.

  • The unit of the eye adjusts the cells and regulates the curvature of the eyeball and of the lens; steadies the nerve endings in the retina; focusses the eye, and emits and takes in radiant matter by means of which to make contact with the object.
  • Anything that is seen is contacted by the unit of the eye.
  • The sun, or the remotest star, if seen, is actually contacted.
  • The unit of the eye is the instrument which the sense of sight uses for seeing.
  • It becomes familiar with the sense of sight through the optic and other nerves.
  • It does all this under the influence of the sense of sight and becomes ever more sensitized to fire units, breath units and radiant matter.
  • When the unit of the eye is adapted to the sense of sight and has served its time, it becomes the manager of the whole generative system and functions as the sense of sight.
  • The sense of sight or light unit, the breath unit of the four systems of the body, passes to become the sense of hearing, which is the life or air unit of the body; that passes to become the sense of taste, which is the form or fluid unit; and that passes to become the sense of smell.

The sense of smell immediately connects with the functions of the breath-form, which is the last and direct link between the nature-side and the aia.

The aia belongs to the intelligent-side, (Fig. II-H).

  • The sense of smell as contact touches particles in the solid-solid state of the object smelled.
  • Smell is actual physical contact as of particles of cabbage, camphor, or musk. It is not so with taste.
  • The sense of taste does not contact gross physical particles, but it reaches into the solid-solid units and takes the fluid-solid units, the essence, from gross physical food, which is food to the structure of the body.
  • To the sense of smell, but not to the fluid body, the odor is food.

The sense of smell impels the action of the digestive system and relates all the organs of the digestive system to each other and to each of the other systems, by the breath which is the active side, the life, of the breath-form.
And, further, it is through the sense of smell, functioning as contact, that all sense impressions are received. So things seen, heard, or tasted, are passed through the sense of smell, by the breath, to feeling in the nerves.

03 Raising of the aia to be a Triune Self

Raising of the aia to be a Triune Self in the Realm of Permanence. Duty of its doer, in the perfect body. Feeling-and-desire produced a change in the body. The twain, or dual body. Trial and test of bringing feeling-and-desire into balanced union.

After the death of the body the purgations of the doer are carried on by means of the breath-form, as the thoughts of the past life are unrolled from the mental atmosphere.

  • The breath-form had preserved the memories of all that was said and done during the past life, and presents them to the doer in the after-death states called hell and heaven.
  • As the doer is purged, some of the memory impressions on the breath-form are burned off, though the impressions graved by thoughts remain on the aia.
  • After the doer has lived over the events of the past life, it rests and the aia remains in its dimensionless state in the psychic atmosphere.

In due course, the aia is acted on by a thought in the mental atmosphere.
t* Then it stimulates the breath of the breath-form, which vivifies its inert form, the "soul", and the breath and form together are the breath-form, the "living soul", for the next physical body.

  • Eventually the doer enters the body and the aia is affected by the development of the doer.
  • Briefly stated, after innumerable existences in human bodies the doer learns to resist the impulses of nature and to govern its desires.
  • It improves accordingly until, eventually, it brings its feeling-and-desire into balanced union, and, with its thinker and knower, it is a Triune Self complete, in a perfected, regenerated, sexless, immortal, physical body, in the Realm of Permanence.

When the Triune Self advanced and became an Intelligence, the aia was ready to take the place of that Triune Self.

  • It was like a bud, sensitive to the Light, ready to burst into bloom.
  • Yet when the Triune Self had progressed, it was quiescent and in darkness.
  • Figuratively speaking, a ray brighter than sunlight sundered the darkness, and raised the aia into its sphere of Light, where the aia was at once translated as a Triune Self.
  • That Triune Self was in, and conscious of, the measureless, Conscious Light of the Intelligence which had raised it, and was conscious of itself as a Triune Self in its noetic atmosphere; it knew that it never was not.
  • There was no impression of time, of evil, of injustice, wrong, or death.
  • The Triune Self was conscious of the sum of the functions as which it was conscious in each and all of the degrees of nature as which it had functioned before it became conscious of and as itself in the Eternal.

Because of its own noetic atmosphere it was conscious of the presence of Intelligences.

  • There it knew itself to be identity-and-knowledge-and -rightness-and-reason- and-feeling-anddesire, one Triune Self.
  • But its doer part had yet to bring its feeling-and-desire into balanced union.

Its rightness-and-reason, the thinker, caused the Triune Self to think about the Intelligences and subjects of which it was made conscious by the Light;

  • and as it thought, it was in its mental atmosphere and in a different world, the life world, though it was not conscious of the life world.
  • In thinking there came up in the Triune Self the subjects of unity and separateness, immortality and death, good and evil, justice and injustice, and other opposites.
  • No opinions, no conclusions were arrived at, merely the thinking went on.
  • Just as the thinker extended from the life world into the light world by thinking, so the doer then extended into the life world by its thinking.
  • It thought of the opposites, and so the doer was conscious in that world.
  • As it continued to think and feel, a third atmosphere, its psychic atmosphere, was within the noetic and the mental atmospheres.
  • The doer was now in the form world, and was conscious of itself.

At this point the knower, the thinker and the doer were each in its own atmosphere.

  • They were negative and the atmospheres positive, and each atmosphere was connected with the world in which it was.
  • The Triune Self was in its highest state in all its parts, and was not connected with the worlds and the senses of nature.
  • Its three parts were adjusted, each to the others, so that the Light was present also in the psychic atmosphere of the doer.
  • The doer thus conscious was at home in the Light.

In this way the aia was translated into a Triune Self. This was its coming into itself as a Triune Self. The raising of the aia, its translation into a Triune Self, and the degree in which it was conscious did not occur progressively, by development and in time, but instantaneously, and the Triune Self was conscious in all degrees at once, in the Eternal.

Eventually the thinking of the Triune Self was turned to the condition it had been in when it was still the aia, and to the relation which it then had to the breath-form. Now it knows that it must take the breath-form out of and away from nature and raise it to the degree of aia to form the link between itself as Triune Self, and the unintelligent units of nature. This the Triune Self does.

The breath-form thus became the aia.

  • As aia, it had yet to be adjusted to its Triune Self, to the four elements, the four worlds, the four senses, and the earth sphere as a whole.
  • While the Triune Self was being raised to be an Intelligence, the perfect body was inactive in safety in the interior of the earth.
  • When the aia is raised to be a Triune Self, the perfect body is the physical body for that newly raised Triune Self.

The body had been adjusted to the four worlds. It was sensitive to them.

  • The doer used the four senses, which acted in the four worlds.
  • It saw the light world present through the three lower worlds and the interrelation of these with each other.
  • It saw and heard the movements of the matter of the worlds and how the discords caused by human thoughts were brought into harmonies.
  • Through taste it sensed the qualities and quantities of matter coming into form, and the comings and goings of matter in the maintenance and changing of the forms.
  • By the sense of smell it perceived the building of the structures in the forms.

The doer with its four senses in alignment with the four worlds and their planes, perceived the difference and realities of the matter, forms and structures in each of the worlds, and its planes and states.

  • It perceived the reality in the relation of each to the others.
  • It perceived that light and heavy, great and small, near and far were interchangeable in different states and planes of any world.
  • It perceived that when the senses were turned towards an object in any state and plane, the object was the measure of reality and all else unreal;
  • that when the senses were not limited but were aligned with the other states and planes all things were equally real in their own states and on their planes, and that no object lost its relative reality.

In its perfect body the doer thus became acquainted first with the light, then with the life, then with the form and lastly with the physical world.

It became the duty of the doer to make the connection between outside nature and the impersoned nature in the perfect body.

  • It aroused the organs in the head and connected them with the planes of the light world, from the light plane of the physical world through sight and its generative system; and the doer was in the light world and sensed the harmonies of the light world within the lower worlds.
  • It aroused and connected the organs of the thorax with the planes of the life world from the life plane of the physical world through hearing and its respiratory system; and the doer was in the life world and contemplated the activities of the life world in itself and within the form and physical worlds.
  • It aroused and connected the organs of the circulatory system with the planes of the form world from the form plane of the physical world through taste and its circulatory system; and the doer was in the form world and gave attention to the mingling of the elements and the forms.
  • It aroused and connected the organs of the pelvic cavity with the planes of the physical world from the physical plane of the physical world through smell and its digestive system; and the doer was in the physical world and it brought together the physical planes of the other worlds with the physical plane of the physical world and all were adjusted on the physical plane in its own physical body, in the Realm of Permanence.

The doer was so related to the perfect body that it and the thinker and the knower of the Triune Self could later act freely in all of the worlds and that it could exercise the powers of any world in that world, through the systems and the organs in its fourfold body.

  • In this body it was familiar and had contact with all states of matter in the physical world.
  • In its physical body it could be present in all the four zones and states of matter of the physical plane.

The doer in its perfect two-columned body could perceive beings in the zones and in the bodies of the zones, for the Light of its Intelligence was with it. These beings were of the fire, the air, the water and the earth, and beings made up of combinations of them. There were beings who were fixed in the bodies of the zones, beings who could move about in the bodies of the zones and beings who could move freely in the zones or their bodies or through any of the zones and bodies, going from one to the other.

The doer perceived that the great difference between all these beings was that some had and others did not have the Light of Intelligences.

  • Among those who did not have such Light there were beings of greatness and power who could do things which the doer had not the understanding to do, but these things were done by means of the Light furnished to those who had it.
  • It perceived that the passage of the matter of the zones and in the bodies therein and the changes brought about in them were done by various beings without the Light by the thinking of those who had it; and, that it was among those who had the Light.

The doer perceived that there were differences between those who had the Light, that the differences were in the stage of development of the doer;
and that there were those who had to do with the matter of the zones on the planes of the physical world and those who had to do with the worlds beyond the physical.

  • Among those who had to do with the matter of the zones were others like itself, who observed but took no part in the working of the matter.
  • During all these times the doer knew no evil, no sin, no sorrow, no death.
  • It knew only the good and perceived the working of law as a harmonious whole.

All this took place while the Triune Self, which had been raised from the state of aia, was in its perfect immortal two-columned body in the Realm of Permanence, and prior to the trial test, which its doer part must undergo, of bringing feeling-and-desire into balanced union, which test it, the doer, must successfully pass in order to take charge of and operate the perfect body, and to advance according to the Eternal Order of Progression, as alluded to previously.

Desire became active.

  • It was a harmless desire.
  • The doer wanted to take part in doing what it saw going on;
    • it wanted to express itself by acting in the forms and with the forces of nature.

The doer thought easily and clearly and its thoughts were at once exteriorized, that is, balanced because there was no attachment to the objects of the thinking.

  • The wants of the doer were small, but what it wanted it called and that was exteriorized.
  • So the doer was with its Triune Self in the Light of its Intelligence, in the interior of the earth.
  • It had no fear, had all that the body needed, experiencing the world without contamination and acting in the world without losing its Light.

The doer began to think about the things it saw and heard, tasted and smelled and about its feelings and its desires.

  • It understood how nature responded to these feelings and desires.
  • It did not understand the relation that desire had to feeling.
  • Feeling wanted desire, desire wanted feeling, each wanted to be itself and yet be the other; each wanted to be in the other and have the other in itself.
  • There was a longing for each other.
  • This longing, together with the thinking, brought about a change in the perfect two-columned body.

There was then a circular path through the two columns, one in front, the other in the back of the body, for the Light from the Triune Self into the body, from the body into nature and back into the body and thence to the Triune Self, (Fig. VI-D).
Feeling wanted an objectification of desire, and desire of feeling.

  • When the change in the body came, the desire aspect became more pronounced, yet neither of the two columns was affected.
  • Then there went out from the body a form, which was not physical. It was an elemental form. The form eventually became female.
  • Feeling went from the doer into the female body, and desire of the doer, in the original body which had become male, saw the complement of itself in that companion body.

The knower and thinker of the Triune Self allowed the doer to do this that the doer might learn of itself in nature and that feeling-and-desire might adjust themselves to each other.

  • When adjusted, feeling would go back into the two-columned body.
  • This was the plan and the path.

Every sentiment, every movement, every act of desire, was at once re-enacted by the companion, as in a mirror.

  • Feeling-and-desire felt that they were one.
  • Indeed they were one, but they were one within, not without.
  • Desire continued to look outwardly and then the doer thought outwardly to the reflection, instead of thinking inwardly from it.
  • The desire of the doer began to think the other was different from itself, and desire went out strongly to the other; the other craved desire.
  • From what are now the kidneys, adrenals and spleen a radiant fluid went out as the astral matter which later became the physical female part of the twin body.

Then the Triune Self warned its doer. It let the doer see that it might learn from its female body all of nature that was not expressed in its own male body;

  • that it must pass a trial and test through the sexes, and that its twin bodies must not consort.
  • It was necessary for the doer to learn the relation of the sexes to each other, in the human world of change, so that the doer would be able to administer the destinies of nations of the human world, without being influenced by the sexes.

This it would learn by bringing into balanced union its own desire-and-feeling in its male and female twin bodies.

  • Doing this was the trial test.
  • But union must be of desire and feeling, not of the male and female bodies, in which desire and feeling were.
  • To allow union of the two bodies would be failure, as that would sever the two columns, would cause the loss of one of the columns and a loss of Light into nature.

Therewith would begin that affliction of its body which would end with expulsion from the inner earth, in the Realm of Permanence.

  • Then it would not be able to stand in the Light, but would thereafter be afraid of it and would lose its vision in the Light.
  • Instead of seeing the deathless things in permanence it would be in an outside world of change, of sexes and of death, and live in sin and sorrow and occasion sin and sorrow in others.
  • Blind to the Light it would wander through life and death on the outer earth.
  • It would forget the past, forget its Triune Self, and forget the Light, except to be afraid of it, until it should regain the state which it then was in in the inner earth.

Among the doers that had come thus far, some took the warning and followed the path that the Light showed.

  • These doers lived in their twin bodies and thus learned all there was of the nature of the human.
  • Each pair reunited into one body as soon as feeling-and-desire were in permanently balanced union.
  • The Triune Self was then complete; it had direct Light in its three atmospheres and lived in its perfect, immortal, sexless, physical body, informed about all things by the Light of its Intelligence.

The doer of such a Triune Self thus advanced according to the Eternal Order of Progression. Those doers that failed in the trial test thereby exiled themselves from the Realm of Permanence into the human world of change, of death, and of reexistences in human bodies, (Fig. V-B), until, in due course, they adjust feeling-anddesire into balanced union, when the three parts of their Triune Selves will again be in a perfect, immortal, sexless physical body.

Sometimes a doer that had passed the test, felt the troubles of the world and asked its thinker and knower that it be allowed to go among mankind to awaken the doers.

  • That doer then became human and took the responsibilities of a human.
  • It called together those in the world who were the fittest.
  • It had insight and powers, which were made manifest to them and they gathered around it.
  • Such a great doer could come only when the thoughts of many persons converged at the beginning of a cycle.

05 Fourth Civilization

Fourth Civilization. Changes on the earth crust. Forces. Minerals, plants and flowers. The varied types were produced by human thoughts.

Since this Fourth Civilization began there have been many changes on the earth crust. Rocks and soils of different kinds composed it at different times. Changes in the surface distribution of land and water have been numerous. They were made during upheavals and submersions. They were made slowly during long periods or by sudden elemental changes which brought about the same results. Changes which sometimes required thousands of years, occurred at other times in days; liquids turned into solids and both into gases and these again into liquids and solids. Sometimes the action of the fire was direct, sometimes concealed in water.

After a change had taken place it sometimes was succeeded in a short time by another, and at other times the continents and islands remained undisturbed for a long while. The lines between water and land, and the elevations of the land have changed over and over again.

Sometimes the land was slowly eaten away by the ocean or slowly decomposed by the air and washed away by rain and rivers.
Sometimes the land was precipitated from the air.
At other times the air crumbled the land quickly and it was washed away like sand.
Sometimes the water rose in mighty mountains engulfing the land, sometimes the land opened and a subterranean ocean rushed over it.

The direction of what is called the poles has changed many times, sometimes gradually, sometimes suddenly.

The changes were adjustments to the sum of the thoughts of the people of the crust, and were to provide a suitable environment for future destiny. A sudden change when the earth slipped or fell over was cataclysmic.

During and after the readjustment the climates changed. Where there had been a continuous summer, icebeds thousands of feet in depth buried the peoples, and icy regions were melted and exposed the land to a temperate or tropical sun.

The direction of the poles is that of those of the earth crust only. The layers on either side of the crust need not be polarized in the same direction as the crust.

Upon the direction of the poles of the crust depends the recurrence of a possible fourfold cycle of an earth, a water, an air and a fire age of human beings.

From the magnetic and electric currents on the earth today are drawn the forces used in industry, commerce and travel, upon which modern development largely depends. The same currents have not always been operative. They mark stages in the power of men's thought.

What appears as magnetism is an expression of feeling in matter, and what appears as electricity is an expression of desire in matter.

Magnetic waves sweep through the strata of the earth as waves of feeling run through human bodies;
and as desires are evoked by these feelings, so electric currents are due to their actions in the fields of nature.

At different times in the past, different currents and forces operated not only in the earth, but in the water, the air and the fire. These currents produced phenomena which would seem strange to persons to whom none but the present manifestations are known. These currents and men's knowledge of how to use them gave to an age the character of an earth, a water, an air or a fire age.

There were parts of the ocean which were seething, so that no animal life was possible in or near them. At some periods the crust of the earth was of great weight and at the same time plastic like clay, and sometimes it moved in waves, but human beings lived on it.

Rains of fiery bolts from the air, varicolored lightning rising from the earth as well as coming from the sky, clouds of fire moving over the earth and discharging themselves or disappearing, battles of fire with fire in the air, wars of elementals in the water or the air occurred in different ages.

Forces now unknown were active and put to use by some of the people.

At different periods the relation of the four elements to each other changed; at one time one element dominated the others, and at another time it was subsidiary to one of the others.

At times there existed minerals, plants and flowers which are no longer known.

At one time people used a bluish metal which, after it had been treated in a certain way, became a medium for one of the nature forces, and eliminated weight from any object to which it was applied. It had to be treated in one way for wood, in another for stone and in another for metals. By the use of a small amount of this metal weights many thousand times greater could be handled as if they were feathers. Huge blocks of stone were transported by its use. This metal had the peculiar property of transmitting the influences of the object on which it was placed, to feeling.

If a rod of this metal was held in the left hand and placed on an object, the holder would feel the qualities of the object, bitter, sour or fragrant.
If held in the right hand, the holder could harden or soften objects, crumble or dissolve them.

Another metal which was known at certain times was reddish, varying from a whitish red to a ruby color. By means of it a gentle or an enormous heat could be produced. The heat was generated from the air. A rod of this metal, if held by certain persons toward an object, would melt and consume it at a distance. This metal responded in its action to the intention of the holder. Only a certain trained class could use it.

The two metals were known and used at the crest of some of the waves of a high civilization.

Another metal, when applied to an object, caused oscillations in it or in the air, the force that worked through the metal being liberated by contact with the object.

Another metal caused condensation of particles of matter in the air and produced any solid form desired.
Another metal caused any solid object to be disintegrated and its particles to be shattered and to disappear, resolved into its four elements.

These are only some of many minerals by which forces now unknown could be liberated, isolated and directed.

There was a black stone that seemed to be liquid and alive inside of its polished surface. If it was placed on the forehead or on the top of the head, it would fascinate that person, so that he revealed his thoughts without power of resistance, and the examiner could find out the truth concerning anything with which the one examined had been connected. In the black stone would also appear what had been said, done, seen or heard by those who were made to look at it.

There was another jewel through which, when it was shaped convex or concave, light of varying colors would be generated.

A family of plants existed that would grow strong threads. There were numerous varieties that produced threads, which when separated were some as fine as silk, others as coarse as grass. These plants were in shape like posts, varied from sandy to dark brown, and opened at the top, shedding a profusion of fibers which were the usable threads.

The product ranged through all colors and their shades, and the people wove it into fabrics. Some of these threads resisted destruction by fire, others were
impervious to water. There were plants which were without roots and moved about, drawing nourishment from the air.

There were flowers that furnished indelible colors. Flowers, being the sex part of the plant and affecting the sense of smell, which represents the earth element in the body, were powerful in certain ages.

Some flowers had fragrance and others stenches which were overpowering. They had odors which intoxicated, produced cataleptic states, poisoned and brought instant death. Some flowers by their smell incited to murder, lust or greed. Some brought on impotence, melancholy, or even self-murder.

The size of some flowers was over three feet. Some flowers were like flowing golden hair, others like thick wax, some left their stems and floated in the air. Some flowers could be grown in almost any shape desired, and at certain times the shapes of lizards, birds or butterflies were preferred.

The leaves of plants and trees were not always green, as they usually are today. At times the general coloring was red or blue or yellow or purple. Some of the leaves had odors that produced effects on human beings and animals like those of some of the flowers. Some of the leaves looked like flowers, some like fur.

At all times flowers, leaves and fruits were used in healing and in industry.

At different times the shapes and qualities of the trees varied much. At times some trees had a great diameter, but were not proportionately high, and other trees reached heights uncommon today. There were trees that were hundreds of feet high.

The very high trees had wood that was as supple and tough as whalebone. Some of the woods then known were indestructible by fire, some were inflammable like straw. The wood in some of the trunks grew in geometrical figures of different colors. The wood of some trees and the sap of others, furnished penetrating and indelible dyes.

Though apples were there at all periods, in one form or another, many periods had fruits today unknown. At times the flora furnished various juices which produced visions, were intoxicant or narcotic, either naturally or after they had been exposed to the sun or the moonlight. One kind of tree grew a container like a gourd, that was filled with a sweetish and pungent acid which had an immediate penetrating effect as an intoxicant.

These different types of plants, as well as the fauna of the various periods, were produced, as they are today, by the thoughts of man; their nature was the desire of the doers, and their forms were the forms of their thoughts, standardized by a ruling Intelligence according to type.

At the beginning of any age the animals were huge, ungainly and fierce. As the age rose towards its crest they gave way to more graceful and symmetrical shapes.

Some were adapted to industrial and domestic purposes. Some of the fiercest and clumsiest were brought under human control. Huge fish with shells or scales were used as beasts of burden to pull rafts and boats through the water. Men could ride fish through the water, and go under it with the fish. They could also make birds fly through the air while bearing human riders.

Since the first wave of the Fourth Civilization on the fourth earth, there have followed many waves.

Uncounted years of physical time have elapsed since then. In each wave were many fluctuations and cycles.

Sometimes a small, sometimes a large portion of the earth crust was affected, sometimes the whole.
Sometimes the trend of events was toward religion, at other times toward architecture, sometimes toward the discovery and application of the forces of nature. Sometimes the development was broader, and intellectual as well as sensuous results were sought.
At times pursuits were limited to the land, and people were afraid of the water.
At other times there were races of water people who lived chiefly on the water and were as familiar with it as the land people were with the earth.
At times human races mastered the air and could make use of the sunlight.

When they discovered how to use starlight, they could protect themselves against fire, so that they could move around in it. Such ages of earth, water, air and fire have succeeded each other many times. When there was a rise of a great wave sometimes all four of the ages blended.

At times the run of human beings knew of nothing more than their physical environment.
At other times the screens were removed and the different states of matter on the physical plane were accessible.

Even the other planes of the physical world were sometimes opened, and nature gods and elementals were in communication with mankind.

For long ages interests and occupations were concerned with growing and winning products from the soil. At such times there were great varieties of grains, fruits and plants used for food and clothing and in industry; and the pleasures and worship of the people had to do with these products.

At other periods the products needed for life and pleasure were produced artificially, that is, precipitated from the elements directly by the thought of man. By combinations of the elements foods were produced as desired, without growing them from the soil. All manner of wearing apparel was drawn from the elements and produced in the forms and colors desired.

Those who did this had to have the power of imagination, an understanding of the qualities of the units in the four states of matter, and power over them, so that they could precipitate objects having the durability, elasticity, flexibility or porosity needed.

This was in periods when the fire and air were dominant and the bodies of the people of the age were in touch with them.

06 Fourth Civilization Lesser Civilizations

Fourth Civilization. Lesser civilizations.

During the time when there was an earth age, when the earth element was dominant and the people were adjusted to it, there were great civilizations surpassing in achievements anything reported in history. These civilizations were based on agriculture and the working of stone and metal. Starting with the use of animals for power, the civilization advanced to the use of complicated machines. These the people operated by the forces of nature.

There is but one force. It is turned into many channels and appears under many aspects. Today it manifests as light, heat, gravity, cohesion, electricity and otherwise.

Untold years ago the same force manifested differently. The solid, fluid, airy and radiant matter of the earth, is being continually decomposed and recomposed. The resulting matter which today takes the form of minerals, coal or oil was different in different ages.

A circulation of the same four elements and the four states of matter on the physical plane is kept up continuously by means of the manifestation of this earth

In the past this force was liberated not so much by means of wood, coal or oil, as it is today, but by tapping the earth currents in which it manifested.

The ability of the fundamental earth force to manifest at different times in varying ways results in the different directions of the poles of the earth crust and in connection with these changes in the cycles of four ages of earth, water, air and fire. The kind of manifestation of the force depends on the class of units, earth, water, air and fire units, with which the humans can make contact directly through their involuntary nervous system, or indirectly through exterior objects, as wood, coal, oil, copper, or radium and the like.

At the height of the earth ages the currents running through the earth at certain places were let out and were connected with machines for mechanical operation.

Broad and permanent roads were built over and through mountains and across plains. The people did not use the water for travel and transportation. Some of these roads into the interior of the earth remain today. The people did not use an air force, but lifted great weights of stone by their machines.

They could so focus the earth force that it would produce heat or light at any place where it was intercepted or an outlet made through a receiving machine.

This force could be used to make hard metals workable without heat. The people had processes to make soft metals hard. They had machines for cutting and polishing stone, for melting, churning and setting it solid, for spinning and weaving plant fibers and the hair of animals. They had material which was not woven, but was solid like leather, and could be made proof against the cuts of weapons.

They traveled not on wheels, but in closed vehicles which slid easily along the roads. These sleds were of metal and sometimes of a composition which was
transparent. The material was so hardened that it was scarcely affected by friction even though the vehicles were moved along with great speed by the earth force.

The greatest speed, which was of many hundred miles an hour, was developed when the cars travelled underground. Distance was practically eliminated. This travel went along beneath the outer crust of the earth, but the travellers gained no knowledge of the interior earth, its worlds and its beings, any more than humans now know the beings living in what is called the air.

The whole earth was not inhabited by a people that had reached this stage; on some parts were people who were less advanced, and in other parts savages.

They had their sports which were feats of endurance, ball games, wrestling and friendly combats. The ball games were of great variety; running was not so much a feature as clever throwing, catching and intercepting the ball. They could throw a ball so that it would make a circle on the ground, and the game was to intercept it.

The water and the air were foreign and unfamiliar to them in their sports and in their work. Learning was concerned with agriculture, metal working, stone making, architecture, earth currents and their operation. The languages spoken differed from those of today in sound and connotation. There were extended systems of literature.

The chief means of recording was by engraving or stamping signs in color on thin metal plate. There was a white metal which would not tarnish, but would absorb and retain indelible dyes. Sheets of thin metal were rolled, or books were made by fastening the plates on hinges. These sheets were made as thin and flexible as paper is today. They also had a composition made of a plant which retained an impression of writing. This material was insoluble and not inflammable after it had been treated.

There were many such civilizations in each earth age.

They started from rude beginnings and sometimes attained by slow stages to astonishing heights. At other times they bloomed suddenly because of information
which Wise Men imparted.

An earth age was succeeded by a water age.

While some peoples were in an earth age, others had entered upon a water age. They became conscious of the units of the watery layer, got in touch with them, and learned to use them. Sometimes this came about by the beginning of another period after the earth civilization had been swept away, sometimes by gradual adaptation of a people to new surroundings, when there was a slow subsiding of the land.

Most frequently the water age developed out of the earth age and people existed at the same time in both. The bodies of the people of a water age were more supple and quicker than those of an earth age. In general conformation the human form has remained the same throughout the Fourth Civilization.

There were great lakes with well populated floating islands. The people built houses by growing plants and vines together, solidified the walls with a clay, and
decorated them artistically. The houses were not higher than three stories. The people grew fruits and flowers from the vines that were part of the houses.

They built boats for the accommodation of one person, which fitted their bodies and in which they could travel under water. Other boats were large enough to hold several hundred. Air was drawn from the water by an appliance in the boat. Such boats were built of pliable wood or of fish bones and cemented by plant juices so that the boats had flexibility.

Some of the people learned to run the boats, not by machinery or the force of the wind, but by a certain feeling within their bodies which they imparted to the rudder of the boat. This feeling was generated from the abdominal and pelvic cavities and driven forward. Then the navigator held his hands to the tiller and so connected with a current in the water, which was thereby utilized to propel the boat.

The ocean was at such times not divided as now. The huge lakes were connected by underground streams and divided by mountain chains. Boats could travel under water from lake to lake. The people could stay in the water, warm or cold, for a long time. An oil or an insulating suit was used when the water was too cold. They did not have to swim with their limbs, but could use their feeling to connect with the water current.

Over their heads they fitted hoods that allowed them to breathe. Fish would not attack them. They could swim as fast as the fish, for a distance, and kill them by the use of a water force.

They did not work metals well. If there was no contemporaneous earth age in bloom, they used bones and the sharpened shells and scales of fish, some of which were like flint. With such tools they hewed wood and tilled the soil on their small islands. They wove fibers into cloth, and made a fine linen from water plants. They decorated their clothes with many colors, from the juices of vines and berries, and with fish scales and gems. Their foods were fish, marine plants and savory fruits which they got from the bottoms and sides of the lakes.

They ate them cooked, getting heat from a device which was worked by a water force. They knew how to make fire, but did not use it extensively, as they obtained in other ways the heat and power they needed.

They did all these things as did the people of the earth age, but they were conscious of something which the earth people could not touch or use. They were conscious of the water layer which was in the solid earth and were conscious of living in it when they were in the streams and lakes. They used forces which were within the water layer to accomplish their ends with matter in the solid state.

They lived in small communities or in cities, some of which were built on the water. The buildings were on boats and connected with each other. There was a lively commerce between different peoples. They followed widely different trades. The savages were usually on the mainland and afraid of the water. These water people had sports and physical exercises, all connected with water.

Among their games was one in which the contestants rode certain fish, which raced and leaped over each other.

They had their arts and sciences, a melodious music, a peculiar aquatic architecture and their almost indestructible boats. Their language consisted chiefly of
vowel sounds. They had literature and records, on cloth spun of the fibers of water plants. These civilizations of the water ages saw a high development of humanity.

Bodies of great endurance, nobility of feature, skill in their arts and great intellectual attainments distinguished the people of some of these water races.

An air age succeeded the water age when people became conscious of and adjusted their bodies to the air units which moved through the layer of air.

Such ages usually began with the discovery by individuals of the force of lightness and the force of flight in themselves. These forces always exist, but they cannot at present be used by humans.

The force of lightness is a distinct force, as much so as heat. It is one of the manifestations of the fundamental earth force. Its manifestation removes weight to a greater or lesser degree.

If to a lesser degree than gravitation, it reduces the weight, if to a greater degree it causes the object in which it manifests to depart from surrounding objects.

By rising into the air is meant only going away from the earth crust. Rising when an object is moved by lightness can be done into the air inside the earth as well as into the air outside the earth. Lightness affects the feeling as ecstasy without producing foolishness.

It is brought into play by a mental attitude that puts one in touch with the air units on their active side, which is the air force, and by breathing, which liberates the force and draws it through the nerves of the involuntary nervous system. When the force is felt in the voluntary nervous system, it is lightness and the body rises into the air.

Its lightness is equal to the mental attitude, so that a body can rise and float like thistledown or shoot away from the earth.

The force of flight is a force of the layer of air and is similar to that of lightness, but is distinct as a force. Lightness moves away from the earth crust; flight generally moves parallel to it, but it can move on an incline, up or down. The characteristic of it is direction. It receives this by the mental set and it is induced into the body by breathing.

It can be exercised without the force of lightness. But then it must be exercised continuously and at a different speed, great enough to make the air support
the body. Usually both forces are exercised together.

Both forces are manifestations of the fundamental earth force, specialized by being active in the air layer.

In an air age, that is, in a period when many of a people can come into contact with these forces in the layer of air, their thoughts and nerve currents touch the units of air directly, instead of as now through the earth units. The movements of the air units being at a different rate from that of the earth units, they counteract and overcome the forces exercised by the earth units.

The people in an air age were a development from those of the water age. The forces which were used for moving swiftly through the water were adapted to the air, as the forces on the earth crust had been adapted to the water. The force of lightness had been used to a moderate degree in running and jumping on land and in rising in the water. At first a few exercised the forces of lightness and flight. Then a greater number became familiar with the use, and finally the people born were naturally adjusted to these air forces.

At the crest of an air age the people lived in houses on the earth and in floating houses on the water, but the dominating race lived chiefly in the air. Some persons on the earth seldom took to the air and were afraid to trust themselves to it; but the people of the air age lived in dwellings or in huge buildings in the air.

They took some of the materials for these from the earth; other materials they precipitated or consolidated from the air itself. They removed the weight from the materials and placed them in position in the air where they were fixed and balanced, so as to remain undisturbed until they were removed. The people accomplished this by focussing and attaching to the buildings the force of lightness. There were no streets. The buildings stood on different levels in the air.

They were just as solid as anything on earth today. Timbers, stones and metals were used, but their weights removed and kept removed by the use of a certain blue metal, either drawn from the air or mined and refined from the earth. This metal was a conductor of the force of lightness, and was used to impart
lightness to inorganic objects.

The people obtained their food from the fruits, grains and animals of the earth, and from fish and birds. Much of their food they drew from the air itself by breathing. They had plants that floated in the air and drew their nourishment from it, but most plants were in gardens attached to the houses. The materials of their draperies and garments were made from plants and from the hair of animals. Feathers were used largely.

Their forms were human, but their bodies surpassed those of the earth and the water people in lightness and freshness. To use the air force was natural. Babies had to be protected, but they soon learned to adjust their mental set and their breathing so as to touch the forces in the air layer. They learned this more readily than children learn to walk, as readily as birds learn to fly. The people used these air forces without much effort. They walked about and worked in their houses, and slept on couches without exercising the force of flight; over long galleries they glided above the floors, and in the open relied naturally upon their command of the air.

They rested and floated in the air, as one does in water. They could control the winds and prevent or cause storms; sometimes they had wings or shields attached to the back to facilitate movement. They had airships for commerce and travel over long distances. They used all the products of the earth, its plants, woods, stones and metals, but had no complicated machines. Their enormous airships were guided and propelled by the force of the helmsman alone.

Their games consisted chiefly in variations of flying, and in performances in the air. The salient features of their sports were graceful sliding or rising movements in the air accompanied by charming sounds produced by the movements themselves and accentuated by the voice. The movements and sounds produced colors, light-colors like those of a rainbow rather than pigment-colors. The marvellous effects of these lights were enhanced when many people engaged in the harmonies of movement, sound and color at the same time. There were wrestling matches and dancing in the air.

Their arts centered around singing and music. Among the instruments used was a sort of trumpet with diaphragms which were moved and varied by the human voice, and thereby direct sounds and echoes were created in the air, followed by colors which often took on forms. They had huge instruments shaped like the half of a hollow sphere and many feet in diameter, which produced a symphonic sound by intercepting the units of the four states of matter in their movements and relating the movements to each other.

By the power of that sound, if directed towards the earth, the people who heard it lost their fear and weight, were enraptured and rose into the air where they remained as long as they were within hearing of the sound. At times there was a proficiency in the sciences among some of the people. Their learning was concerned chiefly with the different rates of movement of the four kinds of units in nature and their many subdivisions. They knew of hundreds of different
rates of movement of units and adjusted some of these by combining, binding and eliminating certain of the units.

Thereby they evoked forces, chiefly of the air layer, and made them dominate the water and the earth forces.

The reason they maintained their habitations in the air was that there they could more easily reach and direct these forces. By means of such forces they stabilized their houses and cities in the air, and obtained heat, light and energy for their domestic affairs. Since only some individuals could do this, it was left to a certain group whose duty it was, to attend to the supply.

Waste matter was at once disposed of by decomposing it into its component units, or by recombining these units into other objects.

They had languages to express their thoughts. They had sheets of a material on which communications from one to the other could pass, but these were used only as keepsakes, because the people could communicate by thought. The nerve matter of their brains contacted the currents made by thoughts in the physical world. Speech and thought coincided. If anyone told a lie it was at once manifest because then speech and thought were seen not to coincide.

The things which they wanted to put on record as information, news or literature, they inscribed on or sounded against plates, connected with a reservoir on the life plane of the physical world. The inscribing or sounding was transferred to, and so made a permanent record on, the matter of the reservoir. People who thereafter wanted the information so preserved, could find it by going to a public building, where they found registers of sign words.

Then they touched with an instrument the selected sign word on the reproducing plate that connected them with the permanent record of the reservoir, and so they obtained the information. After getting the subject and the sign word they could go over the record at home, provided they had there a device for receiving and reproducing the records. Books and libraries did not exist; they were not needed.

A fire age succeeded the air age and gradually grew out of and dominated it. The air age continued to exist contemporaneously. The human beings in a fire age had the same form and figure as the air people. But they differed noticeably in that there was in them a presence of conscious power, which gave them superiority.

Their distinctive physical feature was the eye with which they appealed, commanded and expressed to others their sentiment and thought.

The age began when some of the air people became acquainted with the fire which is radiant matter or starlight. They became conscious of the presence of the fire units in the layer of fire. After that others and then more found their way into the starlight.

At no time did all of the air people develop into fire people. In a fire age there were on the earth also the three other ages and people lived on the earth, in the
water and through the air and communicated with each other by travel and trading.

  • People of an earth age had bodies adjusted and restricted to the use of those solid units that were in a gross and solidified state.
  • People who were of a water age had bodies which were adapted to the fluid-solid units;
  • people of an air age were such because they had bodies attuned to airy-solid units,
  • and the people of a fire age were conscious of the radiant-solid units and their bodies were adjusted to them.

The fire units on the physical plane are starlight. Starlight is imperceptible, though a condensation of it in a mass produces the bodies of the stars. In a fire age people were conscious of and in touch with the units of starlight.

They saw them and saw by them, and by means of them could use the forces of the radiant-solid layer, and through them the forces of the other three layers. Starlight works through the sun.

The people of an earth age can use starlight only when they use it in and as sunlight, but the people in a fire age could use starlight without being dependent on the sun.

The sun is a focus of forces, an airy center in an airy layer. Through and out of the sun streams sunlight, which is a mixture of radiant, airy, fluid and solid units.

Starlight works through the airy matter and is the cause and the main support of the activities of sunlight. The sunlight causes units to be active as nature forces which maintain life on the earth crust and by which the present age builds up its civilization.

The earth crust, which is a precipitation of the fourfold sunlight, screens off portions of each set of units and so retains and supplies what is needed to keep up the activities on the earth crust. The units become nature forces as they approach the screen of the earth crust.

Away from the screen the units do not act as these forces. These forces produce light, heat, power, generation and decomposition within a certain range only.
Thus if the focal body called the sun is not within that range of the earth crust, it does not produce these effects. Moreover it is necessary that the earth crust should give up earth units to furnish some material to produce these effects.

In an earth age people cannot have light and heat unless these three conditions are fulfilled, but in their fire age the people could get the equivalent of light, heat and electricity without being dependent on the screening, on the range of the sun and on the action of the solid crust in sending out units to meet the incoming sunlight.

The habitations of the fire people were in the air, on the water and on the earth, but they were conscious of and used as their medium the fire present in the air, in the water and in the earth. They lived in communities of their own, and had their own circles, though they went among the others. If they did this they were immediately seen or sensed to be superior because of the influences that went with them and the power in their eyes.

They could eat any of the animal or vegetable foods or live on fluids or even by breathing only. If they wanted to prolong their lives, they did not eat solid or liquid foods. Their bodies were physical, but they could do things with them that the others could not do with theirs.

They engaged in agriculture, commerce, mechanics and the arts. They could produce things for the earth people which these could not. They did the same for the water and the air people. The air people reached so high a state because those of the fire age lived among them and assisted them.

In agriculture they could see what was going on in the plants. They could see the activities of the seeds and roots, how the plants received nourishment, how they appropriated it and grew, and they could direct development as they wished. They blended plants and produced new fruits, vegetables and grains.

In the beginnings of the fire ages these people built machines for dredging, building, lighting and generating power. As they advanced they used few or none for
themselves, though they still built machines for the people who were in the more backward ages. They helped the earth and the water people in cutting great canals on land and through the earth and made great waterways. They used huge machines to cut under water and to dredge. They could see all that was going on in the great depths and direct operations accordingly.

At the height of a fire age, the foremost among the fire people needed only their bodies to accomplish what they wished.

Four fingers were used, the index finger for fire, the middle finger for air, the third finger for water and the little finger for earth.

With the fingers of the left hand they sensed; and with those of the right hand they directed a stream of the units of the elements. They could tear down and dissipate or create and build up the structure of solid things by the forces guided by their right hands.

The thumbs were used either to feel, or to direct, unify or accentuate the streams. The organs in their bodies were reservoirs of force, and the nerves connected with the respective systems contacted the force. The forces in the earth they called, used and directed through their digestive systems and the sense of smell.

The forces of the water which entered into combination with the earth they controlled through the organs of their circulatory systems and the sense of taste.

The air they ruled by control of the air forces which worked outside through the air, the water and the earth and passed inside through their respiratory systems, which passes through the circulatory and digestive systems.

Speech was the power that unified the four states, as sunlight unifies the four kinds of light. By contacting the starlight in the sunlight they synchronized and controlled the forces in the other elements. The starlight was present throughout the others. They used it through their generative systems and the sense of

The physical bodies of these foremost among the fire people could pass through any part of the earth at any speed desired. They could pass their physical bodies through any physical object, no matter what its density. They could appear in several places at the same time, no matter how distant the places. They did this by seeing where they wished to be and, by using radiant-solid matter, were present in and penetrated all intervening grosser matter. These fire people could see and hear anywhere through solid matter.

The fire units are everywhere at the same time. These people connected the fire units in their bodies with the fire units in the earthy layer. There these fire units affected the air units and these the water units and these produced the phenomena through the earth units.

The fire people had use of the fourth dimension, presence, because of their being conscious of and familiar with the radiant-solid units. This meant that they could pass through, be in or work with the fire, the air, the water or the earth units.

When their physical body was put in phase with radiant-solid units, which was done by focussing the sense of sight on some of them,it appeared simultaneously at the places where these foremost people wanted to be seen. No obstructions intervene between those who can use the radiant-solid units and the places where they wish to be seen. They remained visible in these different places as long as they continued to think, to feel and to see themselves there.

Their bodies were in any one place only, but they removed the intervening units of matter and so became visible at the same time at every place where they wished to be seen. Because of their power of sight, which no matter could obstruct, they saw, at the same time, all the places at which, and the people by whom, they were seen. They could disappear when they wished. They did this by cutting off from their bodies the contact with the class of fire units whose contact makes visibility.

They could examine any cell or organ in the human body and tell the uses to which it had been put, and describe means appropriate to effect a change. They could see at once the cause and the cure of a disorder.

They communicated among themselves by thought and speech. Distance was no obstruction to their hearing each other or any sounds in nature. They could get some records of past events by looking at them or hearing them from the radiant or the airy states of matter and so get as far as the form plane of the physical world.

There were laws that prevented the use of these forces beyond certain limits. The people of a fire age could not interfere with the law of thought without too great injury to themselves.

Their powers reached everything in the four zones of the solid state of the physical plane on the nature-side, but there were many things in themselves as doers, which they had not mastered and did not master as a people, though some of the individuals did. This lack of mastery brought about their decline
and the disappearance of the fire age.

The high point of a fire age marked also the highest point in the air, the water and the earth ages.

As the fire age disappeared, each of the others deteriorated and vanished by degrees.

The last to crumble was the earth age. It was ended by cataclysms. A bleak earth succeeded. On that lived barbarians who were the degenerate remnants of the four ages, of which they had not even a memory, or who were newly outcast from the inner earth. Only here and there remained traditions of some of the people of the four ages in distorted legends of supernatural beings with divine powers.

07 Fourth Civilization - Governments

Fourth Civilization. Governments. Ancient teachings of the Light of the Intelligence. Religions.

At all times and in every one of the four ages of any cycle the people were of four classes: the handworkers, the traders, the thinkers and those who had some knowledge.

  • These distinctions were outstanding at periods of the highest development and obscured in periods of low development.
  • The forms of the relation between these four classes have changed many times.

In agricultural periods the handworkers acted as slaves or as hired laborers or as small landowners working for themselves, or they received a part of the produce or other remuneration as pay from greater landholders, or they worked in large family communities.

In industrial periods they worked as slaves or as hired men, owned small manufacturing plants in their houses or worked together in larger shops or in
It was so among the people of an earth age as well as among those of the other ages.

  • One class was the handworkers or muscleworkers or bodyworkers;
  • the other three classes depended on them, but the bodyworkers in turn depended on the other classes.

The second class was that of the traders.

  • They traded products for products, or for a medium of exchange, metals, animals or slaves.
  • Sometimes they predominated for a while, as they do today, when large landholders and manufacturers, politicians, lawyers and often doctors belong to this class.

The third class was that of the thinkers, those who had a profession, supplying information and service to traders and workers;

  • they were priests, teachers, healers, warriors, builders, or navigators, on land, on water or in the air.

The fourth class were the knowers among men, those who had a sense-knowledge available from the past, of the forces of nature which the third class only applied to practical ends, and who had some knowledge of the doer and the Triune Self and of their relation to the Light of the Intelligence.

  • At times all classes lived in a rude fashion;
  • at others they lived in simple comfort with art and learning widely diffused;
  • at other times there was great disparity in the standards of living, and poverty, discomfort and disease of the masses were in contrast to the wealth and luxury of a few.

Usually the four classes were mixed, but sometimes their distinctions were rigidly observed.

The governments were phases of rulership by knowledge, by learning, by traders, and by the many.
The forms in which the phases actually appeared were hierarchies, with a chief as the top of a pyramid of lesser officials.
Whether knowledge ruled or learning or whether traders or the many were in power, actually one person was the ruler, with assistants, councillors and numbers of servitors decreasing in authority and importance. Sometimes the head was elected by his own class or by all classes, sometimes he usurped or inherited his position. Those under him would usually draw power, property and privileges to themselves at the expense of those who were not of the class in power at the time.

All this was tried over and over again.

  • The most successful governments, where the greatest well-being and happiness prevailed among the greatest number, were those in times when the class that had knowledge was in power.
  • The least successful, those where the greatest confusion, want and unhappiness prevailed, were the governments by the many.

Corruption and trading the general interest for private ends existed as much when the many ruled as when the traders themselves were in power.
The curse of government by the masses has been ignorance, indifference, unbridled passion and selfishness.

The traders, when they ruled, modified these inherent properties by a thought of regulation, order and business.
But the curse was that the practice of corruption, hypocrisy and trading in public affairs still existed in the general order which they outwardly maintained.

When the learned were in power as warriors, priests or the cultured, the fundamental qualities, which were unrestrained when the many were in power and only modified superficially when the traders ruled, were often influenced by considerations of integrity, honor and nobility.

When those ruled who had knowledge the pyramid of the public servants was free from greed, lust and cruelty, and brought justice, simplicity, honesty and consideration for others with it.
But this was rare and only came at the climax of an age, though it sometimes lasted for a long period.

The moral qualities of humanity have been very much the same in every age for long periods.
What had varied is the openness with which they have appeared.
Responsibility and freedom from sexual immorality, from drunkenness and from dishonesty have been the mark in all ages of those who had knowledge.

The other three classes have been governed by their passions. While the learned and cultured have often been restrained by pride, honor and position, the traders have been restrained by fear of the law and the loss of trade, and the fourth class has been restrained by the not seeing, or neglecting to take advantage of, opportunities, and by fear.

This general aspect of the morality of the ages is modified by many exceptions.
Exceptional persons are such because they do not really belong to the class of which they for the time seem to form part. In each human is a combination of all classes. Everyone is a worker, a trader, has learning and has knowledge in some degree. His morality is regulated by the predominance in him of one of the four. He is one of the exceptions when the predominance in him of one of the four gives him a moral standard differing from that of the class to which he apparently belongs.

During the Fourth Civilization numerous and widely divergent religions have come into existence, have risen and have fallen into desuetude.
Religions represent the ties that hold the doer to nature, from which it came, and the pull that nature has on the doer's feelings, emotions and desires, through the four senses.

  • These senses are the messengers and the servants of nature.
  • The ties last until the doer learns that it is not a part of nature, not those senses, and that it is independent of nature and the senses.
  • These ties are allowed by the Intelligences and Triune Selves in charge of humanity for the purpose of training it.
  • Religions of some sort are necessary in so far as they are these ties, and advantageous in so far as they tend to advance the doers which are tied.

The Light of the Intelligences is loaned, through the doers, to the God or gods to which the thoughts and desires of the human beings go out in worship. The
apparent intelligence of the gods of religions is due to the Light of the Intelligences, which they permit to enlighten the gods and the theology of the religions.

The more important religious movements were started by Wise Men, a name here used for advanced doers living for a special purpose in human bodies, and by Saviors of a tribe, of a people, or of the world. The fact of the appearance of new religions from time to time is patent, though the personalities that started the movements as Osiris, Moses and Jesus are legendary, even in historical times.

In the present earth age a new one appears about every twenty-one hundred years.

The religions of the past of which no known record remains often reappeared in a cyclic order. Some religions were unlike anything that is called a religion today.

Sometimes they were identified with science.

  • They were logical and orderly.
  • Their theology met the demands of reason.
  • It was so in periods when the worldly governments were in the hands of those who had Self-knowledge.

At those times there existed as distinct from religions a teaching of The Way which led to the Light of the Intelligence, and to the freedom of the doer from rebirth. The Way had to be traveled individually and consciously. There has never been collective worship with feasts and rites and ceremonies to reach the Light of the Intelligence.

  • Religions are on the nature-side.
  • The Way is on the intelligent side.

At most times there was a chasm between thinking and religion. The theologies were given out as infallible and unchangeable. Usually they maintained their hold on the people by rites and spectacles symbolic of events in nature or of events after death since these appealed to the feelings and emotions. The theologies promised their votaries rewards which they desired, and threatened punishments which they feared.

The stories of what the gods went through, their sufferings and adventures, appealed to the sympathy and sentiments of the worshippers.

  • Martyrdom was important in these theologies.
  • Impressive angels, demons and devils existed in hierarchies.
  • All was arranged so as to appeal to sympathy, fear and expectation of reward.
  • A moral code was always injected into the mass of often incongruous, fortuitous and illogical stories.
  • The Intelligences and Triune Selves in charge of humanity saw to that.

"Saviors" from time to time gave out teachings concerning the nature of the doer and its destiny, and when the teachings were forgotten or distorted, enlightened reformers sought to re-establish them. The life of the doer after death and its return to earth in a new human body were often revealed and as often forgotten or distorted. The true teachings were obscured and ignorance or fantastic beliefs prevailed.

Today there is in the East a remnant of the great teaching of the Light of the Intelligence going into nature and of its reclamation, hidden under the theology about purusha and prakriti and atma in its various phases. The Conscious Light, once known to ancient Hindus as the Ancient Wisdom, has in the course of time been shrouded in myth and mystery and is lost in their sacred books.

In that little book, the Bhagavad Gita, the Light can be found by one who is able to extract the essential teaching of Krishna to Arjuna from the mass of other doctrine.

  • One's conscious self in the body is Arjuna.
  • Krishna is the thinker and knower of one's Triune Self, who reveals itself to its conscious doer in the body when one is ready and prepared to receive the teaching.

In the West similar teachings are obscured by an elusive and improbable theology with a strange Adamology of original sin, and a Christology which is based on
martyrology, as in nature worship, instead of the teaching of the sublime destiny of the doer.

Every teaching requires a body of men to bring it and keep it before the people and to lead in religious observances.

  • All religions, therefore, had priests, but not all priests were true to their trust.
  • Seldom, except at the culmination of a cycle, did those who had knowledge function as priests.
  • Usually not even the third class, those who had learning, but the class of traders furnished the priests of the temples.
  • Some had much learning, but their mental set was that of the traders.
  • Offices, precedence, privileges and tribute were exacted by them, as far as possible.
  • They molded a theology that supported their claims to be the chosen, and to the ensuing authority.
  • They asserted that they had the same power over the doers of the people after death that they exercised over their lives.
  • The farther they got from the true teachings the more they fortified themselves by the ignorance, bigotry and fanaticism which they maintained around them, and the fear they bred.

As teachers, priests are entitled to a proper place so as to exercise their high office with dignity. But their power should come from the love and affection of the people whom they teach, console and encourage, and the respect which is due to a noble life.

The worldly power of the priests, an expression of their inner nature as traders, finally brought corruption and downfall to every religion which served them.

Some of the religions of the past were great in the clarity, singleness and power of their teachings.

  • They accounted for many of the beings and forces in nature and gave to those who followed them power over elemental beings.
  • Their festivals and rites had to do with the deeper meanings of the seasons and the phenomena of life.
  • Their influence was widespread and affected all classes of the people.
  • They were religions breeding joy, enthusiasm, self-restraint.
  • All people took the teachings gladly into their lives.
  • Such times happened only when the government was in the hands of those who had knowledge.

From such heights the religions fell, gradually or suddenly, when the government passed to the traders.

  • The truths formerly revealed were re-stated as absurdities dressed in fantastic garb.
  • Pomp, long ritual, plays, mystic ceremonies, miraculous stories varied with dances and human and animal sacrifices.
  • An interminable and preposterous pantheon and mythology was their theology.
  • The people in their ignorance accepted readily absurd stories.
  • The most miraculous and incomprehensible became the most important.
  • Ignorance, fanaticism and cruelty were universal, while the revenue of the priests increased and their authority was supreme.
  • Lasciviousness and sexual practices were presented and accepted as the worship of many gods or of the supreme God.
  • Rottenness of religions, loss of morality, corruption in government, oppression of the weak and vast power of the great usually came together and led to the disappearance of the religion.

Wars have recurred through all the ages. Between the hostilities came periods of rest. The causes were the desires of persons, classes and peoples for food, comfort and power, and the feelings of envy and hate which started from these desires. Wars were conducted with whatever means were at hand. In crude ages tooth and nail, and stones and clubs were used. When the people had machines for war, these were employed. When they commanded nature forces and elemental beings, they made use of those.

In hand to hand fights individuals were wounded or killed, one at a time; in the mechanical and scientific periods, thousands of enemies were maimed or destroyed at once; and in the most advanced stages, when some persons could use elemental forces, it was possible for them to annihilate, and they did annihilate, whole armies and peoples.

Those who directed the elemental forces were met by enemies who used the same or opposing forces. Between these individuals it was a question of thrust and
parry with force against force until the operators on one side were overcome. They might be overcome by the force they themselves exerted, which recoiled on them when parried, or they might succumb to the force they did not parry. When those who directed the force had so been killed, a whole army or people could be destroyed or enslaved.

The behavior of the people which resulted periodically in small or great wars and revolutions and other general calamities and consequent disturbances, brought with it diseases.

  • The diseases were exteriorizations of the thinking as much as were the other calamities.
  • From the general afflictions many escaped, but very few remained free from disease.

There were times when many, in fact most, of the people were free from disease. These were the periods of simple savagery or those when the class that had knowledge ruled completely and there was a general state of comfort, simplicity and joy in work.

Otherwise there has always been more or less ailment of the body. In different periods the prevailing diseases differed because the thoughts differed.

  • Sometimes single persons were affected, sometimes epidemics came.
  • There were skin diseases where the skin was eaten away and left running sores, beginning in patches and spreading till there was not enough whole skin for breathing.
  • In another kind the skin puffed in places, grew like cauliflower, became discolored and emitted a stench.
  • A disease ate through the skull and continued until the bone was so eaten away that the brain was exposed and death followed.
  • Diseases of the sense organs ate away the eye or inner ear or the root of the tongue.
  • Diseases severed the attachments that held the joints, so that fingers, toes, and sometimes the lower leg dropped off.
  • There were diseases of the inner organs which stopped their functions.
  • Some diseases caused no pain but disability, some caused an intense pain and terror.
  • There were infectious sexual diseases in addition to those of today.
  • One of them caused loss of sight, hearing or speech, without any affection of their organs.
  • Another caused a complete loss of feeling.
  • Another an enlargement of the male or female organs or a shrivelling that made them useless.
  • list item

Most of these diseases have never been cured. Attempts to cure by surgery, by medicine, by charms, incantations, prayers, dances, mental healing and such methods as are used today, have not effected a real cure. At the proper time the disease returns in one form or another. At times the manifestations of diseases increased until a people were decimated, weakened and disappeared.

08 Doers now on earth came from a prior earth age

The doers now on earth came from a prior earth age. Failure of the doer to improve. The story of feeling-and-desire. The spell of the sexes. The purpose of re-existences.

Doers now on earth and those of whom tradition and history tell, were embodied in some of the people of these past ages. The doers that appeared in the past ages continue to re-exist, though not all of them can be here today. The leading doers in the past may not be here now.

The majority of the doers known of in historical times belong to an earth age.

  • This started after the obliteration of the people of a former cycle of four ages.
  • There are now also many who belonged to water, air and fire peoples.
  • But they were not the ones who made those ages great.
  • They were then in a position like that of the people today who while they receive telegraphic and wireless communications and ride in electric cars, know little about electricity.

It is likely that the few men who have changed conditions on the earth in the last hundred and fifty years by their inventions and applications of the sciences belong to the water, air and fire people, but they played a part more prominent than the mere populace, and some of them probably helped to develop great achievements. However, some here today who are under a cloud were yet in the past among the makers of the great civilizations of the earth, water, air and fire people.

The changes the doers have undergone while they have passed through all these rises and falls in the Fourth Civilization, were changes in feelings and desires.

  • The cultural phenomena in the different ages were expressive of these changes.
  • The doers thought outwardly and the changes were outward.
  • Even the highest civilizations were outward.
  • They developed to satisfy sensuous perceptions. They were nature civilizations.
  • The human beings had after all little more than glorified bodies and trained senses.

At no time during these civilizations could he people, except those who attained freedom, use more than the body-mind, with the feeling-mind and desire-mind as aides. For it is necessary to feel and to desire something beyond the four senses, in order to call upon more than the body-mind. The body-mind works for nature only.

The doers are old in experience, very old, but young in learning and infants in knowledge.

  • Rightness and reason have been disregarded by feelings and desires.
  • What the doers felt and desired was considered right, and the thinking served in building up the ages accordingly.
  • Often doers had reminiscences of their origin, their happy state and of the innate ideas of truth, justice, immortality and happiness which had been once with them.
  • They desired them again and then they worked toward that which they felt.
  • So they built that desire out into a civilization thinking that this would bring them back their happy state.
  • Their desires reached out to lofty ideals.
  • But as they sought for them outwardly they failed to realize them and soon lapsed.

The desires of the doers have changed many times from grosser to finer objects, which were sought as means of satisfaction. The thinking of the feeling-mind and the desire-mind, dominated by the body-mind, has not changed much. These three minds were and are servitors of the senses.

Though their thinking was often brilliant in accomplishments, there was still no great change in what the doer learned. Outward things it mastered,
but it learned little thereby, because its activities were turned outwardly to nature, and not to itself as being part of its Triune Self and under the Light of the Intelligence.

Often when doers had reminiscences of the presence of the Light in which they once had stood, and often when they remembered the warning of the Light, they were afraid, and worshipped the nature gods all the more in their religions.

  • But often the reminiscences aided some doers to turn inward and to look for the Light there.
  • Some advanced, but most fell back into the arms of nature, which was always reaching for the Light they had.
  • So some doers went ahead and then fell back from time to time.

The majority, however, were in nature and were afraid to think of leaving it, so strong was the domination of the religions or of worldly objects.

  • How small the result of all the changes has been in this vast period can be seen from the state in which the run of human beings are today.
  • Human nature has changed little in millions of years, because those who continue to re-exist are the ones who have learned little.

The background of all that the human beings have done was their noetic destiny.

  • Each time a doer lived in a flesh body it drew upon the Light in its noetic atmosphere.
  • It drew by its thinking and subsequent actions which were caused by feelings and desires for outward things.
  • The four senses beat in on the doer, awoke feeling and that aroused desire, which started thinking, and this furnished the means of outward satisfaction.
  • The Light of the Intelligence showed the way and went out with the thoughts and acts into nature.
  • Though much Light was redeemed automatically, not enough was saved or redeemed to bring about a change sufficient to cause the doers in human beings to improve their desires.

The story of feeling-and-desire is strange. The story shows that the world is governed by law, but that man allows himself to be governed by feeling and desire under the direction of the senses, and which are opposed to law.

  • Feeling and desire govern in so far as past destiny will permit.
  • When the doer first took up its abode in the physical body, feeling-and-desire were stainless and without fear, free, without worry or trouble.
  • They were innocent, without a taint of evil.
  • The doer enjoyed everything without questioning, under the Light of the Intelligence.
  • It seemed to know everything though it had no knowledge of its own.
  • The Light of the Intelligence revealed everything to it.
  • The Light was in the feeling and the desire, and everything desire wanted it had.
  • Everything that was good for desire was made apparent to it by the Light.
  • Feeling-and-desire were not blind to the Light as they now are, and they were not afraid of it.

But as soon as the Light was shut out from the psychic atmosphere when the doer had disregarded the warning of the Light, the doer left that interior and happy state and journeyed toward the outer crust of the earth.

  • There everything was different.
  • The doers no longer had revealed to them the knowledge which the Light had given.
  • Slow reasoning took the place of direct revelation.
  • The happy state was replaced by unhappiness, freedom by coercion, and stainlessness by lust.
  • Worry, disease, oppression, want and death were the lot of those outside who were governed by their four senses.
  • Pleasure and the gratification of the appetites came to give relief to feeling-and-desire.
  • But there never is enough to satisfy them.
  • Feeling-and-desire cannot be satisfied by anything on earth.
  • They are a portion of the doer which was satisfied in its original state.
  • Of that condition desire is vaguely aware and wants it again, and therefore is turbulent in its search for satisfaction.
  • The doer seeks this in outward things and reaches outward into nature.
  • It has been doing this ever since the Light of the Intelligence was withdrawn from it after desire fell under the spell of the sexes.

The spell of the sexes is over all of human life.

  • The power of the spell is exercised by nature.
  • The thoughts of the doers have given to nature the sexes which are now its keynote.
  • Since it has been keyed to the sexes, nature pulls by them on the doers for the Light it needs.

The feelings and the desires of the doer have gone out into nature, and the doers are under the spell of their own feelings and desires, which nature works against them.

  • Nature is not to be blamed, for the doers have made it what it is.
  • That the doers lose the Light which is loaned to them is their noetic destiny.
  • Nature was lowered, unbalanced, by feeling-and-desire through the sexes and must be redeemed, balanced, by feeling-and-desire; this too is the noetic destiny of the doer.
  • Some doers feel this in a vague manner.
  • They feel they are guilty of something, though they do not know of what.
  • This feeling begets a vague fear, which is sometimes presented in poetic form as dread of the anger of the gods, or the wrath of God.
  • The power of the spell, however, has usually been greater than the fear.
  • This fear has been a companion of feeling-and-desire since the doers came to the outer earth.
  • They have been afraid of the Light ever since they did not heed its warning.
  • The vague apprehension that misfortune would fall on them was but a form of that fear.
  • Seeking and fearing are two aspects of desire.

The doers have built and destroyed the civilizations of the past which all grew up as expressions of their feeling-and-desire.

  • Even the highest civilizations of a people of a fire age were outward developments;
  • the inner natures of the people were little developed.
  • This is why the doers will continue to re-exist.
  • Fear, and desire to get satisfaction, drive them.
  • Their thoughts and acts are in response to these impulses.

Another aspect of desire is rebellion against the Light, which takes the form of rebellion against existing things.

  • The rebellion arises from the fact that desire is not satisfied;
  • it never can be satisfied by anything outside.
  • It opposes all existing order. It is ungoverned.
  • It cannot do without the Light of the Intelligence, yet it rebels against it.
  • It rebels against control.
  • It wants to get back to the original state of happiness and cannot do it without the Light.
  • It is no wonder that feeling-and-desire are restless.
  • It is their sensual feelings and desires compelled by the body-mind, that have controlled the doers, their beliefs, their thoughts and their actions for all these years since the doers came to the outer earth.

Every embodied doer has had all the experiences it needs, more experience than is represented by all the experiences which the present age offers, all experiences possible.

  • What the doers lack is the learning they should have from the experiences they have had.
  • The turmoil will go on until the doer distinguishes itself as feeling and as desire and realizes that the satisfaction it seeks it can never get outside itself;
  • that desire must desire to be under the rule of rightness and reason and to be guided by the Conscious Light within.

In order to understand the purposes of re-existences and the length of time they must continue, it is necessary to keep in mind the origins of the Triune Selves as primordial units in the fire sphere and the history of their doers up to their present reexistences.
In view of the duty of human beings to desire that they be ruled by the thinkers of their Triune Selves and by their destiny to be conscious as Triune Selves it
is well to observe how little they have developed in all the ages they have passed on earth, even though some of the civilizations were great beyond fancy.

09 Importance of the Flesh Body

Importance of the flesh body. Reclamation of Light. Death of the body. Wanderings of the units. Return of units to a body.

The exteriorizations of the thoughts of all doers make the common ground on which they meet in their physical bodies. his is the objective world on the physical plane.

Desires and feelings are always subjective and belong exclusively to individuals. Mob spirit, patriotism, worship by a multitude, are similar feelings but not the same feelings. Every one has his own feelings; the exteriorization in a riot, a war or a church is the common ground on which the inner factors objectivize.

Likewise rightness and reason are individual and subjective. I-ness and selfness, too,are subjective.

The human demonstration of this manifold nature of the Triune Self is made on the objective, physical plane by the exteriorization of the thoughts which the
doer produces as the mixture of its desire with Light of the Intelligence.

When the thoughts are in evidence as objects on the physical plane they can be seen or felt by other doers. Not until a thought is concreted as an act, an object or an event, is the reality of it apprehended.

The physical demonstration of a thought is the center upon which for the time the doer which issued it is focussed. Other doers, if they are involved, are also held by the act, object or event, which is that demonstration.

Only in this objective world can all doers come together.

  • Here they encounter on a common plane as objects the thoughts of other doers.
  • Here they find the objects which stir their emotions.
  • Here men, women, marriage, work, business, amusements, worship, poverty, disease, luxury, vice, plagues and war furnish them experiences.
  • Here birth, death, youth and age affect them.
  • Here the doers have possessions.

These are the source of deceit and strife, as well as the means of self-control and virtue.

The doers can distinguish the objects from themselves and learn the difference between "me" and "mine" through a human physical body only.

The flesh body is unstable, of short life and weak, when compared with nature and the doer, both of whom it serves. Its time of service is short. Soon upon its youth and vigor follows death. It is too feeble to stand the strain which nature and the doer put upon it.

The doer should use it in the reclamation of the Light of the Intelligence from nature. When it is no longer capable of reclaiming Light automatically, its days are usually numbered. When the Light available to a human has been used up the body grows weaker and dies.

The Light is as a tincture that gives vitality. The chief cause of the shortness of life and of the feebleness of the body is the absence of enough Light of the Intelligence. In this short time the body has hardly begun its life before it is withered by age or destroyed by disease.

The failure of the body to serve continuously until the purposes of its existence are attained, necessitates a calling together of the dissolved parts after they have returned to their elements. After the death of the body, the elemental matter that composes its parts is reassembled and renewed to continue its service in a new one.

The fourfold stream of radiant, airy, fluid and solid matter, which is the fourfold breath that supports all physical beings and things, thereafter takes some of the
compositor units into the bodies of plants and animals. There they compose for these vegetable and animal bodies as they did for the human bodies. So comes the similarity to human form and structure which runs through animate nature. In nature these units compose in animals and plants until they are called back to build a new body for a new breath-form of the returning doer.

If, when the compositor units are released, they are not carried into the bodies of plants and animals, they remain free in their elements in the sphere of earth. The units which had acted as system units or senses may appear in human form. If they do they are the elementals called by some alchemists salamanders, sylphs, undines and gnomes.

Nature sprites seen from time to time, such as water nymphs, wood sprites,elves and fauns are elementals which have functioned as compositor units in human bodies. They have a human or nearly human form because of their long association with the breath-form of a doer. These nature sprites are as variously high and low in degree as were the human beings in whom they functioned.

The other matter of which the body is made up at any one time is transient matter, transient units of the four states of matter on the physical plane. The transient units are caught and held by the compositors when they pass through the body, carried in the stream or fourfold breath of the earth, which flows through all physical things.

The fourfold stream of units contains free units which never have been held in a human body, transient units which have been caught, held and so enmeshed in a human body, and compositor units.

This breath comes from the four layers of matter that makes up the physical plane. The breath passes through the solar and lunar centers and returning to the earth crust carries its units into all things. The breath comes not only in solid and liquid food, water, air and sunlight that are taken into the body, but it flows at all times through the body imperceptibly to the senses.

Breath and speech through human bodies keep the entire mass of physical matter moving. They agitate innumerable hosts of minute particles and keep them in circulation in the physical world where some of these particles enter and leave human bodies. The bodies through which a particular stream of units will pass are opened by previous thoughts and the consequent relations which have just been mentioned through which the intermingling of the matter is facilitated.
A human body is made up of two categories of units.

One re-exists as the units of the senses and of the organs with the respective link units. These units have acted as the compositors in previous lives and re-exist in each succeeding life.

The other category make up the transient matter which is held in a body but does not necessarily re-exist in it.

It re-exists if it has been sufficiently impressed by the signature of thoughts, so as to bear the stamp which guides it back to the body where it had received the stamp of the signature.

From the standpoint of nature re-existences of a particular doer are needed because the sense and compositor units have been sealed with the seal of the
particular doer, through the medium of its breath-form.
These units bearing the seal have been marked, coordinated, articulated, through the breath-form time and again while they served in a flesh body used by the particular doer. They require that that doer shall return. The doer which binds them to it, also binds itself to them.

They are a special part of nature-matter which is in the charge of the particular doer, and this matter has to be raised so as to become conscious in certain degrees before the doer can be released from that charge; and until then the matter requires the field of a human body belonging to that doer for the travels, changes, separation, reunion, and adventures of that matter.

10 The Doer

The doer-in-the-body. Error in the conception of "I". The personality and reexistence. The doer portion after death. The portions not in the body. How a doer portion is drawn out for re-existence.

Only one of the twelve portions of the doer is embodied at any one time.

  • Each portion represents a different aspect of the doer and re-exists to accomplish a definite purpose.
  • Each of these portions is a separate portion and yet is related to all the others because the doer is one doer.

That portion of the doer which re-exists is not conscious of its connection with the other portions. At the end of the heaven period that portion enters again into relation with the other portions, returns to its place among them and remains there until the other portions have re-existed, each in its turn. Then it re-exists again. E

  • Each portion is responsible for itself, makes its own destiny, takes up its own life and reaps what it has sown.

The other eleven portions of the doer constitute the non-existing portions. These are however affected by the embodied portion during its life as well as after the death of its body. The portion of the doer which is embodied may be, though it need not be, affected by those portions which are not embodied.

Sometimes more than one portion of the doer is embodied during one life. This happens when the embodied portion works to the advantage of the doer and its capacity for work is increased. Sometimes some of the embodied portion is withdrawn, as in old age, in insanity or after disregarding conscience. In the portion of the doer which re-exists sometimes feeling predominates and sometimes desire.

In the thinker, which contacts the body, rightness-and-reason are equal; one does not dominate the other. The knower contacts the body in a small degree, enough for I-ness to give identity and for selfness to furnish Light from the Intelligence.

In the successive existences the re-existing portion of the doer takes up its own life and not the life of any of the other portions.

The twelve portions of the doer are one and inseparable. Each is what makes the human being of the doer conscious as a human, distinct from other human beings,throughout the period of his earth life.

A human is conscious that he is conscious, but he is not conscious as that which is conscious;

  • he is not conscious that he is only a portion of a doer, or that there are the other portions, or of relations between himself and these non-embodied portions.
  • He is conscious of his feeling, desiring and thinking and of his identity.
  • He is conscious of "I" but not as "I", and he does not know the "I".
  • He does not know himself, nor does he know how he feels and desires nor how he thinks.

The doer-in-the-body says to itself "I see", "I hear", "I taste", "I smell", "I touch", but it does nothing of the kind. It cannot see, hear, taste, smell, or touch.

  • The sense of sight looks through the eye, sees through the eye and makes on the breath-form a record of what it sees.
  • The breath-form carries the impression to the feeling of the doer.
  • The desire side of the doer passes the impression on to the body-mind to have translated and interpreted in terms of feeling the impression brought in by the sense of sight.
  • Then the feeling of the doer, being all over the body, identifies itself with the sense of sight, which does the seeing, and says to itself "I see", which is an error.

It is only conscious of what is seen, heard, tasted, smelled and contacted by the senses. It does not itself do any of these things.

  • It feels identity with or as the senses, because it is conscious of them and not conscious that it is not the senses and that it merely feels through them.
  • It merges itself with the senses by feeling and then cannot be separated from them.

Feeling will be merged with these senses and be conscious of itself as these senses until it desires to feel itself apart from them, and then, thinking with its
feeling-mind, it will identify itself and establish itself as feeling and as being different from the senses.

The doer in the body says "I feel", "I think", "I know".

  • In this it is nearly as much in error as when it believes that it sees or hears.
  • It is true that the doer-in-the-body feels and thinks, after a fashion, but the real "I" does not feel and does not think.

The error lies in the conception of what that "I" is.
The "I" of which the embodied portion of the doer is conscious is a delusion, it is a false "I" and is the basis of the actions of the human being.
The false "I" is feeling-and-desire, the doer, and identifies itself moreover with the physical body and the senses.

There could be no conception by the feeling-mind as an "I" if there were not actually an "I" present.
This "I" is the I-ness of the Triune Self, but the doer-in-thebody is not conscious as that. Being conscious of the presence of that "I" causes feeling to make the mistake that it is what it feels, whereas it only feels the "I", but is not that "I" anymore than it is the four senses.

Feeling tries to find the "I" in desire and desire wants to get the "I" from feeling. This interaction of each trying to get the "I" in the other adds to the mystery of identity, of what is the true "I" and what is the true Self.

By their thinking, feeling-and-desire can never give a correct interpretation of this mystery, because the feeling-mind can solve the mystery of feeling and the desiremind can solve the mystery of desire, but these minds cannot be made to solve the mystery of the "I" and of selfness.

Rightness does not confirm but leaves them in doubt. The subject they are dealing with is a truth, a reality, but their solution is not right. The mistake about the "I" and the self of the human being is due to a delusion which is produced by thinking under the pressure of feeling-and-desire.

So the doer-in-the-body is conscious of itself as being something which it is not, and it is not conscious of what it actually is.

This delusion of the false "I" lies at the basis of the human being, which is partly personality and partly doer.

The personality consists of the physical body with the four senses, all operated by the breath-form. The personality is an inseparable combination during life. It is a mask, a costume; it does not work alone. In it is the embodied portion of the doer. The doer uses the personality, speaks through it, acts at its behest and conceives that it is the personality.

The combination of the personality and the embodied portion of the doer is the human being and usually identifies itself as the personality. Thereby it
shuts out the possibility of being advised by thinking that this is an error. Its feeling and desiring and thinking are done for nature; it is not conscious of true feeling-anddesire, or of true thinking, which are done by the doer for itself, apart from nature.

The human does not identify himself with the atmospheres and the portions of the doer inside and outside of the physical body. The "I", as which the human being is conscious, is a false "I".

The personality as a whole does not re-exist; parts of it do. It is dissolved before another portion of the doer re-exists in a new personality.

The human being does not re-exist as a whole; his fourfold body and transient units do not re-exist.

  • The breath matter of the breath-form returns to the matter of the four worlds from which it was drawn.
  • The matter of the body is dissipated into the four states of matter of the physical plane, and these transient units go back into nature and continue to travel
  • through the heavenly bodies and the bodies of minerals, plants, animals and humans.
  • The matter that made up these beings may or may not be part of a future body of a human being of the doer.

Between re-existences the portion of the doer with its breath-form, which had been in the human being, recedes from the outer crust of the earth through the earth towards the inner crust; and in certain zones between these two crusts the doer with its breath-form has its hell and its heaven, (Fig. V-D).

During his journey the human being is divested of his carnal desires, which make his hells until they have burned themselves off, and is later enveloped in a dress of his nobler desires which make his heaven.

Between the outer and the inner surfaces of the earth's crust there are passages and chambers like cavities in a sponge.
In these each doer portion has its own experiences, which are the development of its thoughts during the past life. No new thinking takes place. Each concentrates on and repeats automatically the thinking done in life, and this conjures up events of which it is there conscious.

The run of human beings are not developed beyond feeling-and-desire. Their thinking concerns these and they identify themselves with them. Feeling-and-desire have now to do with surfaces only. Therefore the doer of the average human does not go much beyond the outer earth crust.

After death the doers are in states; but, for a short time, they are also in what would be to sensuous perception, localities on surfaces in the earth crust.
In life they knew of but one dimension, surfaces, and to these they are limited after death.

The exceptional human beings whose lives were not dominated by the lower feelings and desires, go beyond these surfaces into the inner sphere.

In life the doer-in-the-body conceives of itself as an entity, the human being;

  • and this entity does not know itself any better after death than it did while it acted through the personality in life.
  • The false identity does not change, though the desires and the thoughts change as the human goes through his hell and his heaven after death.
  • The portion of the doer that was embodied does not recognize its relation to the Triune Self as a whole, because it did not know it during life.
  • The journeys from the outer crust towards the inner are made by that which carries with it the identity it had in life.

After the end of the eternity of happiness in heaven this false "I" as the human being disappears, when the portion that was embodied is gradually withdrawn from the breath-form into its psychic atmosphere. There it rests until each of the other doer portions has re-existed in its turn and then it is drawn out again for an embodiment into a new human being.

The portions of the doer that were not embodied are, however, affected in life and after death by the portion that was embodied. In life there was a connection in the kidneys and adrenals between the doer portion and the thinker and knower which had contact through the breath with the heart and lungs and with the pituitary or pineal body.

In life, currents in the atmospheres flowed to and from the parts outside the body through the embodied portion.

  • These currents were kept up by the three breaths of the Triune Self flowing through the fourfold physical breath.
  • There was a strengthening or a weakening, a calming or disturbing, a darkening or enlightening of the non-embodied portions.
  • After death this ceases.
  • Then the reaction comes.

The results produced upon the non-embodied portions are then thrown back upon the portion that was in the personality, and produce in it the automatic feeling and thinking that makes the hell and heaven for the false "I". These states of suffering and of happiness are intensified because the intermingling and alternation of pain and pleasure, which came in life, are absent.

The reactions from the non-embodied portions are therefore more poignant and severe in hell and more intense in heaven than were the casual feelings in life. These reactions continue until the results in the non-embodied portions which were affected during life are exhausted by the suffering and happiness of the false "I".

Then the portion which was embodied is ready to be reabsorbed into the atmospheres of the doer. When this takes place after the end of the heaven period, the four senses return to their elements, the compositor units build up the structure of animals or plants, the breath leaves the form of the breath-form, and the aia remains in its undimensional state.

The form of the breath-form is then reduced to a speck, as of ash, a point, inert, and is in the psychic atmosphere of the doer;
there it waits until the ruling thought for the next life of the doer portion to re-exist causes the aia to revivify that inert point with essential matter of the worlds as its breath, and it is again the breath-form.

When the doer portion which was embodied has joined the portions that were not in the flesh, the false "I" as which the human being was conscious, ceases to be. It will have its next embodiment after each of the non-embodied portions has re-existed in its turn.

The thinker of the Triune Self directs the portion to be drawn out to make up the next human being, according to the ruling thought of that portion.

That thought is the sum of the thoughts of its past life. Though these may seem numerous, various and hard to coordinate, yet the thoughts which underlie them are simple and much alike because they have the same aim. It is their designs which make them vary. Many designs often specialize the same aim.

Usually an aim or a few aims unite all the thoughts of any life into one dominating thought. This has a continuity,notwithstanding slight variations in the aims. It changes very little from life to life with average people because they allow themselves to be pushed or led by circumstances and by passive thinking.

The ruling thought is a being of great power.

  • It gets its power from the desire of the doer and from the Light of the Intelligence.
  • It gets its good or evil aspects from the use to which it has put the Light of the Intelligence which it has sent into nature, and from the amount of Light it has brought back into the noetic atmosphere.

Such other portions of the doer are also drawn into relation to the portion about to re-exist as will supply the characteristics which the ruling thought requires to let the person be a burglar or a banker, a clam digger or an archaeologist, a housewife or an actress.

Without the relation of these other portions the ruling thought could not manifest itself as the new human being. These other portions are drawn in to satisfy unfulfilled wishes, to enable destiny to come home, to allow other thoughts to find cyclic expression which past lives did not afford them, to furnish an opportunity for learning special things, to open avenues for new adventures and to fill out the personality.

All attainments which are matters of memory, like professional or business efficiency, together with mechanical skill, are left behind, whereas tendencies, habits,
manners, health and temperament, which are not as superficial but express aspects of the doer itself, may be brought over as characteristic traits. Such externals as rank,money, position, success or their opposites are evanescent and, if not needed for the doer to learn from, will not appear among the surroundings of the new human being.

11 Thoughts Death and Birth

The thoughts summarized at moment of death. Events determined then, for the next life. The flare-up in classic Greece. Something about the Jews. The stamp of a God at birth. Family. The sex. Cause of changing the sex.

The factors which affect the new human being during his life are of two classes.

  • In one class are some of the thoughts of the doer portion now embodied which it had had in its previous life;
  • in the other are thoughts of the present life.

The thoughts of a life are totalled at death as the ruling thought.

  • The summary is like that at the end of a book or the totals of a business at the end of a year.
  • The totalled thoughts of the past life form a sketchy program for the next life.
  • Some of its incidents are determined definitely, others are open.

At the moment of death all thoughts and acts of the past life are reviewed and comprehended by the departing doer portion, which so confirms the dominating thought. Thereby are fixed the outstanding and some of the minor incidents of the coming life.

These irrevocable destinies have become such either by persistent thinking on and wishing for them,
or because they are thoughts the exteriorizations of which as destiny can be postponed no longer,
or because they are continuations of conditions, mostly oppressive, to which one has submitted slothfully without sufficient effort to get out of them.

The advent of these events has become gradually predestinate during the course of the past life, and at the moment of death the doer acknowledges them and binds itself.

Among the events determined at the moment of death as preordained for the next life of the same doer portion are

  • the time when that life will begin, the race, the country and the nationality,
  • the kind of family in which the body will be born, the sex,
  • the kind of body, the physical heredity, inherent manners,
  • the chief mundane occupations, particular diseases, some accidents,
  • the critical events and the time and nature of death.

These inevitable happenings are marked on the aia and are, especially where they are involved with the actions of several or many, marshalled in physical
place and time by upper elementals under the direction of Intelligences and complete Triune Selves.

At the death of the body are determined the beginning and the end of the next life on earth.

  • This does not mean that the hour, day and year are fixed according to reckoning by any earthly calendar.
  • Time as measured by a calendar does not apply to the doer.
  • Time applies to nature. There time is the change of units or of masses of units in their relation to each other.

The sequence of changes in the doer is measured by accomplishment.

  • There is a relationship between nature time, and the accomplishment of changes in the doer.
  • The arrival at accomplishment coincides with a date in the earthly calendar.
  • This means that the predestined events must have occurred before death can take place and that a certain course must have been completed by the doer portion before the next life begins.

The race, country, nationality and religion are predestined.

  • The symbolic lines on the aia which are confirmed at the time of death, call for certain characteristics which will appear in the traits of a race and a nationality and through birth in a certain country.
  • The fundamental selfishness and sloth of human beings find expression in different development through different races.
  • The ways of the development are traits of character.
  • According to them humans are grouped in races; these are specialized in nationalities; and the latter are modified by soil, climate and environment.

Often these traits are not apparent, nevertheless they are present to a greater or lesser degree.
In many periods distinctions are not as marked as in others or they amalgamate, as social differences are sometimes displayed by costumes and at other times lack these tokens. However, under the outward level an interior distinction persists in races as in social layers. The Latin race is different from the Celtic and the Semitic. Birth on a hillside, a plain or on the shore, in a secluded region or in one which is a national capital further modifies the racial and national traits.

People have not wished for the particular racial condition into which they are born.

  • Probably they did not consider the matter.
  • What brought them in was their nature-imagination, their passive thinking. Of the probable effects of these they did not think.
  • Self-suggestion developed into active thinking and that left its record for the future on the aia.
  • Fundamental to the thinking were certain longings, feelings and desires.
  • These and the manner of their expression are of the essence of a race.
  • The thinking formerly cast the desires into a certain mold that represented the characteristics of the race with its specifications and modifications.
  • The cryptic lines on the aia were made from that mold and are the prescription which elementals later work out in physical matter when they build the new body in the country of its birth.

A factor which draws the doer especially into an inferior or oppressed race, are thoughts leading to sexual relations with members of that race or to oppression, persecution or personal antagonism.

  • Such re-existences are usually felt as oppressive and unjust, because the persons do not feel themselves to be really of the race.
  • Persons who naturally belong to a derided race or mixture are happy in it because they belong there and because it expresses their feelings and desires. Sometimes one who has oppressed or injured a race will be born into it to atone by endeavors to improve its condition.
  • Sometimes one whose antagonism has brought him into a race is made to feel the feelings of it and so is forced to put himself into the position he did not
  • formerly understand.

Re-existences caused by these retributive principles last until the doers suffering from them have learned.

Doers re-exist in a race as long as their feelings and desires and the manners of expressing them are suitably externalized in the peculiarities of the race.

  • Doers leave a race when it no longer enables them to exhibit this interior nature and then they appear in a fitting race.
  • Doers appearing in the bodies of an abandoned race and country are usually different in quality from those who formerly dwelt in the bodies of that race.
  • This is one reason why races seem to rise and fall. The fact is that doers of different character come in.

A remarkable flare-up of a race may be seen in classic Greece. There a stock from an ancient period had lapsed into a common people. But some of them had a tendency to rise. Among them suddenly appeared a few re-existing doers from the prehistoric period of glory, and they made classic Greece.

Usually degradation and mixing with others cause the disappearance of nations and races.

  • The persons who live in certain localities are therefore often quite different from their ancestors and belong to a different race, even though features and some
  • habits survive.
  • So the doers of the ancient Egyptians were not the same doers as those that inhabit the bodies now born as Egyptians.
  • It is slightly different with India. The doers that lived in bodies in ancient India have largely suspended their re-existences there and may not re-exist at all, until a new race appears for them. Most of those of the ancient race that still re-exist in India have debased themselves by an exalted selfishness and so, without the Light of the past, live in degraded forms. But the people of India are of the same races as were those doers who had knowledge. In this respect they are distinguished from the Egyptians.

A race that has survived almost unchanged from a distant past is the Jewish.

  • It lives on because the desires of the doers re-existing in it were and are for the earth and things of the earth.
  • The race as a whole worships one of the earth spirits as its God, with more or less loyalty.
  • Therefore money, things of earthly value and fecundity, together with sensuous enjoyment of them, are its rewards from the God it worships.
  • Its desires and thinking for these things are undivided.
  • Its desires compelling the thinking are the worship.
  • Other earth races have looked to a heaven, and to honor, valor and purity as ends in themselves and so have divided their desires and therefore have not worshipped the earth god with all their heart and desire and mind as the Jews have sometimes done.
  • Not only does this earth god reward them for their worship, but it avenges them.
  • The racial traits are so strong because of this worship, that they persist without a racial country and without subdivisions into the usual racial nationalities. Jews take the nationality of that country in which they live.
  • This shows that their God is no longer local as tribal spirits usually are, but is of a somewhat universal character.
  • This spirit has many tribes, but that tribe which remains while others disappear is the one that is closest to the earth and single in its worship of the things of the earth, procreation, money and possessions.

Races persist, increase or disappear in accordance with the feelings and desires and the ideals or ambitions of the people.

  • Unless there is a race for them to come into, doers do not re-exist as a race. Only here and there are exceptions to be found.
  • The historic age is not one in which the more enlightened doers can be embodied.
  • The physical bodies furnished by any of the historical races have not been fit habitations.
  • If from the enlightened doers one does re-exist, it finds itself in a hostile world. An instance is that of Socrates.

On the one hand the feelings and desires of certain doers predestinate them for certain races and nationalities, on the other there are definite nature ghosts, entities made up chiefly of any one of the four elements, which hold doers in these races and to nature and so mark their bodies at birth.

  • These ghosts are racial and national. An outstanding instance is the Jewish God.
  • They derive their strength from the collective desire of the doers, which gives to the nature-matter individual existence as a deity.
  • These gods are perpetuated by the Light they get from doers, which send it out while worshipping them as racial gods.
  • Often these gods receive a sacerdotal worship at the same time and so are believed to be the gods of particular religions as well as the gods of certain races.

As the existence of these gods depends on the worship, belief, desire and service of the doers of a race or a religion they hold the doers and urge them in all
the various conditions that arouse feeling, stimulate desire and draw out the Light of the Intelligences from the doers.

Even in historical times these gods have been the causes of cupidity and war, subjugation and oppression.

  • Sometimes the reigns of kings and oligarchies, sometimes a rising of the slothful and at other times religious strife and persecution mark the activities of these gods among men.
  • Behind the scenes these gods are created, changed and disappear as the races do before the scenes.
  • During their lifetime, be it long or short, these gods are powerful beings and have a hold on the doers of their race and religion through feelings and desires.
  • At the time of the death of the human devotee the ruling thought stamps the mark of these gods on the aia.
  • That carries the mark after death, bears it at the new birth and stamps it on the breath-form.
  • So Catholics and Jews are marked at birth as belonging to a certain religion.
  • In the case of the Protestant sects the mark is not so strong, yet it is there.

Only the kind of family, usually not the particular one, into which the doer will be born is predestined.

  • The religion, race and nationality are bestowed by birth in a family which has them.
  • Ancestry furnishes an opportunity for breeding and manners, if the re-existing portion is to have them.
  • The early influences of the family often affect behavior and speech throughout life.
  • A family by its importance, wealth and ideals may furnish opportunities for development which in another family is stimulated by poverty and responsibility.

Formative influences come through birth in a family, whether they reach the child directly in the family or indirectly through persons with whom the family brings it into contact. Racial, national, and religious characteristics are distinguished in one's bearing, manners, conduct and general behavior.

Tendencies are developed or impeded by harsh treatment or by kindness, as the symbols of the breath-form call for.

  • The heredity that brings the physical traits which are the exteriorizations of the child's own former thoughts, can come only through a family.
  • A portion of the psychic disposition may be inherited in like manner from ancestors.
  • The vocation and pursuits in life are often closely connected with the family in which the doer portion is born.
  • An important aspect is that birth in a certain family often means access to or exclusion from a number of persons.

Usually the particular family is not predestined.

  • But it is predestined when there is a strong destiny tie of love, hate or duty between the human beings who are so brought together as near relatives, so that they cohere until that which makes the tie is worn away.
  • Or it may be that a family has characteristics which cannot be found elsewhere and which alone fulfill the requirements on the breath-form.

The active or the passive side of sex is predestined at the end of life, for the next life.

  • The doer has no sex and the re-existing doer portion has none.
  • The sex is of the physical body and carries with it the display of certain psychic qualities, just as it modifies the general outlines of the body as male or female. Of the twelve portions of the doer, six are desire and six are feeling.
  • The male body is characteristic of and is determined by desire.
  • The female body is characteristic of and is determined by feeling.
  • The six desire portions re-exist successively in male bodies.
  • Likewise, the six feeling portions re-exist in female bodies.
  • The three parts of the Triune Self and three breaths are each active and passive, while each atmosphere is passive to the part and to the breath in the atmosphere.
  • The three breaths are substantially these three parts in action.
  • The positive and the negative portions of the doer as one entity are not male or female, and their functions could not be distinguished in that way;
  • however the doer has both aspects undivided.
  • The male and female sexes on the physical plane are exteriorizations of thought representing the dominance of the desire or of the feeling of the doer.

The sex organs demonstrate types of thinking, the geometrical symbols of which are the line and the circle.

  • The line is a conveyor, and the circle a container.
  • Out of many possible physical forms in which these symbols could manifest they appear as the male column and the female entrance, as the solid and the hollow column, and as the passage into the chamber.
  • Thinking according to feeling or desire brings about these modifications of the universal types.

Men and women think according to the feeling and desire for the functions of their sex.

  • Thinking pursuant to the desire for the function of the male generates a thought of the male sex, stamps the lines on the breath-form and so tends to determine the male sex.
  • Thinking of the feeling of the functions of the female, generates a thought of the female sex, stamps the lines on the breath-form and so tends to determine the female sex.
  • The cause of changing the sex in the next life of a re-existing portion is found in thinking subservient to the desire for and feeling of the opposite.
  • The significant thinking is usually gradual and is done in consequence of a preponderance of feeling or of desire.
  • The preponderance predisposes to thinking according to the corresponding type.

For instance, when the desire of the doer preponderates, the thinking will be according to the desire for the functions of the male and he will desire a woman as representing the feeling side in his psychic breath and will so determine the sex of his next body as male. In every case the development of the sex organs
takes place from the kidneys and adrenals.

On the common ground of the physical plane doer portions meet in physical bodies.

  • These bodies are keyed to the sexes.
  • As the doer portions go through life bound to such bodies they come into relations which constantly center around the male and female aspects of the bodies. Thereby those feelings and desires are stimulated by which the human beings unconsciously mark and determine the relations which exist between them and the non-embodied portions.

The human with his false "I", thinks on subjects connected with the sexes.

  • Nearly all thinking turns around clothes, appearance, money, attractiveness, amusement, society, art and religion, with a background of the sexes.
  • The tendency in all this is to bring to human beings the sex that is not expressed in them.

When six consecutive portions of the doer have existed in male bodies, their experiences with the female sex have, by degrees, brought about changes in the relation of the factors that determine the sex.

There is a gradual change in the feelings and desires, and when enough pressure is exercised by the non-embodied portions of the doer, thinking begins to make sharp lines on the breath-form which call for a change of the sex of the body. If the lines have become sufficiently powerful at the time of death, the re-existing portion acknowledges them, and a change of sex at its next embodiment is unavoidable, provided destiny permits this.

12 Physical Heredity Disease

Also predetermined is the kind of body. Physical heredity and how it is limited. Chief mundane occupations. Diseases. The chief events in life. How destiny can be overcome.

Also among the events determined at the moment of death as preordained for the next life is the kind of body.

  • Even in youth, and more distinctly later in life, such destiny appears as a favorable or adverse gift.
  • Doers find themselves in bodies which are gross, weak, supple or tough.
  • The four classes of elementals build all bodies according to the lines exhibited on the breath-form at conception.
  • Weak eyes, soft bones, stiff joints, or the opposites are foreordained, as well as the ability of a body to recover from wounds or diseases.
  • The features of the face and the movements and other characteristics of physical appearance are predestined.

There is a physical heredity, a transmission of qualities from the parents of the body.

  • Some bodies are good examples of heredity, others do not show it in a marked degree.
  • The seed cell and the soil cell carry with them the appearance and quality of the bodies of the father and of the mother, but the cells must build according to the form of the breath-form of the new human being.
  • The cells build according to the pattern which the breath-form conveys through the astral parts of the cells.
  • These astral parts, or breath link units, can thus build the pattern coming from the father and the mother only in so far as the pattern of the breath-form permits.
  • Where the lines on the breath-form are not pronounced, the heredity is exact, almost as in plants and animals.
  • The more distinctive the lines, the less noticeable will be the heredity of features, qualities and habits.
  • Strong personalities will diverge from the parents, but if the character traits are alike even strong personalities may resemble them.
  • The existing doer gets from the parents only some of the material used in the make-up of the body.

The compositor units of the present body, namely the senses, the organ units and the four kinds of link units in each cell, are the identical units that were in the former body. They come back from nature and build the new body, using the qualities inherent in the seed and soil cells to build out the bodily characteristics marked on the breathform.

  • The form and features of a person change little more from existence to existence than they do at various periods in a life on earth.
  • Thinking changes features gradually during life.
  • Pictures of the average person taken at corresponding periods of two or even several lives would show little difference.
  • The physical parents may or may not be the same, but the features furnished by heredity no matter from what parents, are the same for a string of lives, with the ordinary person.

Inherent manners are predestined.

  • They are qualities of the re-existing portion of the doer, are of its own nature and show the development of the doer portion.
  • They are the basis of the superficial manners which are the customs of a period and country.
  • The inherent manners range from those of a brute to those of gentility.

They are of two kinds; those shown in strictly personal conduct and those displayed where other people are also concerned.

  • The inherent personal manners are those that show respect for oneself.
  • The other kind are seen in one's speech and conduct towards others.
  • Respect for or disregard of their rights and feelings mark the difference between good and bad innate manners.
  • Not conventional training or superficial compliance with formalities, but the inherent manners make a gentleman or a gentlewoman.
  • Native manners are character in action.
  • They are important indications of the development of the particular doer portion.
  • They are the result of thinking in conformity with or in opposition to what the Light of the Intelligence has shown the human what his conduct should be.
  • They are among the factors which determine lasting associations.
  • They produce grace of nature, grace of speech and grace in movement, or the opposites.
  • They cause deep lines to be made on the breath-form along which the person will act in life
  • But they can also change by improvement or impairment.
  • They are brought over from the past life, because they are of the doer itself.
  • They are called manners and usually confounded with superficial behavior according to fashion and custom, but they are more.
  • They show the brutishness or refinement of the re-existing doer portion.

There is in them a continuity which is absent in superficial manners. These native, predestinated manners will work themselves out, no matter what the early surroundings were. Usually birth in a family where there is breeding, culture and leisure aids the display of good manners, but many are born into such favored
families, whose inherent manners are brutish and selfish, though their superficial behavior is polished.

In most cases the chief mundane occupations of a life are predestined

  • It is so whether a person selects an occupation, accepts one proposed for him or is compelled to it by force of circumstances.
  • He was making the destiny for the present life when he fell in with and consented to remain in the occupation of the past life,
  • or when, though he rebelled, he did no thinking that would produce a change,
  • or when the exteriorization of past thoughts as an occupation can no longer be postponed.
  • Occupations are superficial, vary with age and country and lead the doer outward.

Occupations are of four classes, labor, trade, learning and knowledge. Inside these classes the occupations change with the conditions of the times. Leadbeaters are no longer in demand; plumbers have come into existence. Among the traders new kinds have appeared with the revelation and use of electrical forces. There are many subdivisions, especially among the traders and the laborers, and the changes go on as inventions are made and as forces of nature are discovered.

Even among the learned the application of these discoveries causes new methods and occupations, as in architecture, engineering, surgery, archaeology and chemistry. In some occupations bodily exertions predominate, and little or no mental effort is used. In some the work is almost entirely mental. Some occupations tax the workers to the utmost with long hours and strenuous work, mental or physical, while others allow the workers leisure and even idleness.

Some occupations are for amusement or sport, but require taking risks and hard work. Some people, poor or rich, are occupied with idling, looking for something to do or shirking work. Another occupation is the commission of crimes.

People perform their work mechanically or with originality, with or without interest, well or ill, and the quality of the worker may vary from inefficiency up to genius. All occupations, no matter how necessary they may seem for sustaining life and supporting a family or maintaining public order, safety, and welfare, no matter how unavoidable and forced are superficial.

The purpose of every occupation is the training of the doer. From that standpoint

  • it does not matter whether they are easy, agreeable, high, remunerative, successful, healthful, or the opposites.
  • It does not matter whether a person has one occupation or several,
  • or whether he changes his occupations during life,
  • or whether talents are concealed and find no opportunity of appearing in the particular occupation which is part of his destiny.

The purpose of a man's having a particular occupation is to spur on or to hold back his development in a certain direction.
All is arranged by his thinker according to his thoughts, which develop by exteriorization directly as design and thereafter as destiny projected according to the
balancing factor. The human in his undeveloped state cannot judge what occupation is best for him.

So his thinker, seeing the best arrangement that can be made for the experience of the doer, allows events that will lead into an occupation and then makes
the occupation the chief factor in bringing out the principal events in the life.

The kind of occupation is not preordained to the same degree as are the chief and turning events.

What other occupations the doer will be led into depends on the attitude and manner in which it deals with its occupation and the concomitant events.

  • Like family and social connections, occupations are means of bringing the doer into contact with those it is destined to meet.
  • It is likely that it has met them before.
  • The relations may change from superiority to dependence, from beneficence to mordacity, as the destiny is worked out.

Through the conditions under which occupations are carried on, usually come rewards, punishments, duties and the opportunity for development.

  • No matter how much time the pursuit of one's occupation demands, there is always a margin of leisure.
  • This margin, though it be ever so small, is important for future destiny.
  • This margin is the field that offers more of an opportunity for the exercise of what is called free will than any other condition.
  • The margin has to be used in some way whether by idling, daydreaming, passive thinking or work undertaken for some purpose.

The way the margin is used shows the choice of the doer when there is no compulsion by circumstances, and shapes the future occupations according to the choice, in so far as they have not yet been made unavoidable by the past.

Important though occupations are as exteriorized thoughts and thereby as affecting the relations of life, there are some things occupations do not do.

  • They educate the senses, develop skill and endurance of the body and compel a certain amount of thinking.
  • They allow the past to work out in the present.
  • But in all this they keep the doer employed largely with the external world.
  • They do not tell the doer anything about itself.
  • Rather do they keep it ignorant about itself while they tangle it up with the world.
  • They do give experience and sometimes teach, but they cannot give knowledge of the conscious self in the body.

Certain of the diseases that people have are predestined from the past life.

  • Hereditary diseases and such as come without apparent cause are among their number, sometimes also those that result from unexpected injuries and from infections.
  • If signatures for them are on the breath-form for the new life they are predestined, no matter at what time in life they appear.

Many a disease which afflicts a person is not predestined from the past life.

  • The thoughts stimulate the breath-form to action and that causes the systems to which the disease belongs to build out the symbolic lines into the bodily disease.
  • It comes assisted by hereditary preparation, bodily inclination or occupation or infectious taint.
  • The time of its appearance will fit in with the condition of the body and of the place in or on the body where it breaks out.

The chief events in life are also usually predestined, because they are things from the past that must be dealt with.

  • They are either things wished for or submitted to, or things unwished for that can no longer be avoided.
  • Among them are education and ignorance, marriage and offspring, friends and enemies, poverty, riches and sudden changes, honor and disgrace, travels and adventures, injuries and escapes.
  • All such features of a life that are preordained are the result of the thoughts which the human had in his past life.
  • That human has vanished.
  • He centered himself around a false "I", which covered the real, but unknown, identity of the doer.
  • The new human is likewise built around a false "I", and knows as little of the underlying identity, but he is the inheritor, nevertheless, of some of the thoughts and desires of the vanished human from whom he also inherits his physical destiny.

Universal law ever pushes the doer on, ever causes some thoughts to turn into new events which confront the doer, ever forces the doer to meet them and to deal with them.

  • The doer must do something with its destiny and with the desires and thoughts which come to it.
  • Once thoughts have been exteriorized, they are destiny, whether brought over from the life of the last human or made by the present one.
  • What a person does with his destiny will make the present and determine part of the future.
  • So it is with what one does with the desires and thoughts from the past that visit him.
  • They, too, are destiny, every bit as much as the hard and fast facts of life.
  • They come from the realms of the atmospheres and from those portions of the Triune Self that are not in contact with the body.
  • They surge up in him, float into his present thinking, urge him on to actions, stand behind him like a background and make parts of the future.
  • They build around him clouds of gloom or doubt or make him see things in clear and cheerful light.

This destiny, tangible and intangible, one has to meet from birth to death.

  • What can he do with it?
  • How far does it control him?
  • How far can he act freely with or against it?
  • Destiny as the events that have occurred, such as birth in a certain family, cannot be revoked;
  • nor can that which is destined to be be prevented, though it may be hastened or postponed, accentuated or weakened.

When it is precipitated the consequences which flow from it are largely decided by what one thinks about it.

  • The average man thinks little about it.
  • He feels the advantage or disadvantage, it impresses him as acceptable or objectionable; but he does not think about it.
  • He acts in consequence of it, but not in consequence of thinking about it.
  • So he misses his opportunity to deal with it as he should and, therefore, destiny controls him.
  • But this need not be.

Its consequences are not impassable.

  • Some of them can always be overcome.
  • There is always a leeway and it depends on the determination and clarity of one's thinking about his destiny.
  • He is bound to it by his inability to see it as it is, to think about it and to accept it.
  • With honesty and persistent thinking a way can be found to overcome some of the apparently insuperable consequences.
  • One can act freely with or against his destiny to the degree that his thinking can control his acting.

The factors which act on a human during his life are of two classes.
In one are some of the thoughts of the human being of the past life, which appear exteriorized in the hard facts of destiny or as thoughts which come and go and leave pleasant or unpleasant impressions. These are all from the past.

In the second class are thoughts of the present life. They are the new crop that has to do with the present, yet it grows out of the past.

There is a sharp distinction on the one hand between the thoughts which suggest themselves and of whose cause one is ignorant and has no memory and
which come over from the past, and on the other hand the thoughts conceived and issued in the present life.

  • The distinction is shown by memory.
  • The thoughts of the present life can be remembered, can be identified with persons, places, purposes or events.
  • This new crop of thoughts is the other factor which acts on a human during his life.
  • It strengthens or weakens the cycling thoughts, it hastens or delays their exteriorizations and so precipitates or puts off destiny.
  • It wears away old bonds or forges new ones;
  • but most important of all, the present thinking will reclaim Light from nature or call in new Light from the Intelligence, or lose Light to nature.

It is not a misuse of Light to send it out into nature to maintain its higher forms as plants, trees, animals or rocks, but it is a desecration of the Light to appropriate it to the vermin, pests and scourges of nature as does the run of human beings.

If one's thoughts put the Light which is loaned to the doer to legitimate uses, it is returned and sooner or later he learns from it what it went through while out in nature.

  • That Light will enlighten him when he is thinking upon the subject with which the Light was connected.
  • It will so show him the stupendous wonders of plant life and the molecular and atomic marvels of organic and inorganic nature, the actions of which it guided.
  • The Light reclaimed will also affect his destiny more quickly than any other power.
  • The Light shows one his destiny, how to deal with it, how to accept it and thereby to make the most of it.

13 Time Between Existences

The time between existences. About the heavenly bodies. Time. Why people fit into the age in which they live.

The time between existences varies. Before a doer portion can exist again, the other doer portions must have existed in their order. Many factors influence the period which must pass before a doer portion returns to the common ground as a human. The periods vary in different cases from within a hundred years to thousands and thousands, as measured by physical time.

Existences, just as all other events that depend on this physical time, can take place only when there is a coincidence of this physical with certain other kinds of time. The kinds of time by which the periods between the re-existences of a certain doer portion are measured, and which have to coincide are of four kinds. Each kind of time has divisions and these again have subdivisions.

What is here loosely called physical time is intended to point to four subdivisions of time on the physical plane of the physical world, namely to that which applies to matter in the four states. As physical time is the time on the common ground the coincidence with it is the telling factor.

**About time human beings generally know nothing, except their conscious experience with the change of the masses of the units of the sun, moon and earth in their relation to each other. **
Time, represented by a calendar, means to human beings events produced by the change in the relation of these masses of units, such as day, night, month and year. Man uses these changing natural phenomena because they are regular and produce the seasons, as marks to measure the flowing streams of events in his life: sowing, reaping, waking, sleeping, past and future, near and far.

His perception of time depends upon his four senses, principally sight, chained to the physical body. Therefore, his perception of time is limited to the outermost
phenomena which occur on the common ground where time as an objective relation is the same for all human beings.

The four kinds of nature time are

  • time in the light world, light time;
  • time in the life world, life time;
  • time in the form world, form time;
  • and time in the physical world.

Of the time in the physical world mankind perceives only time on the physical plane.

In each world the units or masses of units are different, their relations are different and the dominant units or masses by which the changes in the relations are
made and can he measured, are different.

What appears as the sun is a focus in the airy layer of the physical plane of the physical world, and focusses matter which comes into it from the fiery, airy, watery and earthy layers upon and into the earthy layer. It precipitates this fourfold matter with the aid of the moon to the outer earth crust.

The moon is fluid-solid, not as solid as the earth crust, and is a mass or body in the watery layer. It screens, filters, magnetizes, demagnetizes, modifies and adjusts the matter that flows from the sun to the earth crust and from the earth crust to the sun.

These two dominant masses affect the units and masses of units on the physical plane.

  • The sun works with the heart and lungs,
  • the moon with the kidneys and adrenals,
  • the earth with the sex organs, all through the breath.

All units are affected on that plane by the sun, the moon and the earth.

There is no sun, no moon and no earth in the form world or in the life world or in the light world.
The stars are not in the form world, but are on the borders of and mark the limits of the perceptible physical plane and the form plane of the physical world.

Time in the other worlds cannot be measured by the masses which make physical time. But there are dominant units or masses of units in the other worlds which make form time, life time and light time, but light time is only on the physical plane of the light world.

There are relations and even analogies between physical time and the various subdivisions of time on the other planes of the physical world and of time in
the other worlds. Though these many subdivisions or varieties of nature time exist, only some aspects of four varieties, namely, of those on the physical plane, can be perceived at present by existing doers. During an existence various subdivisions of time coincide. They coincide not only among themselves, but also with changes or occurrences in the doer.

When the doer is in the body and conscious on the physical plane as a human he measures all things by physical time, by the sun, moon and earth

  • When he is cut off by sleep or death from the physical plane, he continues to experience nature time, but not solely as this physical time.
  • He then can experience time also as earth time or water time or air time or fire time on the form, life and light planes of the physical world, or as form time, rarely as life time and hardly ever as light time.

Thoughts, desires and the breath-form are the factors which take the place of sun, moon and earth and are the means for measuring. The human perceives nature time through the four senses after death as long as the senses and the breath-form are with him.

There is no time in the Triune Self. But there is time for the doer of the Triune Self when it is embodied.

The changes in the doer, while embodied, are measured not by time but by accomplishment.

  • Events in the doer bring about accomplishment;
  • the accomplishment is the result of changes in the doer.
  • These changes are in the doer, not in the thinker and not in the knower, which are unaffected.

The factors which bring about changes in the doer are feeling and desire.

  • They bring about these changes by their attitude towards nature through the use of their three minds.
  • These changes are experienced by the doer in the psychic atmosphere, where they affect not only the existing portion of the doer but also the non-existing portions.
  • The changes go on chiefly between the desire for Self-knowledge and the desire for sex, and are recorded in the psychic atmosphere.
  • During the period after death the four kinds of nature time are arranged to coincide with the accomplishment, that is, the result in the doer produced in the last earth life.

Before a re-existence can take place the various subdivisions of nature time other than physical time must coincide with the accomplishment in the doer, and all together must coincide with physical time and with place and condition.

  • Moreover, it must be possible to continue this alignment of time throughout the life of the physical body.
  • The coincidence of the various times other than physical time takes place as the human works out in the after-death states what he has to pass through.
  • When the doer portion is ready for an existence it waits after its eternity in heaven, in blissful sleep.
  • When physical time, condition and place coincide with what is predestined, that doer portion re-exists.

The synchronizing of the different kinds of time with the accomplishment in the doer is done by the thinker.
The doer passes necessarily through its hell and its heaven and at the end there have been synchronized and adjusted through the thinker and knower, the kinds of time in the four worlds of nature to the accomplishment in the psychic atmosphere.

How is it that most people seem to fit right into the age in which they live, although the other doer portions had to be embodied before their own term came
again and the language and occupations may have changed in the meantime?

  • The reason is that the doer has gone through all experiences and has repeated them over and over.
  • Therefore a human does not have to come from a recent past and locality to fit into his place at the present time.
  • The facility of some in using a language, the readiness with which some take hold of sciences and their modern applications, the extraordinary capacity of some to handle large undertakings in government, war or commerce, do not indicate that these achievements are continuations of a recent past.
  • Nor are stupidity, awkwardness and ignorance signs that the doer portion was deficient during the previous existence.

Nothing in the way of attainment or absence of achievement is proof or indication that the human had or had not powers in the past.

  • The capacities and abilities of human beings depend upon the use of their three minds;
  • all doers had control of all three many times in the past, and most of them have lost the control.

The world in which the human beings of the doers live is a play of shadows and illusions, which has been going on for millions of years. The play is as a farce to the Triune Self. It is as a farce because there is no time in the Triune Self. End and beginning are one; and even to the doer there is nothing new, because it has had all possible experiences.

It is ludicrous that the thing on which men depend most for certainty is one of the most illusory things to the Triune Self, that is, time.

14 Everyting After Death is Destiny

Everything after death is destiny. Inventors. Classic Hellas. Re-existence in nation groups. Centers of succeeding civilizations. Greece, Egypt, India.

Everything after death happens as destiny;

  • the human cannot determine anything after death.
  • Lessons are given to him, but he cannot make use of them until he gets back to earth and lives in a flesh body.
  • The reason that he cannot control anything after death is, that choice is possible only while on the common ground.
  • After death the human is subject to illusions, as he was in life.

In life he cannot see anything as it is.

  • He sees everything as massed together and sees no thing by itself. Therefore he sees things that are temporary as permanent.
  • He sees only the outside of things, and not the causes which draw the things together.
  • He does not see the changes that go to make the outside change.
  • He cannot distinguish between himself and nature, nor can he distinguish the four senses, which are part of nature, from himself.
  • He fears to let go of the four senses and what they connect him with, as though he would lose himself if he lost them.
  • He depends for permanence on nature, which is ever changing.
  • He is mistaken about his identity.

Only those who have overcome the illusions of life can control them after death and so master the destiny which is theirs.

Just as Intelligences and Triune Selves marshal physical events so that the world moves on and the thoughts of all doers can be exteriorized on the physical plane, so Triune Selves sometimes accelerate or retard the synchronizing of kinds of time for their doers, so that these may be ready when physical time permits a re-existence.

The Light of the Intelligence by its action hastens or extends the accomplishment of the events which are the consummation of the time that has to be passed.
The Intelligences may have nothing to do with the management of the physical plane, but they are in touch with other Intelligences who marshal in time and place physical events that are to be. Frequently such acceleration or retardation happens when a doer has to meet many other doers on earth or if a doer is distinct from the ordinary run of doers, or if it is on The Way.

The human beings themselves cause the acceleration or retardation of the time of their re-existence by what they think while they are embodied and by how they act in relation to this thinking.

The determining factor is whether its feeling and thinking keep a doer with the physical world or take it away from physical conditions.

A human hastens his return by

  • trying to see facts as they are,
  • by doing his duties without hope of reward or fear of disadvantage,
  • by working to achieve his ideals and by having ideals not too far ahead of attainment.

The time for the return is delayed

  • when a human sees only part of the facts and longs for things to be different,
  • when he fears the coming of events,
  • when he does good in hope of reward or refrains from wrong for fear of punishment,
  • when he thinks much about heaven and hell and longs for the one or fears the other,
  • or when he thinks without putting his thinking into practice.

Plotting evil deeds even without doing them will tend to bring a doer back soon, because its feelings and thoughts are with the present and with the earth.
Thinking ideally even though it is of the earth, postpones the return to earth because it relates to the future.

Occupation or position in life have in themselves not much influence; but the thinking which they permit or engender has.

  • A cobbler at work may think of an ideal government or of philosophy;
  • a country parson may think far beyond his present field of action.
  • Such thinking may keep them away a long time.
  • On the other hand a pawnbroker, an undertaker or a lawyer may never get beyond the hard facts of his life; not the philosophy of need, death and strife, but chiefly what they themselves can get out of them for their purses attracts their thinking.
  • Such thinking would bring them back soon.

Generally practical thinking and its transference into immediate acts shortens the absence from physical life.

In the after-death states, ages and eternities of suffering and of bliss can be experienced in short terms as measured by physical time.

  • To the doers in their subjective states physical time does not exist.
  • Long or short periods as measured by physical time mean nothing to them.

Whether a long or short absence from the common ground is advantageous depends upon various conditions. No absolute statement applicable to all doers or
even to any one doer, can be made to cover the many situations on the common ground and the varying conditions of doers at certain times.

  • Generally speaking, it is better for human beings who have goodwill and who work for the benefit of others, to come back soon.
  • Their return gives them at least the opportunity to think and work and thereby to accomplish something.

But an early return may be bad if the human comes into a period for which he is not prepared, and therefore has a disposition to escape from destiny, or if he comes with handicaps, such as an infirm body. Still, such impediments may be resisted and overcome and the situation be turned to advantage.

Sometimes human beings who come back too soon cannot accomplish their work, because they have not had a sufficient period of dreamless rest after the end of their heaven period. For lack of that rest they may be unequal to opportunities, unprepared for events or without vigor to make or carry out plans.

Even unfitting times into which a human is born and in which he is out of place and not understood, may become advantageous if he faces his environment bravely or if he learns something from it.

Generally a long interval is unfavorable because it keeps a doer from the field of action and from opportunities.

  • It is likely to take it too far out of times to which it is accustomed and with which its thinking has made it familiar.

A doer may think of and speculate on high ideals and, as long as it connects them with present physical realities, it does not think so as to be kept away from the earth.

It is different with thinking which has no connection with or is opposed to physical realities.

  • Such dreaming keeps the human away from the earth and is disadvantageous, because it prevents opportunities to accomplish anything with himself.

In each case the length of absence involves questions of individual destiny and cannot be disposed of by a flat answer tending to cover all cases.

The disposal of the body of the deceased can have an influence on the earlier or later return of the doer.

  • Cremation or the devouring of the body by birds or fishes frees the compositor units from the influence of the fourfold physical body.
  • Then the physical earth loses all hold on the four senses and on the breath-form.
  • Thereby the doer is set free from the physical influence which the earth exerted through the senses and the breath-form.
  • In the case of burial the physical earth can continue its influence through the fourfold body on the compositor units and retard their freedom until decay dissipates the physical body.
  • Embalming and mummification retard the decay of the body and hold transient units in the body. The compositor units are not affected.

When death takes place the body of transient units remains;

  • the breath-form with the senses and the compositor units leave the body at once;
  • but there remains the magnetic connection between the compositor units and the physical body.

Cremation destroys at once the fourfold physical body, and the influence of the physical earth on the breath-form and the compositors.

When the dominating thought of the next doer portion to re-exist presses for re-existence, the after-death states of the preceding portion are hastened. Then the aia vivifies the breath-form, which makes contact with the parents-to-be through their breaths, for conception.

If the former body is not decomposed there may be a lethal influence from the disintegrating astral on the astral that is being built in the mother.
The astral of the dead body

  • may affect the compositor units that are fashioning the new body in the womb,
  • may bring morbid sensations to the mother and may transmit prenatally tendencies to disease or to badness.

Usually the time that must elapse between re-embodiments is at least the time necessary for the compositor units to become free from the magnetic influence of the decaying body.

  • In the case of cremation the compositors are set free from this influence at once;
  • in the case of decay they are free when the organs which they managed have reached a certain stage of decomposition. This may take place within a few months.
  • The bones, made up as they are of transient units in the solid-solid state, are the last to disintegrate and least important.

Doers may be absent from earth life for thousands of years. This occurs where the conditions marked by physical time do not afford

  • to their dominant thoughts means for unfolding,
  • to their talents a field for display,
  • to their virtues suitable environment
  • and to their ideals a people who understand them and are like them.

Many doers that belonged to heights of former ages of the earth, water, air and fire are excluded from re-existence.

  • The earth, since history tells, has been the common ground of such doers as have made the bloody and rapacious history which is recorded.

In historical times the doers who knew and even those who belonged to the class of the thinkers have been greatly in the minority and often misunderstood and persecuted.

  • Yet it is due largely to them that the Fourth Civilization has been enabled to go on.
  • Many such doers have returned out of their time, but the race to which they belong could not return, as a whole, for thousands of years.

For many centuries backward doers have come to the earth.

  • They have made it a place to which the more advanced doers that built up the earth, water, air and fire ages to their heights, could not come.

But within the last hundred and fifty years much has been done, by the wider diffusion of information and by discoveries and their general application, to furnish a basis for an ascent.

  • New groups of doers are coming in who have been away for a long time.
  • During these few years the improvements in the material surroundings have been greater and more general than at any time in the historic period.
  • Among inventors and discoverers have been some of the doers who lived in those former ages.
  • Then forces of the earth, the water, the air and the starlight were known and used, which later could no longer be reached and mastered.
  • Some of the recent discoverers are doers who in those ages were conscious of the operation of those forces.
  • The thoughts which they had then formed of the working of those forces made their marks on the aias of those doers.
  • When they came back their thoughts refreshed the signatures on the breath-form and started the body-mind on the subjects of the signatures.
  • Conditions on the earth were different, but these doers having gotten into touch with their thoughts in those past times, were enabled to apply their former

knowledge to the new surroundings and so made the discoveries which are ushering in a new era.

When the general thinking of humanity is opposed to anything new, there is a general belief that the proposed novelty is impossible.

  • Many discoveries have for this reason been treated with indifference or enmity.
  • The original discoverers are therefore often not known.

But when the desiring and thinking of the people run along certain lines, either new discoveries or former discoveries which had been rejected, are accepted and popularly applied.

  • The persons who are credited with being the pioneers in discoveries are often only those who utilized at the favorable moment the discovery made by some unknown or forgotten predecessor who could not prevail against the weight of the general thinking.
  • These original discoverers, known or unknown, are usually doers who have lived in those former ages.

The more advanced races to which these doers belong do not re-exist as a whole.

  • Occasionally there is a flare-up, and a group of doers from one of these races of prehistoric times appear together.
  • Then they mark an epoch in the darkness.

Such was the case in the classic age in Hellas, which was so great that it has conspicuously influenced the world for over two thousand years.

  • There had been a land which is now below the waters of the Mediterranean.
  • What was later Athens, was a spot that had been used by the people of a period when a fire, an air, a water and an earth age flourished together.
  • The illustrious philosophers, scientists, builders, artists and poets of classic Hellas were doers who had lived in the period when the four ages flourished.
  • They returned together to Athens and made it for the time even greater than what it is now believed to have been.

What the philosophers said about the four elements and the earth crust has come down to the present in fragments, or in distorted statements. The divine beings and races of Greek mythology are traditions standing for human beings who had actually lived in the starlight, the air, the water and the earth.

The doers that compose the nations now on earth have been re-existing in their national groups for a long time.
When a nation disappears, the doers withdraw for a while and then build a new race or come into the bodies of a race living on some other part of the earth's surface.

  • They go in groups to different races according to their way of thinking.
  • They impress themselves as a group upon that nation, or are absorbed by it.

When nations are born they settle around certain localities which, because of the formation of mountains, plains, rivers and harbors, favor the building of cities. Some of these spots are centers of succeeding civilizations, because they are special places on the earth crust.

  • They are outlets for magnetic forces and allow certain other less material forces to manifest there.

There are places which time and again have been fields of battle, centers of government, seats of learning or cities of commerce. Some places have served in several of these roles. New York, London, Rome, Athens, Cairo are some of them.

Notwithstanding many changes in the conformation of the land and water on the earth crust, cities have risen again and again at these centers. There are
such centers in North, Central and South America and in the Pacific, on which important cities will be, as they have been in the past.

If nations at different times are different, it is because different sets of doers came back to earth.
Certain sets come in the youth of the nation, other sets build it up, other sets bring culture or corruption and other doers come to aid in its destruction.

Sometimes a nation disappears imperceptibly. A certain bloodstrain remains to keep up a continuity of bodies, but the dwellers in those bodies are not the doers that existed formerly.

  • The illustrious doers of classic Greece do not live in bodies of modern Greeks.
  • The fellahin, though good simple people, are not the doers that made Egypt great;
  • the doers in Central America are not the doers of the ancient Mayas;
  • and the doers of the people in India are not the ones who made and used Sanskrit.

But as long as nations remain substantially the same in their thinking, the same doers return to them, generally speaking. There are some exceptions, but there is this general coming back.

Doers usually meet again in their families other doers with whom they had close relations, be it of attachment or of enmity. The families also have relations, hostile or friendly, with other families or groups of people. These more or less effective ties will bring all the doers which are bound by them into a community or a class in a nation.

The opportunities for these appearances are limited by physical time. Therefore a synchronizing of the return of certain doers is effected by the beings who marshal all earthly events in time and place, so that those re-exist together who have to work out their destinies in common.

15 Doer Mind and Memory

Training of the doer portion though memory is not present. The body-mind. Doermemory. Sense-memory. A good memory. Memory after death.

Throughout all the re-existences of a doer its training is carried on by its higher aspects under the Light of the Intelligence even though the memory of previous lives is not present. A consideration of the nature of memory will show why the human does not remember past lives.

Memory of the human is sense-memory when it deals with external events; it is doer-memory when it relates to states of the doer.

Sense-memory of the human is of four kinds and is the doer's recognition of sights, sounds, tastes, and smells and contacts which were impressed by the four senses upon and are reproduced by the breath-form. The impressions are received through the respective organs by the optic, auditory, gustatory and olfactory nerves and by other sensory nerves, and are passed on through the involuntary nerves to the fourfold body which transmits them to the breath-form on which they are fixed by the breath.

The gallery of the pictures, sounds, tastes, smells and contacts for the whole life is there.

The brain has little or nothing to do with the reception of impressions, unless intentional mental activities accompany the seeing, hearing, tasting, smelling or touching. The impressions on the breath-form are not physical, though made through physical means.

  • No brain cells, nerve cells or other cells retain the impressions.
  • These remain as nonphysical imprints on the breathform.

The impressions of sights, sounds, tastes and smells received by the four senses in their sense organs and respective nerves, are received in the same manner as are impressions of agreeable or disagreeable touch.

  • The impressions of touch are received by the sensory nerves from the thing making contact with the body.
  • The sense of smell is the entity that receives directly the impression made by physical contact upon the sensory nerves of the involuntary nervous system, of hot or cold, soft or hard, burning or squeezing.
  • The sense of sight visualizes objects,
  • the sense of hearing transmits movement as sounds,
  • the sense of taste brings in tastes
  • and the sense of smell touches and makes physical contacts.

These contact impressions are of two kinds, those of smell and of physical contact.
The breath-form receives the impressions and automatically passes them on to the sensory nerves of the voluntary nervous system, and the motor nerves of that pass them on to the doer.

Prior to their transfer to the doer these impressions are not recognized and produce no effects as sights, sounds, tastes, smells or contacts. They are simply
impressions without meaning and they produce no feeling. Nevertheless they are fixed on the breath-form by the breath when they first reach it, though they are without color, form, sound, taste or smell, and though they produce no pain or pleasure, no sensation of any kind.

These impressions of physical things made on the breath-form are the basis of such phenomena as dreams or unconscious reproductions in trance states or of reproductions and combinations which make hells and heavens and they are the preliminaries of memories.

The doer does several things with these impressions, which all come to it in the voluntary nervous system.

  • It merely feels them as sights, sounds, tastes, smells and contacts, as the doer;
  • it perceives and classifies them as those things through the bodymind
  • and it identifies them in various ways, because of the presence of the knower of the Triune Self.
  • All three actions together constitute what is called seeing, hearing, tasting, smelling and feeling by touch.

Thus when a house in a meadow is perceived, the impressions brought home by the sense of sight are felt by the doer as agreeable or disagreeable, nothing more; to this feeling there is added by thinking, as it distinguishes, compares and interprets, the perception of long grass, gray sides, three gables, and windows with green shutters.

By virtue of I-ness, the false "I" gives identity to the picture and says: "I see it", and further: "This is that particular house", "This house I have seen before with its long grass, gray sides, three gables and twisted rainpipe". Not until all three actions are gone through is the simplest object seen or any sensation felt.

After perceptions through the four senses have been made by the doer, it stamps its feeling, thinking and identification on the impression first made on the breathform. This fixing also is done by the breath. Thereafter, the sight, sound, taste, smell or sensation by touch can be summoned, or may appear without summons, as a memory. In every case the memory is partly sense-memory and partly doer-memory.

Animals have no breath-forms, yet they have memories. The animal memories are feeling and desire memories, called instinct or impulses, inherent in the feeling or desire that animates the animal.

The remembering which is the result of an effort or desire, starts by active thinking on a subject associated with the thing sought to be remembered.

  • The thinking begins in the heart and lungs, then continues in the brain.
  • There it calls into play the particular nerves of seeing, hearing, tasting, smelling or touching.
  • This awakens the subjective or inner side of the particular sense, which is turned inward and through its nerve and system acts on the fourfold physical body and through that on the breathform.
  • There the original impression is summoned and then reproduced in the frontal sinuses or a nerve area of the brain by the sense, through the objective side of which the original impression was taken.
  • The picture, sound, taste, smell or other sensation in the area of the brain is not the original impression but a copy of it, transferred from the breath-form to the brain area.
  • If the copy produces a sensation similar to that produced when the original impression was made and the false "I" identifies the copy with the original impression made from the external object, the sight, sound, taste, smell or contact is remembered.

While the original impressions are not usually made with the cooperation of the brain, its assistance is necessary in all cases of intentional remembering.

The doer in its thinking must cooperate with at least one of the senses in every instance where anything is remembered. The sense goes, in inverse order,
over the processes that produced the first impression in the voluntary nervous system,but the doer repeats the original action.

Without the activities of the sense, intervening between the initial thinking and the final recognition as the result of the combined action of the doer, there can be no memory. In order to remember a thing there must be a recognition or a reproduction, voluntary or involuntary, of impressions made of external things by the senses.

The remembering, which is not the result of an effort but which comes uncalled for, is due to an influence on the breath-form. The prompting may be from different causes, such as passive thinking, nature-imagination, another person's thought or a suggestive occurrence.

If the stimulus is strong enough or comes at the right time, it will compel the breath-form to reproduce an impression which it had received from the senses. The reproduction is made through the same sense or senses that made the original impression and is thrown on the frontal sinuses or nerve area in the brain and there felt, classified and identified by the doer. This is involuntary memory.

Human beings live in involuntary memories, which make up the largest part of their lives.

  • With every act are associated memories of other acts.
  • These make scenes amidst which passive thinking goes on.
  • This draws in other memories.
  • They hold the stage of the inner life until fresh sense impressions shift the memory of the human to other scenes.
  • Then the thinking goes on there.
  • Life is a continuous interaction between passive thinking and memories.

After death the inner life is the only one, yet it becomes objective. It is, as regards memories, the same kind of life that the doer led while on the common ground. But all the memories then are involuntary, and the thinking that is interwoven is automatic.

Whether voluntary or involuntary, whether in life or after death, this memory of the human is the recognition by the doer of sensations of sights, sounds, tastes, smells and contacts which the doer had felt from impressions on the breath-form received through the four senses and interpreted by thinking.

Doer-memory of the human is the reproduction and recognition by the re-existing doer portion of states of itself apart from the impressions of outside things made on the breath-form by the senses.

  • These are states through which the particular doer portion has passed, whether in the present life or in any lives in the past or in any of the after-death states between them.
  • They are states in which the doer portion was conscious in feeling and desiring and in the active and passive sides of one of the three minds it may use.
  • They are states of the doer itself.
  • They are apart and quite d istinct from the impressions of external objects made by the senses. The impression o n the breath-form is one thing, and the pain or pleasure, desiring and feeling or other doer state induced by the impression is quite another.

Doer-memory of the human is usually of two, rarely of three degrees, according to the aspects of the doer of which the human is conscious. The doer states to which the world today attaches most importance are pleasure and pain from sensations through the senses, and joy or sorrow, fear or desire, as interior states of the doer.

In the conscious waking state doer-memory may be intentional or come uncalled for. If it is the result of an effort it is recalled by active thinking on a subject of thought connected with the doer state sought to be remembered.

There are three ways of remembering, according to the three degrees of doer-memory.
In the first degree of doer-memory, when one tries to remember a doer state of feeling-and-desire the process begins by inquiring of oneself what the doer state connected with a former time, place or event was; such as "How did I feel when I first went to school?" Then one gets sense-memory, as of the way to school, the schoolhouse, the teacher and the pupils.
This line of sense-memories must be found before there can be any doer-memory as of the feeling when one first went to school.

The aid of sense-memory is a preliminary to the doer-memory of feeling.

Sense-memory is the recognition of the sights, sounds and other sensations, and that recalls the feelings and desires which sense impressions caused many years before. The process of remembering feelings and desires starts in the kidneys, but it is not recognized until it reaches the heart.

Usually it is not recognized even there, and people remain unconscious of the effort to remember until the process reaches the brain.

The second degree of doer-memory of a human is that of remembering states concerning rightness-and-reason.

  • Recalling a judgment connected with a person or a scene is a memory of a state concerned with rightness;
  • instances of a state concerned with reason are such as the understanding of the multiplication table, of axioms and of general truths.

The breath-form is usually called upon to present impressions previously made by the senses, to aid in this kind of memory.

  • The remembering begins in the heart by thinking of a subject and then reaches the brain.
  • In the heart the action of the breath calls on the breath-form for the impression connected with that subject of thought.
  • The breath-form throws the impression into the heart, whence it is carried into the brain, and there it is recognized as a former state of the doer.

The reason why people cannot call up the memory of other mental states is because they do not control their thinking.
They use chiefly the body-mind, the mind that is worked for the physical world and is particularly concerned with contact, measure, weight, distance and such physical things. While they use the feeling-mind or the desire-mind, they use them much less and work them only in connection with the body-mind. Using chiefly the body-mind people can get only such doer-memories as are caused by physical things.

Doer-memories of the third degree, that is, of states relating to I-ness-andselfness do not come to the average human by efforts to remember.
If the attempt to pursue one's identity in memory is made, as by trying to remember who one was a week ago, a year ago or twenty years ago, I-ness is called upon by the false "I". The false "I" then feels itself to be the same entity it was a week ago, a year ago and twenty years ago, though the physical features of the human have changed.

The breath-form is not required to do anything actively, but is needed as a background, for instance, to show today, a year ago and twenty years ago. It is felt that something has not changed at all, is no younger, no older and was and is conscious as something without change. This is a feeling by the false "I" of "I"-ness, which is the real "I" behind the false. The connection and continuity are given by I-ness.

Doer-memory of the three degrees usually appears without being summoned. Just as casual, unintentional sense-memory, mingled with passive thinking, makes up the longest stretches of life and draws in doer-memories of feelings and desires, so the turning points of life are marked by uncalled upon doer-memories of the other degrees.

These are not associated with sense impressions and surroundings, but burst in on them and evoke in the doer feelings of fear and gloom or of serenity, peace and ease, often quite at variance with surrounding conditions.

  • These memories from beyond the senses are felt as hope, conscience and destiny.
  • All these doer-memories are due largely to thoughts cycling in the mental atmosphere of the doer portion in the human.
  • They act at certain times on the aia, calling out and reviving impressions which they made on it when they were generated, and thereafter from time to time in their coursings.
  • The thoughts are the same as they were in the past.
  • The indwelling doer portion is not conscious of the thoughts, but it is conscious of the effects produced by these passing thoughts, which are memories of past doer states.
  • These memories produce temptation, remorse, fear, hope, pangs of conscience and faith in one's destiny.
  • But they do so in a manner for which the human does not account. He cannot account for it because he is so ignorant of the nature of memory.

A "good memory" is a mechanically accurate process of reproduction from the breath-form of impressions received from the four senses.

  • All one has to do is to call for the memory; the less he interferes with remembering by thinking the clearer will be the automatic reproduction.
  • Memory is not thinking and is not accomplished by thinking.
  • Thinking, while the impression is being made by the senses, interferes with the clearness of the impression, and thinking may also interfere with or prevent
  • remembering.

Defective memory is caused not only by inability of the particular sense to make impressions, but also by anything on the road that prevents their transmission from the breath-form to the doer, or by want of skill or power in the doer to receive them.

Failure to get clear impressions on the breath-form may be due to one of two causes.

  • The senses may be unable to receive and convey clear impressions,
  • or the breath-form itself may be unable to receive or retain them.

Memory will be poor if the impression was slight, blurred, inaccurate or combined with other impressions. If a sense cannot make a sufficient impression on
the breath-form there will be no memory. Such is often the case with people who cannot remember melodies or sounds. When they hear a melody the auric nerve transmits it to the airy body and from there it passes by way of the breath-form to the doer, without however making a clear impression. Therefore, the melody is heard, the doer reacts to it, but cannot reproduce it by memory because no clear impression was retained by the breath-form.

Other causes of poor memory are impediments which prevent proper transmission of impressions to or from the doer, even if they have been made on the
That is the case where the nerve structure, along which they have to pass to or from the doer, is defective, or where the organs or nerve channels are obstructed by abnormal substances, such as adhesions. This may happen because of diseases, old age or dissipation.

Memory will also be poor if there are impediments created by the doer itself, which will prevent either a clear impression on the breath-form in the first instance or later a proper reproduction. They are inattention, confusion, dissatisfaction, a riot of feelings and desires, or a lack of Light in the mental atmosphere of the human, so that it is dim and the doer is not clear as to what it wants to remember. Its mental activities are not coordinated; they lack resilience and clarity, order and discrimination.

The call for things sought to be remembered depends upon association. There must be an impulse felt in the doer for a name, occasion, person, event, sight, or something associated with the thing sought to be remembered which once drew a reaction from the doer. This subject suggests to the doer the thing once seen, heard, tasted, smelled or touched and the doer calls for the memory or reproduction of it.

This is then produced automatically as the breath-form throws up a copy of the first impression in the frontal sinuses or on the sensorium of the brain.
To repeat in the afternoon a statement heard in the forenoon it is necessary that the hearer should have a good memory of sounds, that he should have listened to the words and not have allowed himself to think while listening. When later repeating the words, he must again stop thinking, have confidence and listen to the sounds as they reappear on the areas of the brain. If he strains too hard he will interfere and will not remember. He would be able to repeat a long conversation word for word if the first impression were clear and there were no mechanical obstructions in the way and if the doer had been attentive and not engaged in collateral thinking.

If one has a memory good enough to let him note discrepancies in stories, he does this by means of association and comparison. He must listen to the several stories without interfering by his thinking. He will then get a clear-cut imprint to which his doer and his thinking will react. When he hears other stories bearing upon the subject of the first, the doer-memory causes him to associate and compare the new with the prior impressions of the story and calls on the sense-memory to furnish the prior records.

Where persons are vaguely conscious of variations or contradictions, but cannot remember distinctly, they fail in their memory either because they did not
receive clear impressions in the first instance or because they did not listen attentively and without mixing their own thinking with the record.

The most frequent causes of poor memory are not to be found in weakness of the senses or of the breath-form and in defects in the ways of transmission, but in the vague passive thinking that interferes with the making of the first impression and again with the reproduction and recognition.

Sense-memory and doer-memory are not distinguished. There are various causes.

The doer-memory of which a person is conscious is evoked by events in the world, that is, impressions which the senses make on the breath-form; these events cause sense-memories to come together with the doer-memory; and the person, not being expert enough, does not distinguish one from the other.

Another cause is that the doermemories of which people are conscious are chiefly desires and feelings, and both of these are usually suggested by the senses.

The doer-memories of feeling-and-desire are unfamiliar, and if they do appear they are considered as unusual experiences and are not classified as memories.

Doer-memories are all memories of states of feeling-and-desire, brought about by thinking. The thinker of the Triune Self has before it at all times all of the past and of the future that has been made. Thus it knows and brings about destiny for the human. The knower of the Triune Self is in the Eternal, as knowledge, which includes past and future of every kind. Thus doer-memories are states of the doer in the human, which lives in time and makes destiny.

There are four kinds of psychic states which can be called doer-memories.

  • There is a memory of the impressions of nature affecting feeling or desire as events;
  • this is brought on by the action of the body-mind;
  • this is psycho-physical memory.
  • There is a memory of feelings as feelings or of desires as desires, a memory of themselves.
  • This memory is usually evoked by events of nature in association with the body-mind, working with the feeling-mind or the desire-mind;
  • this is psychic memory.
  • There is a memory which is a state of feeling or of desire, but not merely of feeling or desire.
  • It is a memory where the human remembers concerning an event which seems to say "Yes", "No", "It should be" or "It should not be."
  • This is not instinct, which is based on the experience of feeling or of desire.
  • It is a feeling of a truth, a conviction.
  • The conviction may be contrary to one's instinct, that is, to his feelings and desires, because it is the recurring as a memory of previous learning through thinking. The ability to do things is a result of the third kind of memory. For this ability to become operative it is necessary that there should be a physical event which evokes it. Instances of such doer-memories are feats of instantaneous calculation, the flashing in of musical themes and the conception of plans for business and management of affairs. All persons who show abilities beyond routine, training and mere skill, have at times doer-memories, which are the basis of inspirations and of extraordinary accomplishments. Writers, composers, inventors, statesmen or soldiers who stand out from the mass of their associates have doer-memories which aid them;
  • this is psychomental memory.
  • To the fourth branch of doer-memory belong memories which come to one suddenly, whether he is alone or in a throng, and make him conscious of his own
  • identity apart from the present.
  • They bring a state of isolation, serenity and exaltation.
  • This is a rare occurrence and does not usually last more than a few moments.
  • But it leaves one with a sense of permanence among the changing forms and shifting scenes of life;
  • this is psycho-noetic memory.

Memories of the third and the fourth kinds do not appear as what is called memories, that is, the recognition of former states, as do the memories of the first and the second kinds. The memories of feelings and desires require a stimulus from sensuous events, which are like the feelings and desires, whereas the memories brought about by the thinker require events which become subjects of thought.

Ordinarily no distinction is made and all memories seem to be of the same kind.

After death the impressions made during the life by the four senses remain on the breath-form. The impressions or symbolic signatures, the magic records of thoughts, remain on the breath-form and also on the non-dimensional aia itself. The solid parts, the brain, the nerves, the four systems and the astral-airy-fluid parts are gone and dissipated.

Only the senses, with the breath-form, remain. The breath-form reproduces to the doer portion that was dwelling in the human, in the after-death states, the events of his past life.
These reproductions are memories.

  • Some of them help to make the hell of the human.
  • Some aid in realizing the ideals which are his heaven.

During the hell state those memories which cannot enter heaven, are burnt off the breath-form.That is one of the purposes hell accomplishes.

At the end of the heaven period the breath leaves the breath-form;

  • the form lets go of the senses and their memories, which are dissipated,
  • and all that remains in the doer portion is the aia and the form of the breath-form which is inactive and at rest,
  • The doer portion is in a state of rest.

The aia is without dimension. It carries no impressions which had been made by the senses on the breath-form, but it carries in potency the magic signatures made by thoughts.
When there is a re-existence of that doer portion, some of these signatures will become actual when the aia revivifies the form of the breath-form, which had been inactive, and relinks it to its breath, and it is the same breath-form unit or living soul for the next existence on earth.

16 Fortunate not to remember previous experiences

Why it is fortunate that the human does not remember previous existences. The training of the doer. A human thinks of himself as a body with a name. To be conscious of and as. The false "I" and its illusions.

From the causes and the nature of memory it becomes at once apparent why past lives are not remembered by the re-existing portion of the doer, and why it is that such memories are not necessary for the education of the doer.

The reason why people do not remember the events of their past lives is that the records that the senses made of these events on the breath-form, are destroyed before the doer portion returns to life.

By doer-memory alone, that is, without the aid of sense-memory, the human cannot remember the events of past lives. Doer-memories are not concerned with
events, but only with the states which these events produced, that is, with the feelings, desires, mental activities, faith, conscience or illumination. The human does not know how these states come, but he recognizes them when they do come. They are memories of these states in past lives of the doer portion.

The doer is frequently reproducing its own states of former lives, but because the means for sense-memory have been wiped out, the human has nothing by which he can identify the states with the events that caused them. The states caused by the impressions of the former life, the doer portion may have, but the state is the result, not the memory, of the event in the former life.

There are instances of persons remembering something of a past life. They do not remember the whole life as they do a great part of the present, but see only a figure, a street, a gate, a room, a valley. The scenes do not follow one another consecutively, though there is sometimes a connection between several scenes.

Beside the flashing up of such unarticulated scenes, there are sometimes memories of events in which persons are in action. Then more appears than mere
pictures. The events bring not only the sight of changing scenes and actions, but with them may come the hearing of sounds and the feeling of pleasure, fear or hate. These scenes or events must produce some feeling and desire, and the doer must identify itself as having some relation to the persons, places or events in them, for them to be classed as memories.

Many persons have some such flashes, but even if these cause a feeling, they are not usually related by the doer to itself and so are not felt as memories. The people who believe these flashes to be memories, are such as are responsive to impressions and have a tendency to clairvoyant perceptions. They have
such memories also when cycling thoughts cause doer states to be quickened into life as memories and some passing event is identified.

The manner in which these three classes of memories of scenes and events are brought about differs. Similar or associated events can evoke them because, although the old breath-form became inert, the impression was still on the aia and preserved in the psychic atmosphere of the doer and was transferred to the new breath-form. Then from that impression can be worked a sense-memory of a scene or event which caused the impression.

When there is such a memory it is at once distinguished as something which is foreign to the present life and yet is intimate. Thoughts cycling in the mental atmosphere stir it up and may cause the recurrence of doer states as memories.

In the third class which is quite different, the doer experiences something which has no connection with nor finds corroboration in any event of the present life. The doer, stirred by a thought related to an occurrence in a former life, compels one or more of the senses to reproduce the event from the doer state and the thought. The senses manufacture from the feeling and from the thought a new event similar to the other. This new event is felt to be a memory and is identified with that which took place in the past and of which it is a counterpart.

Many persons claim to remember past lives, even if they have only momentary glimpses, without completeness and orientation. Still greater is the number of those who see nothing, but may persuade themselves that their fabrications are memories of past lives.

It is fortunate for the doer that the memories of the events of its past lives in human bodies are not with it in the present existence, for the education of the doer could not be accomplished if the human being could remember.

  • If the doer did remember these events, it would be conscious of what it had done in the former personality.
  • To be so conscious would be due to a continuance of the memories of the environments and conditions and of what the personality then did and suffered.
  • It would necessitate access to the marks on the breath-form, which are dissipated when the personality is broken up after death.
  • Many persons fear that they may lose that personality;
  • they will surely lose it, but there is no more reason to fear or regret that loss, than there is reason to fear the loss of a worn-out suit of clothes.

What makes the human conscious that he is the same personality during any one life, is due partly to the record of the acts and events engraved upon the breath-form, and partly to the feeling of the unbroken identity of the I-ness of the knower of the Triune Self. Both these factors are necessary to give the human being a sense of being one and the same throughout life; the presence of I-ness which is felt by the human, enables him to connect the memories with the name of the body and to identify them from the symbols on the breath-form.

When these symbols are lost, the feeling of the presence of I-ness is not strong enough to make one conscious of one-and-the-sameness.

A person remembering past lives would carry too great a burden of past events to have any freedom of action.

  • He would be ashamed of his meanness, foolishness, hypocrisy, licentiousness, cruelty and crimes.
  • He would be humiliated by the positions or situations in which he had found himself,
  • or he might be carried away with egotism because of the characters as which he has figured, and might be filled with arrogance and puffed up with pride.
  • He might be dominated by greed to acquire again the riches and power once possessed.
  • The memory of comfort and distinction which once had been his might make present hardships quite unbearable.
  • He might be blasted by despair at the vainness of his efforts to overcome destiny.
  • Worst of all, future destiny would be revealed to him by some of the memories.
  • He would be unable to do the duties of the present moment, which is as much as he should be concerned with.
  • He might try to run away from destiny or rush into it instead of meeting it as he should.

He could not pass through temptations which are tests necessary for the development of the doer.
Knowing the outcome beforehand he would not be tempted, and so would fail to get the training and tempering of character and the strength which overcoming the temptation can give.

In any case memory is not necessary for the education of the doer.

The education of the doer is a progress towards the state where it becomes a free and perfected doer. This development of the doer proceeds under the Light of the Intelligence and is attained by means of repeated re-existences of the portions of the doer in human bodies.

The doer learns something as the result of each existence of its various portions. Life on the common ground and experiences from the senses are the means used for the training.

  • The education goes on, not in the senses but in the doer itself, as it learns through its embodied portions from experiences.
  • The education goes on without sense-memory, though the experiences are interlinked with sense memories.

Therefore, it is not necessary that one should bring into the present life memories of the events of past lives.

Doer-memory, however, is necessary for the education.

  • Doer-memories are states of feeling-and-desire, of mental attitudes and abilities and of I-ness and selfness.
  • These states exist apart from any objects that might bring them into play, and they represent the results of experiences through objects.
  • These doer-memories continue from past lives and they exist even in the present life apart from the experiences of which they are the result.
  • One remembers the multiplication table without the memory of how it was learned.
  • One has the capacity to read and yet does not remember the processes by which he acquired it.
  • Some can use foreign languages, but do not remember how they learned them, especially if they did so during childhood.
  • What they remember is a doer-memory, which appears as an ability.

There is a gap between the repetition of the sound seven times three are twenty-one which the boy had made with the body-mind, and the understanding by the man that seven times three make twenty-one. The repetition of the arithmetical formula made sense-memory, but the present ability to command the information contained in it, is doer-memory. The sense-memory of the repetitions is gone, but the doer-memory remains as the ability to use the results without the aid of the sense-memory.

So it is with the knowledge of foreign tongues or with economic and ethical beliefs, as that one cannot benefit others without advancing himself or harm others without a disadvantage to himself or that a gentleman has self-control, integrity, honor, manners, and consideration for the rights of others. Such abilities and convictions are present, but the details from which they resulted in the past or the present life are not remembered. The education of the doer is furthered by such learning, which is retained as a doer-memory. Just as the doermemory of incidents in the present life remains when the sense-memory of these events can no longer be recalled, so can it be available to that doer portion when it next exists.

The character with which a person is born and the traits brought out in the course of life, his endowments, abilities and tendencies are doer-memories. On them he builds with doer-memories of sense impressions.

The development of a doer portion is determined by its ability to do the right thing at the right time, regardless of memory of what has gone before.

There are twelve doer portions which re-exist, each in its turn. The portion which re-exists was the next in turn and is guided by its ruling thought, which brings back doer-memories as feelings, as desires and as mental attitudes. This portion of the doer is embodied by attaching itself to its stations and organs as they mature and as the human being grows up.
At first little, then more and in old age usually less, of the selected portion is connected with the body. Development of the organs and outside influences affect the functioning of the embodied portion of the doer. Hence the outlook upon life changes.

A child, a schoolboy, a married person, a business man, and an old man or woman, all take different views of things. Notwithstanding the limitations as to the varying amount and functioning of the embodied portion of the doer, the education of the doer is carried on by the Light of the Intelligence.

The embodied portion of the doer is drugged by the body and intoxicated by the senses. While this condition exists there is no full communication between the portion in the body and the eleven portions that are not in the body, but there is nevertheless a relation. What the embodied portion does or suffers affects of course the portions not embodied. The body as a whole is improved or retarded by what is done through the body by its embodied portion.

Though only one portion of a doer is in the stations and organs, yet at times of passion or excitement, or at times of fear or hope, or of egotism or illumination, there is a surcharge. This comes from the non-existing portions. When there is a tension, more of the doer can be contained in the body than in the normal state, and in disease or enfeeblement less is present.

The embodied portion is the only means by which the doer comes into relation with the common ground. This in itself might explain why the progress of doers is slow; but more telling is the fact that the interiorizations which come through that small portion in the body do not go far. They do not usually go beyond gross feelingand-desire, because all that human beings usually care for is what they want and whether things are pleasant or unpleasant.

Therefore no mental results are attained beyond skill in procuring the things they want. Because the interiorizations do not produce mental results of learning, humanity has been slumming for millions of years.

Nevertheless, training is accomplished by the Light of the Intelligence. There are indications of the interrelation of the embodied portion of the doer with
the thinker and knower. The most familiar is the voice of conscience as it warns against or forbids desires. Other instances are that at times in critical conditions, as of trial, disaster or revolution, one may feel an influx of light or power, rise above his ordinary condition and become a captain of the crowd of which he was but one;

  • that at times while reading a book, something in a scene or event mentioned may cause one to identify himself with a similar scene or event, though he has never been connected with anything of the kind in the present life;
  • that in silent moments one may become conscious as a being totally different from that of the human being of feelings and desires as which be usually exists; that at times one may become conscious of things that have nothing to do with the senses;
  • that on rare occasions one is illuminated, the present disappears without leaving any sensation, ecstasy or exaltation and there is a calm, serene, comprehensive and conscious feeling beyond the senses;
  • and that in rare cases one may be conscious of an identity, which is beyond his feeling of identity and is before and beyond time.

Because of these interrelations the experiences kept as doer-memories by the non-existing portions are made by the Light of the Intelligence to educate the
embodied portion gradually and so train the doer. As the human advances, more of the doer can come in, until in a perfect body all twelve portions of the doer can, in turn, come in.

Then the doer is conscious as the entire doer part of the Triune Self.

The training goes on not only without a memory of the events of past lives and although different portions of the doer re-exist in its successive human beings, but even though the human has a false identity and does not know who he is. The human has a name in the world and thinks of himself as the being having that

  • He is conscious of a continuity of himself as a being having that name;
  • he is conscious that his personality persists, at least, from birth till death.

Usually not much of an examination is made to find out who this being is or how be is composed and of what.
He is composed

  • first, of a radiant-airy-fluid-solid physical body;
  • second, of the four senses which maintain this fourfold body and connect it with and relate it to nature;
  • third, of the breath-form which exists in the involuntary nervous system, gives form to the astral body, coordinates and operates the four systems and the movements of the physical body and is the link between nature and the doer.

These three altogether make up the personality.

And fourth, there is the re-existing portion of the doer.

In addition there is present Light of the Intelligence which the doer receives and which it sends out into and reclaims from nature.

Only the solid part of the physical body is visible; to that the name is attached and with that the human is identified and identifies himself.
No distinction is made between the invisible parts. They are held to belong to the visible, as these are the only parts perceptible.

Erroneous and inaccurate notions obtain concerning the invisible.

  • So the breath-form is mistakenly called the subconscious mind or the subconscious self;
  • the astral body is spoken of as the soul,
  • or its functions are mistaken for those of the breath-form;
  • the four senses are not looked upon as separate beings, but are called functions of organs;
  • feeling, an aspect of the doer itself, is called a fifth sense;
  • and gross ignorance exists concerning the "mind".

The human is conscious, he is conscious that he is conscious and so he is conscious of having an identity, the one that is related to the body to which the name is attached and which the human speaks of as himself. But that identity, while some sort of an identity, is not the real one. It is a fact that he is conscious of something he calls "I", but his understanding of it and his feeling of it are self-deceptions, and if he looks for it he does not find it at once.

Each physical cell is a conscious unit, it is conscious as its functions;

  • each unit of astral, of airy, of fluid and of solid matter making up the fourfold body, is conscious in the same way, that is, conscious as its function;
  • each sense is conscious as its function.

The embodied portion of the doer which is intelligent-matter and no longer nature-matter, is conscious in a different way. It is conscious of its functions, but it is also conscious that it is conscious. No nature unit can be so conscious.

The embodied portion of the doer is conscious of itself as feeling, that it feels, and is conscious of the impressions of seeing, hearing, tasting, smelling and being in contact.

  • It is conscious that it desires to feel these impressions.
  • It is conscious that this feeling and desiring is pleasant or unpleasant.

The impressions made upon feelingand-desire are translated by thinking into descriptive terms usable by feeling or desire. Without the thinking there could be no appreciation of things, aside from their grossest impressions.

Events affect the doer when the sense transmits to feeling the impressions received through the sense organ. These impressions are taken by desire and are
transferred to rightness. From there they are translated into descriptive terms, such as bright, broad, noisy, rhythmic, bitter, fragrant, hot, soft; and neglect, quarrel, delicacy, affection, kindness, sympathy, play.

Not only impressions brought in by the senses but also reactions of the doer to phenomena of nature and to human actions are separated, arranged, classed and described by thinking. Feeling and desire simply get impressions and react to them. This can be seen in the effect which a bunch of cornstalks or a red cloth has upon a bull. The reactions in a human would be just as unintelligent if he did not think. Emotions of love and anger would be as crude and wild and without sentiment as in the case of an animal. The psychic refinements of preference, sentiment, passion, luxuriousness, fear, suffering or grief are due to the service which the mind renders to the doer.

The doer is susceptible to all these because it can think, but this does not give it a perception of one-and-the-same-ness, permanence, endlessness.
Yet the doer, while not conscious as this continuity, has a vague feeling that there is this continuity somewhere, and desires to be it. That the embodied portion of the doer and the contacting portion of the thinker are both conscious of themselves, conscious ofidentity, is due to the presence of the knower, which gives them this feeling and understanding of continuity and one-and-the-same-ness in their essence.

The thinker is conscious as this continuity. The thinker and the knower are as one.

The doer is not in communication with the thinker, or with the knower; it cannot distinguish itself from nature or from the senses, as what it is.
When it tries to think of itself as a continuity and one-and-the-same-ness, it has a feeling of identity and desires to have or to be this identity. It gets no further than this feeling and this desire, which come through the feeling-mind and the desire-mind.

Their thinking does not reach the knower, but because they are connected with the thinker, they communicate the presence of identity to feeling-and-desire. Because of the presence of identity the doer thinks about it and attaches that to the desired feeling of continuity of the personality having the name.

This feeling is a false "I". Thus the thinking with the body-mind deludes the human, to satisfy the desire with the thought and the feeling of identity as the

The contacting portion of the knower is conscious as I-ness and as selfness and is conscious of the embodied portion of the doer.

  • I-ness, as the identity, extends without limit through time;
  • it has no beginning and no end. It is an unbroken continuity.

Selfness is that aspect of the knower which knows it is knowledge, and knows not merely of the continuity and sequence of events through time, but all things as they are and at once.

  • It knows the sum of the memories of its doer as its psychic part and of its thinker as its mental part.
  • It knows not only what it as a Triune Self has done, but what all other Triune Selves have done, and has part in the sum of knowledge which is common to all Triune Selves.

As I-ness and selfness, the knower knows itself in endlessness. The knower is the real "I" and the real Self.

The human is conscious of his feeling-and-desire; he is conscious of his mental activity and that he can in a way use it at will for thinking, but he is not conscious of any of the things that the knower is conscious as or knows.

However, the knower is the source of identity in the human. The doer and the thinker have aspects of the knower, because the Triune Self is One. The presence of I-ness produces in the thinker an intimacy with and an appreciation of I-ness; and in the doer it produces a reflection, a feeling of I-ness and a desire for Self-knowledge. This causes the fabrication of the false "I" by the body-mind. So the human thinks himself to be "I" and feels himself to be "I".

Therefore he says "I see", "I hear", "I move", "I feel pleasure", and feels himself as an "I" that does this. This "I" is attached to the body with its name. The human is ignorant of how he comes to this conception of "I". The thought is erroneous and is furnished by the body-mind under the lure of the senses and the pressure of desire.

When the human says "I feel", "I think", the "I" is again a false "I", furnished by the thought to satisfy the feeling which wants to be "I"-ness; and this illusion is
strengthened by links of memory, the memories of acts and events, conditions and places.

The test of what this "I" of the human being is, is found in what he is conscious as. He is conscious usually as feelings and desires, not even as a mind, and certainly not as reason or rightness.

The false "I" is the feeling, feeling the presence of the real "I" of the knower. The doer feeling itself as the "I" is under an illusion, and it is unconscious that the illusion is due to a thought created by thinking to satisfy the craving of desire itself to have identity as "I". When the human thinks, he is conscious of the thinking, but not as thinking.

He is at times conscious of the presence of the real "I", but not as the real "I".

  • So he feels that he has an identity, that he is the same human being he was a week or a year ago.
  • But he does not locate this identity, which remains a mystery to him, because he does not communicate with the knower.

The false "I" is real, but only as feeling-and-desire and as the ability to think; it is not real as I-ness. Because real things are back of the illusion, these real things, which are the embodied portion of the doer and its psychic atmosphere with its doermemories, can be reached; and so the human can be trained even through the false "I".

Whatever happens to the false "I" affects some reality behind it. Pleasure, disease, intoxication, injury and comfort of the human go beyond the illusion of the false "I" and reach the non-embodied portions of the doer. The effect they produce there lasts longer than the earth life and longer than the lines on the breath-form and the sensememories that these make.

The effect is experience. The experiences which come through the existing portion of the doer help to produce the character of the psychic atmosphere and the qualities of the doer, and their record in the noetic atmosphere is the knowledge which speaks as conscience.

Continued pressure, troubles, hardships, pain and discomfort which are experienced through physical destiny, train the doer along moral lines away from
indifference, selfishness, hatred, bigotry and malice, toward patience, sympathy and goodwill. Doer-memories of these states come from the psychic atmosphere as feelings and desires to the human.

Feelings of or desires for generosity, patience, sympathy and goodwill that come over a man are doer-memories of states through which the re-existing portion of the doer has passed in the lives of its former personalities. This is one branch of the training of the doer and relates to a man's attitude towards others.

There is another branch, which relates to his attitude towards himself. This attitude also is the result of doer-memories in the psychic atmosphere. So there will come, because of the doer-memories that have accumulated, a time when there is a feeling in the human that he is not what he feels himself to be, and this starts the desire to be shown what he really is and what is that identity or "I" which he feels.

Gradually, thinking, always at the service of feeling-and-desire, will make it clear that the identity is quite different from feeling-and-desire; that feeling-and-desire may be conscious of I-ness but not as I-ness, that the identity is with and in I-ness of the Triune Self and not with feeling-and-desire.

In the meantime the general training of the doer can go on, because the events affecting the human being and its false "I" affect the indwelling portion of the doer and then the non-embodied portions and also its psychic and mental atmospheres.

The run of human beings do not make an effort to find out who and what they are. They do not even think that their personalities are not the entities they believe them to be. Yet the education of the doers goes on. It goes on though they do not know of it any more than they know of the involuntary processes which maintain their bodies, digest their food and circulate their blood. The education goes on whether they wish it or not. The doer-memories, without the events that caused them, are preserved.

In the run of human beings the learning is small, very small, still they learn a little.
The doer in each human without knowing its predecessors inherits from them the sum of the memories of their experiences and makes its way through life with this inheritance. The continuity relates to doer-memories, not to whether its human beings are conscious of or as each other.

17 Reexistence of the Doer

When re-existences of a doer portion stop. A "lost" doer portion. The hells inside the earth crust. The lecherous. The drunkards. Drug fiends. The state of a "lost" doer. Regenerating the physical body. The test in which the doers failed.

The re-existences of a doer portion stop either when the Light of the Intelligence is withdrawn from the mental atmosphere of the doer portion or when the physical body becomes immortal.

  • When the Light of the Intelligence is withdrawn in certain cases from the mental atmosphere of the doer-in-the-body, the doer has been spoken of as a "lost soul".
  • The doer cannot be lost.
  • What is called a "lost soul" is only that portion of the doer which was in a human body and felt itself as the human being at the time when the Light was withdrawn.
  • The withdrawal of the Light happens during life, never after death.
  • The lost portion of the doer, during the remainder of its life in the body, can think, but only along the lines on which it has worked in the past, and which are on the breath-form.
  • Conscience does not speak.
  • Light remains in the noetic atmosphere, but the portion of the knower that was in contact has withdrawn, and with it goes the reflected feeling of identity.
  • The body-mind which was with the embodied portion of the doer is still there, but it has no moral understanding.
  • The non-embodied portions of the doer remain as they were.

There are two kinds of lost doers: the intellectual, from whom the Light is withdrawn, and the animal kind, who have wasted the available Light.

  • The first kind are those who have misused the Light for intense selfishness, meanness, enmity or injury to human beings, who have used their intellectual powers and developed them, but sacrificed the interests or lives of others to their own; their feeling-mind and desire-mind are barely in contact with the lines already on the breath-form.
  • The animal kind are those who have had pleasure to excess, abandoned themselves to unrestrained indulgences and so have wasted the Light through many lives, until there is no more to be allotted to them.
  • The contact with the thinker of the Triune Self is broken, and the being acts under pressure of its own past desires and of lower elementary creatures which swarm around it.

After death the connection of the breath-form with a lost doer is dissipated at once and there is no judgment, no hell and no heaven.

  • The lost doer portion obstructs the regular order of re-existences, but those portions which were in turn to re-exist may or may not re-exist until the lost portion again continues to re-exist.
  • The portion that was embodied is cut off from communication with the other portions and with the psychic atmosphere, and it may or may not pass into the bodies of certain animals.

A lost doer portion of either the intellectual or the animal kind may re-exist once more in a human form.

  • Then the intellectual kind will be enemies of humanity;
  • the animal kind will be born idiots.
  • But thereafter neither kind will appear again in human form for a long period.
  • A difference between natural animals in which are the cast-off desires of the common run of human beings, and the animals in which are lost doer portions, is that the desires in natural animals return to, in reality they never leave, the psychic atmosphere of the doer when they are summoned for re-existence in a human being of that doer; but lost doer portions are cut off from communication with their atmospheres.
  • Another difference is that the natural animals feel at home in their animal bodies, whereas an animal in which is a lost doer portion feels that it is not natural, and the natural animals are aware of the difference.
  • The natural animals do not want an animal in which is a lost doer portion.
  • Since the natural animals are the stronger they drive out the one with the lost doer portion which is such from selfindulgence;
  • but they run away from the other, the devilish kind, or they kill it for selfprotection.
  • The lost doer portions in animal bodies are in continual fear; of what, they do not know; and they are desires which cannot be appeased.
  • Their hunger is as intense with a full stomach as with an empty one.
  • Those lost doer portions from whom the Light was withdrawn because of their meanness, viciousness and ill-will, continue to animate certain kinds of ferocious animals like vampire bats, sharks, certain apes and large poisonous spiders.
  • Upon the death of these bodies they go into others of a like kind.
  • After a time they are retired into sections inside the earth crust where they are segregated in special places.
  • There these fiends have no physical bodies, but they have their abnormal forms of concentrated miserliness, vindictiveness, cruelty and enmity expressed in animal-like types.
  • These forms are at times visible and at other times invisible.
  • They are visible when the creatures are active, and invisible when their active malice ceases.
  • Having nothing else to prey upon or to injure, they fall upon each other, look for each other and escape from each other.
  • They cannot kill each other, though they seem to.
  • When one seizes another and overcomes it, activity continues until both are exhausted and the exhaustion takes the place of death and disappearance.

Lost doer portions of the other kind, those who have wasted all the Light allotted to them, life after life, in pleasure, eating and sex, drink and narcotics, without giving more return and service than was forced from them, go into the bodies of animals which are more or less harmless, such as some monkeys, pigs or snakes, according to their nature.

  • After the death of one body they live in another body of the same kind.
  • Then they are put into places inside the earth crust where they swarm, having forms not physical, which express their real characters.
  • These forms are alternately visible and invisible.
  • When the creatures are active their bodies are visible, when dormant they lose their shapes and these fade into the scenery of plants and rocks.
  • No two bodies are alike in the horrible assemblies.
  • Those who sinned by gluttony are generally in the forms of mere mouths and stomachs, distended, misshapen, scooplike.
  • They are only hunger.
  • When something to eat appears to them they work themselves up to it and make a gulp or a scoop at it, but they remain unsatisfied.
  • Lecherous ones are in the most disgusting male and female forms, from a few to many feet long.
  • At certain periods they become active, chase each other, affect the atmosphere so as to cause vile odors, and they unite by absorbing each other.
  • In their orgies they groan and howl. They continue until exhausted. There never is any satisfaction.
  • Then they become inactive and thereby invisible.
  • Drunkards are in spongelike bodies that are mostly heads, misshapen and disproportionate.
  • In their periods of activity they roll or hop, if able, and burn for drink.
  • They beg, all yelling at the same time and tell their inane story.
  • Then drink appears in whatever form they desire.
  • They drag themselves towards it. Some never reach it.
  • Others drink and drink and drink, but the drinking does not quench their thirst, nor does it affect them except to make them burn for it still more.
  • Then drink appears somewhere else and they scramble over each other to it, but get no satisfaction.
  • They cease when they are exhausted. Then they become invisible.
  • Deathlike silence prevails.
  • They become active and, with their yelling for drink, the empty show starts again.
  • If a human being could hear any one of them, the nerves in his body could be shattered and he might become insane.

Drug fiends are in another section.

  • Their bodies have a human form, but with hands like spiders' claws and leaden faces, hideous with staring and searching.
  • They want to be taken out of themselves and be put into some other place.
  • Some want to sleep, some want excitement, some want beautiful things.
  • None of them gets anything of the kind.
  • They keep on taking their drugs but no result follows.
  • Their expectation is at the same time a disappointment.
  • The drugs produce no effects.
  • They shout out their execrations and, when annihilated by their vain efforts, they become invisible.
  • After a rest they reappear and re-enact these scenes.

These are a few indications of the shapes, of the practices during the active periods, of the inanity of these practices, of the lack of satisfaction, of the continued burning of the desires; and of the localities, desolate and fearful, in which lost doer portions are in sections set apart for them near the outer earth crust. The cases and their conditions are numerous, varied and unmentionable.

When the lost creatures are not active and are therefore silent and invisible the atmosphere is frightful.

  • Even elementals, which are thrilled at human pain and suffering, shun these places.

The conditions in which lost doers are, are different from the hells in which human beings suffer after their death.

  • Hells are individual and for one person alone, but lost doers are usually in communities.
  • A hell is of short duration as compared with the state of the lost doer, for when the desires are separated and the breath-form is cleansed there is an end to the hell, but lost doers continue in that state for what is by comparison an enormous period.
  • The suffering in hell is of a different nature; it is human suffering, whereas lost doers have an unnatural, hardened, distorted suffering, for they have lost their humanity.

Lost doer portions are conscious that they are lost.

  • There is more fear in that than there is in their suffering.
  • They have no feeling of "I", but they feel the lack of it and they have an unappeased desire to have that feeling.
  • They do not remember, but they try to remember.
  • They are not in that state as a punishment, but merely as a result of their long continued actions as human beings.
  • Their state of lost doers is necessary to stop their downward course.
  • When they get to a certain point in that course they are so low that they cannot pick themselves up again.
  • Their being in this state serves two purposes.
  • It continues until the feeling and desire for their special activities is exhausted or as near exhaustion as is possible, and until they get the impression that their practices result in suffering and disappointment and that they can never be satisfied.

Then these lost doer portions are taken back into the psychic and the mental atmospheres of the doer.
*The length of time necessary for them to reach that state of exhaustion and to be impressed cannot be computed in actual time, though it seems to be for ages.

However, no portion of the doer can be forever lost, because the Triune Self is One.

  • The term "lost" doer is apt because the loneliness and abandonment are so real to the lost doer portion and lasts so long.
  • At some time, when the exhaustion and disappointments have done their work and the seemingly separated portion of the doer is impressed sufficiently, the Triune Self will again allow that portion to have Light.
  • The somnolent condition in which the other eleven portions of the doer were while there was no Light, and the rest they have taken, will have enabled the lost doer portion to begin again and to correct the tendencies which resulted in the loss.
  • Then the lost portion is taken back into the doer and when the turn to re-exist comes for that portion, the aia vivifies the breath-form and a new set of re-embodiments of the doer begins.

The orderly and the proper way for the doer to end its re-existences is, to regenerate and make its physical body immortal.

  • Then the doer portions which had existed successively, will each have added to the improvement of the body so as to make it immortal.

It would have been unnecessary for the doer to re-exist in human bodies if it had passed the test which it was obligatory for all doers to go through.

  • It was, and is, the regular and proper thing to do.
  • Those doers who act according to plan, make their Triune Selves complete.
  • They in orderly accomplishment become Intelligences.

However, this site is particularly concerned with humanity, composed of doers that failed in that test and therefore came into the human world.

  • The failure was that the desire-and-feeling of each such doer in its man and woman bodies had sexual union, instead of inseparable union of desire-and-feeling, which is part of its training.
  • The purpose of the test was for the doer to become immune to sexuality, and thereby to cause the two bodies to rebecome the immortal body, which body the doer had inherited from the Triune Self in that body.
  • That immortal body was perfect in form, structure, adjustment and function.
  • It had four brains and two columns, the column for nature in front and the column for the Triune Self in the back, curved and united in the pelvis and opening into the head, (Fig. VI-D).
  • The organs and fluids in the body were in a state of sublimation.

The body was made up of refined and balanced units of the four states of the physical plane.

  • It was in the interior of the earth and was nourished not by the kind of food that humans take, but by essences from the four elements breathed directly into itself.
  • This was more satisfying to the sense of taste than food can possibly be to the human and was one of the means by which the doer's excellence of form was attained.
  • This perfect body was in touch and in tune with the whole of the physical, the form, the life and the light worlds.
  • Through this body the doer of the Triune Self could reach into and work in any part of the worlds.
  • The organs in the body were adjusted to each other so that they worked in harmony in the whole organization.
  • They were further adjusted to the states of matter on the physical plane and on the other planes of the physical world.
  • They were likewise adjusted to the matter in the other three worlds.
  • Therefore the matter in the four worlds responded to the action of the senses, nerves, glands, organs and systems of the body.

The functioning of such a body cannot be readily comprehended by human beings of today.

  • No obstacles of time, of distance or of any kind could stand in the way of its functioning.
  • The four senses had free range in all the worlds, and so the doers could reach and could work with any unit or any number of units anywhere.
  • They could evoke, move and direct the forces of nature.
  • They could create and dissipate forms and bodies anywhere.
  • Though the body was not subject to injury and death and had powers which were unlimited, it had come to be in that state not by any merit of its own, but as the instrument made so by the indwelling doer.
  • It was perfect only so long as the doer that used it was perfect.
  • The doer had yet to pass the test above mentioned.
  • The doers now in human bodies failed in that test.
  • Since the bodies have been degraded by the re-existing doers from this former state of purity and power to the present state of disease and impotence, they must be raised again to their former state.
  • The state of the body is the measure of the condition of the doer portion that inhabits it.

To raise their bodies the doer portions must first improve themselves.

  • The re-existences of a doer portion continue until the body it inhabits has been improved by the action of all twelve doer portions, so as to make that body immortal.

The body has no desire of its own, and of itself cannot improve.

  • It is made of nature-matter, is representative of nature and is concentrated nature.
  • It is the instrument of the doer and is a record of the actions of the indwelling doer portion.

When the body has again become immortal, that means therefore that the doer has made itself perfect and thereby has made the body perfect and immortal.

There is a long course ahead of the run of human beings before they cease to be mere human beings and become conscious as doers in bodies.

  • They must reclaim the Light loaned to them and outstanding in nature.
  • They must rebuild the front-column and at the base build a bridge connecting it with the spinal column, (Fig. VI-D).
  • They must improve their bodies so that the sexual organs will disappear, and must transform what are now nerves and ganglia spread about the pelvic cavity, into parts of a pelvic brain, so that the breath-form will be located at the blending of the two columns, where it belongs, not as it is now in the front half of the pituitary body, where it ought not to lodge and where it interferes with the contact with I-ness.
  • They must so temper the physical body in the forces of nature that nature can no longer have any control of it.

The doer, the thinker, and the knower will be in the body, in their proper stations, in the spinal cord, instead of the doer being in the kidneys and adrenals, the thinker merely contacting the heart and the lungs, and the knower merely contacting the pituitary and pineal bodies intermittently.

  • The three atmospheres of the Triune Self will be absorbed into the doer, the thinker and the knower.
  • These three parts will act through three inner beings, each emerging immaculately from, or all acting through, the perfected physical body.
  • Then in the perfect physical body there is the form being for the doer part, which is the vehicle for the life being and for the thinker, which is the vehicle for the light being and the knower of the Triune Self.

In the physical body then is the Triune Self by means of its three inner beings. Light will be again with the doer from which it was absent for so long. Light will be in the three beings of the Triune Self and in the physical body. All the Light that was loaned to the doer will be ready to be restored to the parent Intelligence. The Triune Self will be ready to become an Intelligence and to raise its aia to be a Triune Self.

18 Consciousness is the Ultimate Reality

Summary of preceding chapters. Consciousness is the One Reality. Man as the center of the world of time. Circulations of the units. Permanent institutions. Records of thoughts are made in points. The destiny of human beings is written in the starry spaces. Balancing a thought. Cycles of thinking. Glamour in which things are seen. Sensations are elementals. Why nature seeks the doer. Illusions. The essential things in life.

To review some preceding statements: Consciousness is the ultimate Reality; compared with it, all else is illusion, (Fig. VII-A). Therefore: Unmoving Motion, which causes homogeneous Substance to put forth into manifestation as the manifested, is an illusion. Substance is space, no thing, is nothingness, is illusion.

From out of the quiescence of Substance comes the manifested. This is unqualified spirit or force, activity, made up of indestructible units, and is the sphere of fire,(Fig. 1-A) . It is One, and it is the source of all things manifested as nature. This sphere is the ultimate reality which human beings can conceive of as nature. Yet, it is an illusion, as compared with Consciousness.

In the sphere of fire the manifestation continues as activity of the indivisible units until an unexpressed aspect of certain ones of them begins to express passivity. So duality begins. The units so expressing are of a dual nature, one part of each unit being activity, spirit, force, and the other passivity. This is the sphere of air.

There activity dominates passivity until among the mass are units in which passivity begins to dominate activity. This is the sphere of water. Among these units are some where passivity only is manifested and the active side is at rest. This is the sphere of earth, inertia.

These four spheres are illusions as compared to Consciousness, the ultimate Reality.

The spheres are permanent institutions for the passage of the units according to the Eternal Order of Progression, (Fig. VII-G) (Fig. VII-H).

In the manifested side of the sphere of earth, certain of the units in the inertia become active as Light; the passive side of the units is not expressed. They are
somewhat passive as compared with the activity of the fire sphere, yet have a potential double aspect.

They make the light world, which is a colorless sphere of shadowless light.

In some of the units the passive side is expressed and they make the life world.

In some of these the passive side dominates the active side; these units are the form world;

and the physical world is made of units where the active side has disappeared into the passive. In the unmanifested part of the physical world the units so remain. In the manifested part of the physical world they repeat in a measure the previous progress downward and make the light, the life, the form and the physical planes.

Further on they make on the physical plane four states and their substates and compose the realms of visible and tangible nature. Yet all is an illusion, as compared with Consciousness. (Fig I-B,C,D,E).

It is because of the presence of Consciousness that Motion acts on Substance and that Substance manifests gradually as the units of nature in the four spheres and worlds. Because of the presence of Consciousness the units progress through subsequent stages in nature.

In the Universe are four kinds of units, broadly divided into nature units, aia units, Triune Self units and Intelligence units.

Nature units are merely conscious.

  • They are conscious as the particular function which they perform.
  • They never cease to be conscious; even when they are inactive they perform their function of being inactivity.
  • Some do not perform more than one function at a time. As they give up one they take up another.
  • They never go backward to function in a state which they have passed.

On the physical plane some of them, those in the four subdivisions of the solid state of matter, make up the objects of animate and inanimate nature. These objects are the grossest of the illusions. They are the universe.

Aia units are not conscious as the functions which they are made to perform by the thinking and the thoughts of their doers, but they bear the record of all the impressions made on them.

  • They do not function unless they are impelled to by doers.
  • They are out of reach of nature. Nature cannot touch and cannot compel the aia to function without the sanction of the doer, in thinking.

The breath-form is a unit, a nature unit. The form of the breath-form is the form of the body, and the breath is the life of the breath-form and builder of the body. In these two aspects the breath-form is the builder of each physical body in all re-existences of the twelve portions of the doer.

Triune Self units are conscious as feeling-and-desire, rightness-and-reason, Iness-and-selfness; nevertheless the Triune Self is One. As a unit, the Triune Self is conscious, not only of and as its function, but that it is conscious and knows that it is conscious of its Oneness, as a Triune Self.

An Intelligence unit is the last stage in which a unit is conscious as a unit.
Intelligence units are conscious as their seven faculties and of themselves as Intelligences, as the Oneness of the seven.

  • They are conscious as their Light which they lend to their Triune Selves, and which from the doers goes into nature, causes the units of the light world to appear as light and is the intelligence and order in nature and which is that of which some people speak as God.
  • They are conscious in nature as that Light wherever it is, in rocks, plants, animals, human bodies and the gods of nature or of religions.

Intelligences are conscious that they order universal nature; and, with complete Triune Selves, adjust the affairs of human beings according to the
law of thought. These are the four classes of units.

By the presence of Consciousness an Intelligence of the highest degree may, when its Triune Self has become an Intelligence, leave the manifested and become
Conscious Sameness.

An Intelligence does not lose its individual intelligence when it becomes Conscious Sameness, but it ceases to act as only an Intelligence by becoming something beyond it. Sameness is unmanifested and is all that Substance was, but it is all-conscious as Sameness, whereas Substance was unconscious Substance.

Conscious Sameness is conscious of being the same in and as every unit in the manifested. It is conscious as being in them and as their being in it. Yet it is
conscious that it is not a being.
An Intelligence is conscious of itself as a separate unit, and carries this to the highest degree of being one individual, though it is also conscious of all other Intelligences as units under the Supreme Intelligence which rules the four spheres.

Sameness is conscious of itself as being one in the same degree as Intelligence was, but it is further conscious of being through all units of whatever kind and of their being in it. To Conscious Sameness the state of being conscious as Intelligence, even as the highest Intelligence, is an illusion.

Conscious Sameness becomes Pure Intelligence by the presence of Consciousness. An Intelligence is a name here used to designate the highest order of
units, which are Intelligences, but Pure Intelligence does not designate any unit. To Pure Intelligence, Conscious Sameness is an illusion.

Pure Intelligence is conscious in a higher degree than anything in the unmanifested that is not Consciousness itself. It is not conscious as being in all things and all things being in it. It is unaffected by anything except by the presence of Consciousness. To it even Conscious Sameness is an illusion, and to it Consciousness is the One Reality. Pure Intelligence is not power, but it enables all Triune Selves and Intelligences to have power according to their capacity to receive and to use it. It enables them to do this irrespective of the purpose for which they use the power. It decides one thing: to become Consciousness; then it appears to itself as an illusion.

The manifested Universe and its four spheres and all that is in them on the natureside and on the intelligent-side are conscious units because of the presence of

There are no planes, states, phases or degrees of Consciousness. Consciousness does not change. Units change according to the states in which they are conscious.

Consciousness does nothing, causes nothing directly or indirectly, but by its presence all beings are enabled to be conscious and to change in the degrees in
which they are conscious. Its presence in them makes them conscious of or as what they are. Consciousness cannot be apprehended by thinking of it as or comparing it with any matter, force, thing or being, or by thinking of it as performing any function. It is unmoved and unmoving, unattached and unattachable.

Consciousness is the One Reality, all else is in some degree illusion. Units below the Triune Self cannot distinguish between reality and illusion. The question of reality and illusion has no meaning to animals or to elementals. To them, things are.

But a human can think, and therefore can distinguish what is illusion from what is reality,to it.

Things are seen as realities on the plane on which one is. When one becomes conscious on a higher plane, the things on that plane are realities, and the realities of the plane on which that one was before become illusions.

A human is conscious of his four senses, of the things of the senses and of outside nature.

  • He is conscious of feelings and desires, conscious of himself as a personality.
  • He is not conscious of himself as the embodied doer portion.
  • But he can become conscious as the doer, which he is, and of the thinker and the knower of his Triune Self.
  • He can become conscious of anything he wants to think about.
  • He can do this by feeling and desiring and by thinking.
  • He can become conscious of anything in the world of change through the doer portion in his body.
  • He has in him connections with everything.

As all nature of the human world circulates through him, he can become conscious of that part which he feels and of which he thinks.

  • He can become conscious of himself and as the doer, the psychic part of his Triune Self, by feeling and thinking of and as feeling-and-desire.
  • He can become conscious of the thinker, the mental part, by feeling and thinking of rightness-and-reason.
  • He can become conscious of the knower, the noetic part, by feeling and thinking of I-ness-andselfness.

All depends on what he desires to feel and to think about.

He may become conscious of any of these things, but there is that, by the becoming conscious of which, he will be enabled to reach all things through his
thinking, because that is in and through all things and enables all things to function in whatever capacity: Consciousness.
While still a human and far from the end of his journey, it is possible for one to become conscious of Consciousness by feeling and desiring and thinking of it.

A human does not last long. He appears and disappears.

  • But the things which are his make-up continue after the combination has ceased to be visible.
  • Each part, even to the least unit, has a continuity because of the presence of Consciousness.
  • The unit changes, but it is never destroyed, because it is indivisible.
  • It lasts as a unit until it has ceased to be an Intelligence and has become Conscious Sameness.

There is the same number of breath-form units as there are aia units and Triune Self units.
The number of Intelligence units is greater, and the number of nature units is vastly greater.

There is a steady slow progression all along the line which is no faster than the progress of the Triune Self in its course to become an Intelligence.
Thus nature units pass through human bodies and bring about the phenomena which give experiences to human beings.
Units of the fire are present with units in the radiant state and enable the sense of sight to see, wood to burn, changes to occur.
The presence of units of the air with units in the airy state enables the sense of hearing to hear, beings to fly and matter to take life.
Water units with units in the fluid state enable the sense to taste, and matter to combine as a fluid, and to take form.
Earth units with units in the solid state enable the sense to smell and to contact, and matter to concrete and to be tangible structure, and the breath-form unit to coordinate the functions of the body.

Nature units from the highest to the lowest never cease to function.

  • If they are not active they function as the passive.
  • There is no death for them.
  • They cannot go back to where they came from.

Everything that is visible and tangible changes, but units remain the same units. They circulate from combination to combination, from phenomenon to phenomenon, as transient units. The structures of outside nature partake of the model of the human body and are built after it and specialize it in the various forms of animals and plants, all objectifying human thoughts.

The units which compose the four spheres and the four worlds are moving on, graduating, and becoming conscious in higher degrees, as their functions.

  • But the spheres and worlds are permanent.
  • They are permanent institutions, having a manifested side which remains always manifested.
  • There are no periodic appearances of the spheres or the worlds.

The cyclic appearances and disappearances, called in Eastern literature manvantaras and pralayas, occur only in the four states of matter on the outer earth
crust of the human world of change, (Fig. VII-G).

  • The objects there are made of the four kinds of compositors, here called causal, portal, form and structure units.
  • They come from human bodies and are the builders of outside nature.
  • These compositors compose transient fire, air, water and earth units which, if sufficiently massed together, make up the objects perceived by the senses.
  • All these objects exist for a time only.

The stars, the sun and the planets, the moon, and the land and water on the earth crust, are subject to this law of creation and dissolution or appearance and
disappearance, as is a human body. The law is the law of thought.

The fourfold earth remains, but the forms on the outer earth crust are according to the physical body of man, and that is determined by his thinking and his thoughts.

  • The manvantaras and pralayas come and go only as long as the human body appears and dies.
  • They are summations of the totality of human beings and exteriorizations of the thoughts of man.
  • The visible world in which things appear and disappear, in which time signifies growth, decay and death, is surrounded and pervaded by permanence, (Fig. V-B,a).

The nothingness, out of which visible things come and into which they go, means that the temporary combinations which made them visible, are dissolved for a time. The units that made them up and became visible because they were held as a mass in a form continue, though they are invisible as individual units, and can therefore not be traced into new combinations. The fact of a continuity as distinct from visibility escapes observation.

The run of human beings are acquainted with only a small part of the solid earth, the outer side of the earth crust and with those features there which they perceive through their four senses.

  • They even perceive surfaces of units of the fourfold solid state only when these units are massed closely enough.
  • If they are not so concreted there is nothing that can be seen, heard, tasted, smelled or contacted.

The four states of matter on the physical plane are arranged as follows, (Fig. VII-E):

  • Within a globe of radiant matter, there is the radiant-solid substate, which has in it the stars;
  • within that globe is a globe of airy matter, which has in it the sun in the airysolid state, and some planets;
  • within the airy globe is a globe of fluid matter which has in it the moon in the fluid-solid state;
  • and within the fluid globe is a globe of solid matter, which has in it the solid earth crust in the solid-solid state.
  • The units of the solid state are penetrated by and are borne up by the units of the fluid state;
  • the units of the fluid state are supported by those of the airy state and these by the units of the radiant state and these by units in the solid state of matter on the form plane.

These bodies are not permanent; they will disappear when thinking and thoughts make them no longer necessary. The upheavals and destructions of large portions of the outer earth crust are the manvantaric days and nights mentioned in Eastern tradition.

Because of the limitations of on-ness, human beings cannot perceive the earthy, fluid, airy and fiery globes of the states of physical matter, or these globes as being on the inside as well as on the outside of the crust, or that inside and outside of the crust each globe is one and the same; nor can they perceive the functioning of the celestial bodies in these globes.

The run of human beings do not understand the make-up of their own bodies,

  • or how they are a part of nature, the impersoned part as distinct from outside nature,
  • or how the units in their bodies pass from there into outside nature and from there back into human bodies,
  • or how some of the units are identified as belonging to certain human bodies.

They know not how the compositor units go after death into the kingdoms of nature and compose transient units into plants and animals and are back again at the proper time to set up a human body,

  • or how these compositor units build up the human body with transient units,
  • or how the compositors so maintain, tear down and reconstruct the body during life.

They do not know that a human body is a constantly flowing stream of transient units, visible only while passing through the compositors; or how a human body extends into rocks, winds, trees, animals, the moon, the sun and the stars.

They do not know that

  • the units that pass through the kidneys and adrenals go through the moon,
  • and those that pass through the heart and lungs go through the sun,
  • and those that pass through the nerves go through the stars
  • and those that pass through the sexual organs go into the earth crust and the things thereon;

nor do they know what the functions of the planets are in relation to the sun, the moon and the earth.

They do not comprehend how the transient units while passing through the body get from the breath-form an imprint which is a symbolic, a magic line;

  • how these units while still in the body make a record in the starry spaces by making a symbolic figure, composed of the marks on them;
  • how they later come back from distant and various objects to be among those units that produce the acts, objects and events to a human which are the projection of the symbolic figure as which the prior act, object and event were preserved.

While the transient units are in the body and so partake of an act, an object or an event they are at the same time making in the starry limits the symbolic figure by transmitting from the breath-form to the starry limits the marks made on them;

  • they can so transmit because other units are not obstructions to them and do not interfere with the transmission.
  • The inability of human beings to conceive how this is done is due to their being limited to the conceptions of on-ness and distance.
  • But distance exists only for the transient units in the solid state, it does not exist in the same way for those in the fluid, airy and radiant states.

While the solid units are in the body and in the physical atmosphere, they transmit through the fluid, airy and radiant units in them the symbolic marks which they receive, and these units at once transfer these marks to a point in the starry spaces, where at once a corresponding, not identical, act, object or event is represented. If this were seen it would not appear as an act, an object or an event, but as a symbolic figure, made up of the marks which were impressed by
the breath-form on the units in it at the time of the occurrence.

From this symbol in a point is made an obligatory recomposition and projection into a physical act, object or event.
This recomposition is made naturally, easily,unfailingly, because of the automatic, harmonious action of the units which compose the four states of matter on the physical plane, and because behind the physical world are the other worlds which in the light world are completed as one whole.

  • If the intent or aim with which an act is done is in line with the original, no record is made in the physical world;
  • but if the intent does not so coincide, a record of it is made in the physical world, is preserved in symbols at the limits of the physical plane, and a recomposition of that record into a physical act, object or event is compelled.

The record shows at once what the act was and what is required to bring the aim with which the act was done into line with the whole.

  • The recomposition is made by the symbolic record so that eventually the aim or thought will agree with the original.
  • The cause and effect, which are one, become separated in manifestation.
  • What is one in an upper world may thus become many physical acts and events.
  • These are, however, connected in sequence by the original intent.
  • Its veering away does not cause a disturbance in the light world, where there is wholeness and eternity, but it does cause disturbances in the physical world. For there its essence and its value are expressed in matter which wars within the limitations of time and place.
  • This conflict, brought about by the intent, is regulated by means of its symbolic record, from which subsequent recompositions of all those acts are made which perpetuate the first one, until there is an adjustment.

The acts, objects and events which come to human beings as the return projected from the symbolic record, which is in a point in starry matter, may appear unlike those that were recorded.

  • From the point may go out a projection that may spread over a large region, a country, a large part of the earth, and may affect many more people than took part in the original act.
  • In the projection there is made an exchange of transient units, so that while the acts done are substantially the same, the persons who do them are not, and the persons who are affected are not the same ones as before.

The same transient units take part, but their places are reversed.

  • One who assaulted another will be injured in turn by someone.
  • The transient units which were in him then, will now be in the other.
  • The transient units that were in one when he acted with intent to defraud, steal, rob or corrupt will now be in another who causes him to be thevictim.
  • The compositor units of the former actor affected the transient units in him and now these compositor units are affected by the same transient units, which now are in the other person.
  • The transient units which are the means by which the symbolic figure in the starry point is made are those that are marked by the breathform of the actor.

Those units only are marked which take part in an act or an event which the doer intends or which is an exteriorization of a thought.
If a routine thought, like that of brushing one's hair or putting on one's shoes, or a thought without attachment to results or its exteriorization, is balanced with the first exteriorization, the transient units are not marked by the breath-form and no record is transmitted by them.

  • A record on being made is drawn into a point.
  • The point is a transient unit.
  • From that point the former scene is again spread out at the proper time and in the new scene the same transient units are employed, which were marked by the symbol of the former act or event.
  • If the reproduction is made during the same life, the point containing the symbol is breathed in by the person and that person is the source of the event which happens to him by the coming of the transient units.

Not only is the life time of human beings filled with events which are the projections made from the symbolic figures of the record, but before a child is born its body in the womb is endowed with the records of former acts.

  • These records are now points in breath units in brain and nerve cells, built in by the breath-form.
  • At the conjunction of time, condition and place, from these points will spread out the scenes and events in which the physical body takes part.
  • Time and distance as they exist for human beings, do not exist for these points.
  • All of the above is the basis of astrology.

The destiny of human beings is thus written in points which are in the human beings themselves and, from the moment they become active, are in all the starry spaces.

  • The whole physical universe with all its forces is thus behind destiny.
  • No one who understands this can believe in the happening of anything by chance or by accident, nor can he believe that one can escape from the destiny be has made.
  • Destiny like any day of reckoning may be postponed, but it cannot be prevented or avoided.

Destiny is brought on by that which commands elementals. The beings which command the nature-side are Intelligences and their Triune Selves on the intelligentside, under Supreme Intelligence.

  • They order it according to a law, the law of thought:
  • Everything existing on the physical plane is an exteriorization of a thought which must be balanced through the one who issued it, in accordance with his responsibility, and at the conjunction of time, condition and place.

This law attaches to acts and omissions which are exteriorizations of thoughts and which are intended, not to such as are casual, automatic or incidental, like saying perfunctorily "how are you", or where a thought is balanced at once at its first exteriorization.

When an act is done with intent, it is the exteriorization of the design of a thought, and a record of the act is made in a point in the starry spaces and a
recomposition of the act follows as destiny.

  • If it follows in the same life, the point containing the record comes into the human body through the breath;
  • if it follows in a subsequent life, the point is built into the body before birth.
  • With the recomposition of the act to the doer, who is now a recipient, the original record becomes inoperative.
  • Though inoperative it remains as a record until the thought is balanced.
  • The record shows how far the aim deviated from what it should have been, according to the thinker's conscience.
  • The record is always in a magnetic relation to the embodied doer, whose act it preserves.

There is another record of the act as an exteriorization of the thought and this record is not made by or in nature-matter.

  • This record is in the thought itself.
  • It is not even in a point and cannot be described in terms of matter;
  • it is not a picture or even a symbolic representation.
  • It causes a doer-memory, which appears as a feeling, as a desire or as a mental attitude.

Triune Selves who see the record in the starry spaces see also the record in the thought itself and thereafter must arrange the exteriorizations of the thought, when it cycles towards the physical plane, so that situations are created which present a duty of action or omission. These situations flow at the appropriate time out of the thought itself; they are created by exteriorizations of the thought. The duty which is thereby presented offers an opportunity to balance the thought.

To balance the thought the duty must be done without fear or hope.

  • It must be done irrespective of results which may follow.
  • If it is so done without attachment, the constituents of the thought, balancing factor, aim, design and the physical part which came in through one of the senses and caused first the desire and then the exteriorizations, are freed.
  • These constituents are freed because there is nothing to hold them together.
  • As long as there is attachment to the object or action they are held together by the attachment.

It is not necessary for one to know which of his thoughts he balances.

  • All one can do is to balance some thought by doing the duty that offers itself.
  • Even if he could choose he could not select a better thought than the one which a present duty allows him to balance.
  • For the events in life are so marshalled that the lives and the duties of all people on the earth fit in together.

There will come to everyone a time in some life when he can be conscious of his outstanding thoughts as they come up before him, and when he can balance them consciously.

  • At present human beings are not conscious of their thoughts as beings, nor of the duties of life as coming from exteriorizations of their past thoughts.
  • All they can do is to do their present duties without attachment to results.
  • Thereby they balance some thought and free Light that was bound up in the thought.
  • So they achieve some knowledge, however little it may be, and receive a feeling of satisfaction, of lightness and of serenity.
  • The present life, as the present day and the present duty, is that into which the past has melted and from which the future spreads out.
  • The thoughts which are not balanced continue to exteriorize and make new existences necessary to the doer.

Life seems to be full of examples of injustice, where the wicked often prosper and the good meet with misfortune.

  • It is the actively wicked who get things, not those who are wicked and passive.
  • If the good were as active in their goodness, they would get practically the same results of prosperity.
  • The mass of the people, who are traders and laborers, think towards knavery, hypocrisy and gain by fraud rather than by honesty.
  • Therefore the thoughts and the efforts of the wicked find ready response, since they go with the tide, whereas the good have to fight against it.
  • The atmosphere, that is, the elements permeated by the thoughts of human beings, is in constant confusion and conflict and is therefore more responsive to the wicked and the dishonest than to the good.
  • The nature forces, the elementals, are more readily attracted to the aims of the crooked than to those of the honest, because they respond more to sensation and excitement.

There is under these conditions nothing unjust in material success of the wicked.

  • They succeed because of greater interest, stronger desire, persistence, a favorable atmosphere and often because of greater ability and of likable personal qualities.
  • Nor is it unjust when the good are far from prosperous for they have feebler impulses, less incentive for gain and scattered interests;
  • they are passive and allow themselves to be preyed upon and often lack likable and sociable traits.
  • Justice in material things is unnoticed, but an apparent injustice is remarked because it is striking.
  • If the good were persistently good no harm could come to them and they could stand up against anything.
  • Nobody is entirely good or entirely bad, entirely active or entirely passive.
  • In different lives different traits find expression.
  • Those in whom wickedness had been suppressed may, obeying their promptings, become actively wicked, and those in whom goodness has not been manifest may become actively good.
  • The goodness and the badness so-called are shown, the other side is not manifest.
  • When the wicked prosper it is partly because they are enjoying benefits they have merited in the past, and often the good suffer because of their past carelessness or iniquities.
  • These aspects of life are ephemeral, they bring to the surface what has been unseen in the past and what may soon disappear.

The outer conditions of riches, possessions, success, upon which some predicate injustice or caprice in human affairs, come to everyone in orderly turns.

  • They are opportunities, opportunities for thinking honestly and for training and controlling feelings and desires.
  • They are opportunities for acting with cheerfulness and goodwill, and yet without attachment.
  • Laziness, selfishness and ill will do not loosen the chains that bind men to the treadmill of life.
  • Vocations, possessions, power, admiration, adventures, failures and successes are not essential.
  • A man must control his appetite whether he be rich or poor, he must think honestly whether he be famous or obscure,
  • he must preserve the Light whatever his vocation.

Usually a cycle of twelve existences takes the human beings of a doer part through a round from affluence through poverty to affluence, from prominence
through obscurity to prominence, from hazards to security and back to hazards and from variety through monotony to variety.

  • These outward changes come about, determined under the law of cycles or succession of events.
  • Thus are made the twelve steps or spokes of the treadwheel which takes one from poverty through wealth again to poverty.
  • Incidental to this may be the course through monotony and change and through other opposites.
  • The zenith and the nadir of some of these cycles may or may not coincide.
  • These cyclic changes in the situations do not interfere with a man's physical, psychic, mental and noetic destiny, but are so arranged that they fit in with
  • the destiny and yet obey the law that the succession of events proceeds in four seasons, each with three aspects.

Nearly everyone who today is swallowed up in the mass, poor in physique, in purse, in intellect and is ruled by his desires, has within twelve lives held possessions, been valiant in adventures and enjoyed pleasures in abundance, though his psychic and mental weakness may not have varied much from
that of the herd of human beings of today.

The twelve aspects of such a cycle present phases of life which are not essential; but the conditions or states of the doer which are the result of thinking, due to the feelings and desires of the human in these positions, are essential.

These conditions of the doer bring about other cycles which are independent of that cycle of twelve.

  • These cycles may be for more or less than twelve lives.
  • Among such cycles are those of sex, of persistence or lethargy in thinking, of intellectual attainments or their loss, and of associations and relations with others.

A change of sex may come through thinking and feeling.

  • If the doer-in-the-body exists as a woman but thinks strongly on the line of desire its next embodiment is likely to be in a male body,
  • or if the desire of the doer thinks positively on the line of feeling, its next body will probably be female, but this is not the order.
  • The change from one sex to the other is the result of several, usually six, lives of thinking;
  • it is not due to the thinking in one life alone.

Feeling-and-desire as the doer, in series of six, re-exist alternately.

  • There are six re-existing portions of feeling and six re-existing portions of desire in the make-up of the doer of the Triune Self.
  • In the proper succession, six desire portions should re-exist in male bodies and the six portions of feeling should re-exist in female bodies.
  • The successive existence of each of the six portions of feeling and of each of the six portions of desire constitutes the cycle of the twelve existences of the doer, and of re-existences.

Another cycle in which the human beings of a doer rise and fall also depends on thinking, with the consequent mental attitudes and character of the mental

  • This cycle may be complete in one life or it may cover several lives.
  • When there is the impulse to go ahead in thinking, man is not strong enough to maintain the effort and the advance.
  • Then there is a reaction of lethargy in thinking, brought about by a pull of desire in other directions.
  • There is a pull-back, a sagging down, a giving way.
  • The tendency of the other desires pulling against the rise, brings about a retrogression in thinking and the consequent drifting, superficial life.

The rise and fall in intellectual attainments in a line of lives is also due to cycles of thinking.

  • Intellectual attainments which are mere sense-knowledge relating to the natural sciences, as well as to material philosophy, law, medicine and theology, are
  • not brought over.
  • Whatever is acquired by the four senses is lost at death, because the physical record made on the breath-form is destroyed.
  • There may be brought over what the thinking extracted and appropriated from these attainments.
  • It does not appropriate anything from slight acquaintance or from superficial dealing.

What the doer has acquired by intimate and thorough occupation with the sciences will be brought over as a tendency to take them up in the new life and as a ready understanding of them.

  • The new form of expression will have to be learned as was the old form.
  • If there should be a doer-memory of what one has gone through in the past, it will come as a flash of understanding, a stroke of genius.

Contact between people comes about by thinking on similar or opposed lines.

  • The relation begins casually, grows closer and then moderates, weakens and at last disappears.
  • If their feelings and desires and the consequent thinking are similar in some respects, people are drawn together and become comrades, friends or lovers and
  • they may be held by marriage and family ties.
  • People may also be held closely by ties of dislike.
  • That former friends or enemies are husband and wife, parent and child, brother and sister and so in situations where they meet continually, gives them an
  • opportunity to work together on friendly and kindly lines or to work out or aggravate old troubles.
  • Persons are so held together for a life or several lives by their feeling and desire and the consequent thinking.
  • While it is not impossible for two or more doers to remain in close contact for the whole period of their doer development, this is most unusual.
  • Generally human beings come together once or many times, contact and separate.

The cycles due to thinking are different from the cycles of an average of twelve re-existences which take the human beings of a doer portion through a round of worldly stations and conditions.

  • A human makes his own cycles of thinking by his choice among his feelings and desires.
  • Desire starts thinking and keeps it up until the desire is worn out or until the human turns to another desire.

The cycle with the twelve spokes of existences is a general cycle;

  • it is provided to put a human into positions in which he may have a variety of experiences from which to learn.

Things appear in time cycles because they are not permanent.

  • Permanence is the background out of which all that is temporary reappears physically.
  • These appearances recur cyclically, because they represent something permanent.
  • Cycles are steps toward a permanent state, and continue until this is attained.

Man is the midground on which the cyclic appearance of the nature units and of the doer occurs in conjunction until permanence is established for the perfect form of the breath-form.

  • The form of the breath-form must be made permanent, immortal, and perfect, so that the physical body will not age and die.
  • Through this permanent physical body forms, bodies, that are permanent must also be developed for the three parts of the Triune Self.
  • Meanwhile, the doer must continue to live in temporary bodies and in each life pass through various cycles;
  • the changes incident to the cycles are accompanied by glamour and illusion.
  • The glamour they discover, but to the illusions they remain subject.
  • Because of their self-seeking human beings are often led by an initial glamour.
  • If they could see things as they are they would see the emptiness of the objects of life.
  • They would not be interested in situations which might demand from them the doing of duties.
  • They would avoid getting into such situations and would so lack experiences from which they could learn and would incapacitate themselves for learning and for meeting their destiny.

A glamour therefore serves to lead humans into situations where duties will be revealed to them or forced upon them, as it is used to lure them into situations where destiny can reach them.

  • Glamour is a state of the doer-in-the-body wrought by illusions which the four senses produce.
  • Glamour is further made by thinking in answer to the pressure of feeling and desire.
  • The senses report the physical world to feeling-and-desire.
  • The doer portion, identifying itself with the four senses, calls upon the body-mind to obtain for it the thing desired.

The difference between things seen as they are and things seen in a glamour is the difference made by expectation, embellishment, exaggeration, astonishment or terror, as distinct from the physical facts as they are.

  • It makes a paradise out of a farm, a heaven out of a marriage, a romance out of soldiering, an abundance out of an employment.
  • They idealize common persons and things.
  • After the humans are entrapped by the initial glamour, it falls away and they are confronted with the naked facts, the drudgery of winning a living from the soil, the trials of marriage, the hardships of a soldier's life, the scantiness and affliction of servitude, and the disappointment in their comrades.

Man himself makes the glamour by his ignorance combined with self-interest and the desire to possess and to have pleasure.

  • But his thinker engineers the situations around which he throws an enchantment, which then lures him into a future in which the realities of the thing will be much less pleasing than the alluring prospects which he fabricated for himself in his ignorance.

So people are induced to enter into engagements, if they have a choice, because they believe that out of them will come something that is more agreeable or something with fewer unpleasant features than the reality will be.

  • Likewise they are sometimes kept out of temptation and trouble by apprehending fearful consequences.
  • The creation of an initial glamour is aided by simple-mindedness and selfishness.
  • A glamour is not necessary as an inducement when a person is willing to assume the duties of a situation and to take things with equanimity as they come.

The things that make life attractive or repellent, that give motives for thinking and aims to ensuing thoughts, that hold the doer to life on earth, are sensations and the objects from which they come.

  • Sensations of hunger and of sex are overmastering.
  • Sensations are illusions from the standpoint of the doer, but not from the standpoint of the earth.
  • While the doer is under them they are not illusions, but are strong realities of life. Sensations are among the causes of the re-existences of a doer.
  • As long as they remain realities to the doer, the doer cannot escape re-existence.
  • When sensations are felt as elementals, and not felt as part of feeling, a beginning is made by which the necessity for re-existence will in time end.

Sensations are elementals, nature units; they are not part of the feeling of the doer, but the feeling of the doer feels them.

  • Every sensation of light, of shade, of color and of form, of sounds, of the tastes of food and drink, of odors and of all touch, is an elemental or a stream of nature units, elementals.
  • These are elementals coming into the body from without.
  • The sensations of hunger for food and for drink, including alcoholic liquors, and for drugs and for sexual contact are elementals within the body itself.
  • When one eats a strawberry, the desire for the strawberry is not an elemental,
  • nor is the act of eating, nor is the strawberry,
  • but that which starts the desire for the sensation of tasting the strawberry and the sensation of taste of the strawberry, are elementals.
  • When one drinks wine, the sensations of taste and of intoxication are elementals as well as are the cravings in the cells of the body that started the desire for drink.
  • At sexual union the sensations of sexual contact are elementals and so are the sights, sounds and odors that aroused sex desire, and so are the cravings in the sexual cells of the body that stimulated the desire.
  • Sensations of craving and sensations of satisfaction, sensations of physical suffering and of physical enjoyment are all elementals.

The sensations are not feeling and not desire, nor are feeling or desire sensations.

  • The doer cannot be hungry; feeling cannot be hungry.
  • Hunger is a stream of elementals, which feeling feels as sensations.
  • The elementals become sensations when they reach feeling or desire.
  • It is as if a match were by a touch turned into a flame.
  • A touch of human feeling transforms and vitalizes elementals, which are mere nature forces.
  • Elementals become sensations only while in contact with feeling-and-desire.
  • These forces are the active side of the units of the four elements and are sensations only as long as they remain in contact with feeling and with desire.
  • The passive side is that in which the force manifests.
  • The two sides are indivisible and inseparable.
  • After the contact has ceased they are again mere elementals, nature forces;
  • but they are impressed by that with which they have been in contact, and they will be attracted to repeat the same sensation.

Some of the elementals which become sensations are bound in the body, some are out of the body.

  • Those that are in the body are cell units and want to be supplied with what they crave.
  • They can reach feeling at any time.
  • Those outside seek feeling because they have no feeling and cannot get into touch with feeling except by contact with the elementals in the body, which they arouse.

The manner in which feeling is affected by the presence of elementals in the nerves is that feeling feels the elementals as sensations after it has made them such itself; and the elementals become sensations as soon as feeling feels them.

  • They are then felt as sensations, which they become by contact with feeling.
  • Feeling thus transforms the elemental into a sensation.
  • While it is a sensation an elemental partakes of the feeling that has enlivened it from a mere nature force into a sensation.
  • By itself the elemental does not feel, even while it remains transformed into a sensation, in the manner in which humans feel or even as an animal feels.
  • It never suffers, it never enjoys, it thrills.
  • It seeks pain equally as pleasure, and it feels neither as such, but only as a thrill, and that only as long as it contacts feeling and as long as feeling feels it as a sensation.

The object seen, heard, tasted, smelled or contacted is not sensed as it is, or as a sensation, or as a feeling: it is an illusion.

  • The illusion is actually an elemental which is temporarily transformed into a sensation.
  • The whole world, and every object and every sensation in it are illusions;

they are not seen as such and cannot be seen as such by an embodied doer until it distinguishes between itself as feeling, the sensation as an elemental, and the object as made up of elementals.

  • When the doer can distinguish between sensations and itself, feeling-and-desire can remain unaffected by elementals;
  • the illusions produced by objects and sensations will become transparent, and the realities producing the illusions can be perceived.
  • All sights, sounds, tastes, smells and contacts, and all hunger and sexual cravings will lose their charm, power and terror for the doer that can distinguish between itself and the elementals.

Nature seeks the doer for several purposes.
It tries to get Light of the Intelligence which the doer has the use of, and to get the doer into nature, so as to have an association with feeling-and-desire, and with thinking from which it gets forms.

  • Nature seeks this association so as to keep its units in circulation.
  • It does this by having the doer transform elementals into sensations and then identifying itself with them while they are sensations.
  • Human beings would not allow themselves to be so used if they were conscious of the true state of facts and of the illusion under which they live.
  • So the illusion is allowed to continue until the doer is sufficiently advanced to perform its duties to nature and raise it, without being under any illusion.

The illusion is produced by letting the doer feel that the four senses are part of itself and that other elementals either entering the body through these or already in the body are also part of itself, when it feels them as sensations.

  • All sights, sounds, tastes, smells and contacts are streams of elementals coming from outside nature to that part of nature that is the body.
  • They come through the seven openings of the sense organs in the head and through the other five openings, and in case of contact, through the skin also. They travel along the nerves of the involuntary system, which like wires connect them, through the breath-form, with any part of the body, where they stimulate cells.
  • Through the breath-form they reach the doer, which is in the kidneys and adrenals and in the voluntary nervous system.
  • When they so reach the doer they, as well as the elementals of the cells in the body which they affect, become sensations.
  • All are transformed from elementals into sensations by the contact they make with feeling through the breath-form.
  • The doer-in-the body, as the human being, then identifies itself with the senses and as the sensations and says: "I see," "I hear," "I taste," "I smell," "I touch," "I am hungry," taking the sensation as part of itself.

When one is hungry and food is taken, the stream of incoming elementals, which is hunger, is not satisfied by food; elementals do not eat.

  • The more intense the hunger, the more intense their thrill.
  • When food is eaten they thrill again.
  • After the stomach is full they find no way to reach the nerves, because the nerves are not open to them and will not receive them.
  • If they can induce overeating they thrill again at the ensuing discomfort.

Whether the human feels more or less intense sensations depends on the capacity of his organs and nerves to entertain the stream of elementals, and upon the volume of the stream.

  • The sensations of pleasure are dulled when the nerves and organs that receive them as elementals are exhausted.
  • Sensations of pain result in becoming unconscious if the volume of the elemental stream coming in is greater than the capacity of the organs and nerves to entertain it.
  • Then the astral-airy-fluid bodies are made inactive and are expelled from the nerves by the overwhelming stream and so are no longer a medium of communication with the breath-form.
  • Thus the doer is switched off from its connection with the involuntary nervous system. In this way elementals can be aided or hindered in becoming sensations. They can also be prevented.

This may be done by a process of unglamouring and disillusioning the doer-inthe-body from the senses.

  • It is possible for the doer to be conscious of itself as distinct from the body in which it lives and from the elementals that make up the body.
  • When the doer has found itself it need not feel hunger or the craving for sex, or the delights of sights and sounds, tastes and smells and contacts.
  • Or it can feel these things, but distinguishes itself from the sensations.
  • The hunger then is different from the hunger that one feels under the illusion that one hungers.
  • It is as when one feels for one's dog which is hungry.
  • When one feels that his dog is hungry he is not under the illusion that he himself is hungry.

The life of human beings is made up of illusions.

  • They often discover in the course of a life the illusions which they have made for themselves, by the disappearance of the glamour under which they entered into a relation.
  • They do not discover the illusions of their sensations, and that they merely satisfy elementals as long as they believe that they are enjoying or suffering.
  • From this illusion human beings do not know how to free themselves.
  • Nor can they rid themselves of the conception that physical objects are as they are sensed, which also is an illusion.
  • The four senses bring in everything of a material nature.
  • But that means only that they bring in impressions of objects as they appear to be to the human.
  • The objects are realities as appearances only.
  • Matter is seen as an appearance, not as the matter is.
  • The appearance is the outermost aspect, the surface aspect, and conceals the other parts and aspects.

**What appears to the smoker to be a cigar made of brown, fragrant, tobacco leaves is such only as reported by the eye, the nose, the tongue and the touch which receive impressions from surfaces, that is, matter massed in the solid state on the physical plane. **

  • This cigar is in the other three states of matter on the physical plane, if they are perceived separately, unlike what is seen, tasted, smelled and touched as the burning cigar.
  • In the solid state of the form plane of the physical world the cigar looks different, though the outline of its form is about the same.
  • It looks finer, more colorful, its fragrance is more pronounced, its taste is more intense, and if it burns the smoker, the burn is more lasting and the mark of it remains.
  • In the other three states of matter on the form plane, there are further differences.
  • On the life and light planes of the physical world, the cigar as such does not exist; only a plan is there.
  • In the form world, on the physical plane, there is the bare form or wraith of the cigar, in the life world even that does not exist, but there is a symbol or a certain value in place of what is the burning cigar in the smoker's hand.

All solid objects on the physical plane are such only as long as they are perceived through the sense organs of the human body.

  • In other states of matter they are no longer what they seem in the solid state.
  • The appearance is lost in the other states.
  • It is no longer the only reality, though it can have a reality as an appearance, the reality of appearing.

Because thinking is more real than the appearances of matter as the objects in life, it can demonstrate their relative unreality.

  • It can deprive pain of its hurt, disease of its devastation and age of its withering.
  • Thinking can call into existence objects, like money and possessions, and it can make circumstances, such as of employment and success.
  • Such is the power of thinking. Many people are using it.
  • They force themselves to think that their pain, disease, age, discomfort and poverty do not exist, are not realities, but are illusions.
  • They are illusions, but people do not want to get rid of them because they are illusions, but because they are unpleasant;
  • and they want to put in their place other illusions, not realities, which are more pleasant.
  • Sometimes they succeed in driving the illusions away and putting others in place of them, because the power of thinking may overcome the power of the illusion, thinking being more real.

The result of such practices is a self-deception and increasing inability to distinguish not only illusions from realities, but generally the true from the false.

  • While such people may intend to be honest, they blind themselves to the facts owing to prejudice and preference.
  • They use the power of thought much as a burglar uses steel.
  • There are such things as pain, disease, age, discomfort and poverty;
  • they are very real to one who feels them.
  • Even when they are known to be illusions they are real as illusions.
  • To see them as they are and see what they are is legitimate.
  • To force oneself to think they are not what and where they are, is untrue and wrong.

A human is beset, surrounded, submerged by illusions.

  • All outside things are illusions.
  • So are his appetites, pains and pleasures, dislikes and hatreds.
  • They are elementals.
  • His own feelings and desires, aside from these illusions, he does not know.
  • He does not see the people he thinks he sees; he sees only the thoughts which he creates of them.
  • Therefore if a thousand see a man, no two would see him alike, because no two out of the thousand thoughts would be alike.

Each one creates a thought of himself, as which he sees himself, yet no one else sees him or thinks of him as the person he sees and thinks himself to be.

  • The thought of himself which he has created is an illusion, because he does not know himself to be that reality which he is.
  • He thinks of himself as an identity, as "I", whereas he is merely that portion of himself which feels the presence of his identity or "I".
  • He is under the illusion that he does the thinking and reasoning, whereas these are done by one of the three minds which he may have the use of, but of which he is not conscious.

Man believes he is conscious of time and of the passage of time.

  • This is an illusion. Time is the passage of events in the field of the Eternal;
  • the passage is noted as the past, the present and that which is to come.
  • But the Eternal is unchanging, as related to time, and in the Eternal the past, the present and the future are a Now, without a past and without a future.
  • Eternity has many varieties of time;
  • among them is the variety ticked off by the celestial clock, with the sun and moon as its hands and the planets in its works.
  • Every act, object and event that exists in physical time exists also in the Eternal, but it does not exist there in the same manner or in sequence.
  • In the Eternal it is not an act, an object or an event, with a beginning, a middle and an end, but it is one, cause and result are one.

Time is ever devouring itself.

  • It consumes itself and arises anew out of itself.
  • Beginning, origin, first cause and end are only markers on the flow of time.
  • In reality, the end is as much the beginning as the beginning is the end, but to humans they are opposites.
  • Human beings cannot know the nature of time as long as their bodies are part of time and are the means by which they measure time, and as long as feelingand-desire alternately dominate each other.
  • For not until then will the doer be freed from the illusion of time.

In this mass of illusions the human exists as a combination that is drawn together for a time.

  • He is conscious as an entity, but that is an illusion.
  • To be conscious as anything is an illusion, though it is a reality relatively.
  • To be conscious is a reality absolutely, but to be conscious as any being is only relatively real.

When a human is conscious as himself it means merely that he is conscious as feeling-and-desire.

  • The grossest illusions are his supreme realities, the objects of his feelings and desires.
  • The visible world in which he lives is the type in which he conceives his world after death.
  • His own body is the type of his God and of his Devil.
  • The things which he abhors and which terrify him, make up his hell, and the things he likes, his heaven.
  • But his own doer appears fanciful, doubtful, unreal, except in so far as it is feelings and desires.

Yet under these unfavorable conditions man is being educated.

  • He is being educated by doer-memories.
  • Notwithstanding that he does not remember his past lives, that only a portion of the doer is in his body and that the highest conception of himself as a being, is an illusion, the false "I", and notwithstanding that the world in which he exists is an illusion and all the objects he sees and the people he meets are illusions, he is being educated.
  • The illusions educate him by doer-memories of them as realities, until he sees them as illusions.

The essential thing in life is to preserve, reclaim and free his Light and to think without creating thoughts, that is, without attachment.

He must find out what he is not. He must find out what and who he is. He must rebuild his body into one that is deathless. He cannot be lost. He is never forgotten, never forsaken, never without the care and protection which he will allow himself to receive. He can feel and think of himself through all discomforts and troubles as being guarded and judged by his administrator, the thinker, known by his knower, guided by the Light of the Intelligence, and loved, cared for and supported by the Supreme Triune Self of the worlds under the Light of Supreme Intelligence.

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