Full Chapter The Great Way

01 The Descent of Man

The descent of Man. There is no evolution without, first, involution. The mystery of germ cell development. The future of the human. The Great Way. Brotherhoods. Ancient Mysteries. Initiations. Alchemists. Rosicrucians.

In every age a few individuals do find The Great Way.

  • They do conquer death by regenerating and restoring their bodies to the Realm of Permanence.
  • But this is an individual and private affair of each such doer.
  • The world does not know; other human beings do not know it.
  • The world does not know because public opinion and the weight of the world would be opposed to it, and would hold back the doers who choose to regenerate their bodies and restore them to the Realm of Permanence.
  • Before a human will even agree to the idea of a "Way" to a "Realm of Permanence", he will have become estranged to the concept of an "ascent of man" or "evolution";
    • that is, that man, with his great gifts, has ascended from a mere speck of matter.
  • On the contrary, he will have become convinced of the "descent" of man, from a higher estate to his present low condition in a perishable human body.

Evolution is preceded by involution.

  • There cannot be an evolution unless there has been an involution of what is to be evolved.
  • It is not merely unreasonable, it is unscientific to suppose that any form of life can evolve from a germ cell that was not involved into that cell.
  • An oak tree cannot evolve from the germ of a cabbage or a fern, even through countless developments from those germs.
  • There must be the involution of an oak into its acorn in order that there can be the evolution from that acorn into an oak tree.

Likewise every man or woman has descended into this human world of change from an ancestral sexless being of the Realm of Permanence.

  • The descent has been made by variation, modification, mutation, and division.
  • The evidence of this procedure is shown by spermatogenesis and by ovulation, of the spermatozoon and the ovum into gametes, marriageable cells.
  • Each cell must be changed from its original state or condition, and be modified and divided, until it is a distinctly male or female sex cell.
  • These changes and divisions re-enact the biological records of the history of the cells, from the time of the ancestral type of sexlessness until they become male or female sex cells.

Heretofore no definite explanation has been given to account for these mysterious facts, but an understanding that the development of the sexes is the degeneration and departure from a former state of deathlessness into the lower human world of birth and death and re-existence, will explain the facts and open the way for understanding that there will be the return from the human to the former higher state.
Here is part of the evidence:

  • Science has furnished evidence that in both spermatogenesis and ovulation the germ cells must divide twice before the spermatozoon can enter into the ovum and begin the generation of a new male or female body.
  • The reason is that the spermatozoon is at first a sexless cell.
  • By its first division it puts off that of itself which is sexless and is transformed into a male-female part; but as such it is not yet fit to marry.
  • By its second division it throws off its female part and is then a gamete, a marriageable cell, and is ready for copulation.
  • Similarly, the ovum is at first sexless; it must be changed into a sex cell before it can marry.
  • By its first division it rids itself of its sexless part and is then a female-male cell, unfit for marriage.
  • By its second division the male part is discarded and it is then the female sex cell ready for marriage.
  • For each life the history of the transition from an ancestral sexless body is reenacted by each of the two germ cells.

The changes which take place are determined by the thinking inscribed on the breath-form or living soul of the body through long series of lives of crucifixions and resurrections, each life being a crucifixion, followed by a return or resurrection.

  • The breath-form has on it the original type of the sexless perfect body, but is changed into male or female according to the thinking of feelingand-desire.
  • The conscious self in the body is feeling-and-desire, which is symbolically nailed through the body of sex to its cross.
  • Its cross is the invisible breath-form of the visible body.
  • The body is the fleshly material of the body-cross.
  • Feeling is bound into the body-cross by nerves; desire is bound into the bodycross by blood.
  • Sight, hearing, taste, and smell, are the four senses which are themselves a cross and which are the symbolical nails with which the conscious self is nailed to its breath-form cross.
  • By breathing, the self of feeling-and-desire is kept on its breath-form cross throughout the life of its body-cross.
  • When the self of feeling-and-desire gives up the breath, the body is dead.
  • Then the self leaves the body-cross.

But, as the conscious self, it continues with its breath-form cross through its afterdeath states, (Fig. V-D).

  • With its breath-form cross, the self will take on another body-cross of flesh and blood:to be prepared for it for its next life on earth.
  • The conscious self of feeling-and-desire will again take on the body-cross of flesh and blood, and will be nailed to the objects of nature by sight and hearing, and by taste and smell.
  • So the conscious feeling-and-desire must continue its crucifixions life after life in this world of birth and death, until it regenerates its body of death into an everlasting body of life.
  • Then, as the Son, it ascends and unites with its thinker and knower as the Father, the Triune Self complete in The Realm of Permanence from which it originally descended.

Teachings about the mysteries and initiations were not about The Great Way.

  • Information about The Great Way could not be made known to the rulers and conquerors, and the people who have made up the civilizations have been too savage and brutal.
  • The civilizations have been based on conquest through murder.

This is the first time in any historic period when, it is said, there is freedom of speech;

  • and that one may choose to be, to think, and to do what he thinks best, especially if it is for the benefit of others.
  • That is why information about The Great Way is now given, for those who choose and will.
  • When The Great Way is made known to the few, they will make it known to the people.
  • When it becomes generally known, those of the people who are weary of the treadmill of human life, who want something more than the glory of possessions and fame and pageantry and power, will rejoice at the good news of The Great Way.
  • Then the few individuals who have made their destiny for The Way will be free to give the information to those who desire and choose to be on The Way.

In the past, growths into the inner worlds were not unusual; in fact, that was the normal course of progress.

  • And unless this civilization is brought to an end by continued rapacity and sexual indulgence out of season, they will in the future become frequent again.
  • Then human beings will not have to go against the whole of nature, because their physical bodies will be developed along the lines here indicated.
  • They will begin to rebuild a vertebrate column in front, (Fig. VI-D), containing a front- or nature-cord.
  • Into this front-cord are blended the right and the left cords of the present involuntary nervous system.
  • The cord branches out laterally and into the pelvis, abdomen, and thorax, replacing the internal organs there at present;
    • its ramifications fill these cavities with nervous structures somewhat as the cephalic brain now fills the cavity of the skull.
    • So there will eventually be four brains,a brain, each, in the pelvis for the perfect body, in the abdomen for the doer, in the thorax for the thinker, and in the head for the knower.

The bodies will have forms in which matter will become conscious in higher degrees more easily than it does at present.

  • The doer-in-the-body is conscious mainly of feeling-and-desire and, to a lesser degree, of thinking, but it is not conscious as feeling-and-desire, nor as thinking; still less is it conscious as its identity.
  • It is conscious of a difference between feeling and desiring, but not conscious of a difference between rightness-and-reason, as two different aspects of the thinker of the Triune Self.
  • Nor is it conscious of its three minds of which human beings use chiefly the body-mind.
  • Of conscience, which comes from selfness speaking through rightness, it is not conscious as coming from the higher source.
  • It is not conscious of the three parts of its Triune Self and is not conscious of the Light of the Intelligence.
  • It is conscious of nature as reported by the four senses, but is not conscious as nature, or even of nature in the flesh in which it dwells.
  • It feels aches or comfort in parts of the body, but then it is conscious of feeling a sensation and not conscious as nature or as feeling.

When there are sensations, that is, elementals playing on the nerves in which the feeling aspect of the doer is, the human is not conscious of or as the elementals, or that they are elementals, or even as feeling apart from these elementals, but he is conscious of the feeling as sensations.

  • One does not know how to distinguish between himself as feeling and the sensations which he feels, and he must therefore become conscious of himself as that which feels, as distinct from the impression of nature that is made on feeling.
  • To overcome these limitations the human must become conscious of his breath-form, of the way in which it operates, and of the actions of the four senses.
  • When these limitations are overcome, the doer portion is conscious as feeling-and-desire, but the feeling-and-desire are heightened and refined.
  • They take in the feeling-and-desire in all humanity, in nature in the body, and through that in nature outside.

In the present age the stages in which human beings are conscious are so low that special training is required.

  • They themselves must prepare themselves; they cannot get anyone to teach them or to do the work for them.
  • They do this by learning from their experiences, through thinking.

But what of the teachers, initiations, brotherhoods and lodges of which so much is heard? What of secret symbols, cryptic language and "The Way"?

  • The answer is that these are not concerned with The Great Way here spoken of, which is found and travelled by the aid of the Light of the Intelligence.
  • They are concerned with the legendary path, which at its best is only a related part of what is The Great Way.
  • They have to do with symbols and language referring to the lunar germs, though not by that name, and to transformations in the physical body which the preservation of these germs brings about.

There are brotherhoods composed of those who have command over many of the forces of nature, and who have knowledge of much that is hidden from the senses of the run of human beings and is equally unknown to the learned men of the world.

  • In these brotherhoods are members who have disciples, taken out of the world from time to time.
  • There is no way in which the public or those not fitted can enter these schools.
  • When the inner development of a human shows him to be fitted to become a disciple of one of these lodges, he is called to it.
  • He has to comply with certain rules in his daily life, follow a course of study, go through trials, temptations, dangers, initiations and ceremonies.
  • These lodges exist for the purpose of developing the human in worship of a deity.

There are other groups of initiates which are not so numerous today as they were in the past when they flourished with the ancient Mysteries.

  • The object of all such Mysteries, Eleusinian, Bacchic, Mithraic, Orphic, Egyptian and Druidic, was nature worship; their gods were nature gods.
  • In the rites of these religious institutions was often something that gave, if one cared to receive it, information about the nature and the powers of the doer-in-the-human.

So the teaching of the Hall of the Two Truths was a fair representation of the Judgment that awaits the human after death, when he stands naked, not clothed with the breath-form, in the Light of his Intelligence.

  • In the Druidic Mysteries the first ray at sunrise entering the stone circle at the vernal equinox, remained from an unknown past as a symbol of the influx of the Light of the Intelligence to meet the solar germ at its entrance into the head, indicated by the stone circles which were symbols of the skull and the brain.
  • The Druids interpreted this symbol, of course, as relating to the awakening of nature or to the procreative act, and accordingly the outer stone circle was the pelvis and the inner the uterus.

Generally, in the Mysteries, sacrificing animals was a degenerate representation of a disciple sacrificing his own passions, which the bull or goat symbolized;

  • human sacrifices were a degenerate misrepresentation of the giving up of one's human sexual life for a regenerate life.
  • But these inner meanings of what became brutal, noisy and sensuous displays, were lost.

The mysteries, that is, those that were secret, were adapted to the seasons of the year. The meaning had to do with the life of the doer in nature.

  • Gods and Goddesses personified nature.
  • The coming of the portion of the doer into physical life, its descent into the body, the dangers and allurements encountered during life, and death and the state of the doer after death, were dramatically presented.
  • There were also initiations which the neophyte had to pass.
  • Privations and sufferings, dangers, encounters and obstacles had to be overcome before he could be initiated and join the purified.
  • After he had gained the highest initiation, he discovered that the years it had taken him to qualify were filled with symbolic teachings of what the after-death states would be, so that when death actually did come and he had to pass through death, he had been so trained in these mysteries that he knew what to do.
  • That was the inner object of the mysteries and of course was not told to the world, nor was it discovered by all who took part in them.
  • None but superior persons could go through them.
  • A true disciple, in any age, could through these forms get an insight into the real path beyond them.
  • The training he received was a preparation to fit him in some life for The Great Way.

Among fraternities of a later date Alchemists and Rosicrucians have acquired notoriety.

  • The disfavour in which they are sometimes held is due to impostors and charlatans who pretended to belong to the true orders.
  • The Alchemists, while they studied or appeared to study laws of external nature, concerned themselves with transmuting and refining the baser metals of the physical body, which was to become a refined astral body and by them called a "spiritual" body.
  • Their fanciful terms can be interpreted as referring to alchemical processes in the flesh body by which the fourfold matter of it was refined and transmuted.
  • The Philosopher's Stone, the Red Lion and the White Eagle, the White Tincture and the Red, the White Powder and the Red Powder, the Sun and the Moon, the Seven Planets, Salt, Sulphur and Mercury, the Elixir and many strange terms placed together in an unintelligible jargon, conceal definite meanings.
  • When they had arrived at a certain stage, where they could through their own bodies command some of the forces of nature, they could transform lead and other base metals into gold.
  • But as they then had no desire or use for possessions, the making of gold was no object.
  • The alchemical steps which lead to the making of gold were processes in their own bodies and built up and vitalized organs so that these would hold the elixir of life.
  • The elixir was the conserved essence of the procreative stream in the generative system.
  • When the organs were able to hold the elixir, the lunar germ could extract Light from the contents of the organs.
  • When enough had been gathered by the lunar germ, the solar germ was discovered to be the Philosopher's Stone.
  • The Rosicrucians were much like the Alchemists.
  • They were a body of men who tried to grow into an inner life while they lived in the mask of their worldly stations.
  • In the Middle Ages they let the existence of their order be known by the name of Brothers of the Rosy Cross or Rosicrucians, for the benefit of any who found themselves not in accord with the Church, and who wanted to lead an inner life.
  • Their publications appeared with symbols and strange language.
  • Those known to the world are not likely to have been real Brothers though some of them may have been disciples.
  • Anyone who, having heard of their teachings, tried to live an inner life, was discovered to them by his earnest effort. He was called, and if he could go through their course, he became a Brother of the Rosy Cross.

The Red Rose is the new heart which is opened by the Light of the Intelligence in thinking, and the Golden Cross is the new astral body which has been developed within the solid physical body.

  • The ordinary heart is like a rose with petals closed. When it opens to the Light and feels the needs of the world, it is symbolized by the rose with petals opened.
  • It was to them a "spiritual" thing and so was the new body, though in reality the opened rose was a stage, namely, a mental stage of the psychic degree, and the new body was the astral body which when developed had a golden lustre.
  • This body of gold was to be transmuted out of the ordinary body, which is like lead. It passed from lead to mercury, to silver and then to gold.
  • The heart was called a living rose on a golden cross. They had to do alchemical work to transmute the body of lead into the body of gold.

The furnaces, crucibles, retorts and alembics were organs in the body.

  • The powders were the ferments in the body, which at critical stages caused, like catalysts, a change from one alchemical element or stage into another.
  • By the stone and the elixir they changed in these organs the metals of the body from lead to gold.

02 The Triune Self Complete

The Triune Self complete. The Threefold Way, and the three paths of each Way. The lunar, solar, and light germs. Divine, "immaculate" conception. The form,life, and light paths of The Way in the body.

When the doer will have reached its ultimate perfection, having lost itself and thereby found itself, it will be united with the thinker, who is in union with the knower.

  • These three parts then have absorbed their atmospheres and are a Triune Self complete, (Fig. V-B,a).
  • This Triune Self complete has, besides the perfected physical body, three other bodies:
    • a body for the doer in the form world, developed out of the fluid-solid body;
    • a body for the thinker in the life world, developed out of the airysolid body;
    • and a body for the knower in the light world, developed out of the radiantsolid body, (Fig. III).

These new bodies act through the perfected physical body and each may act in its own respective world.

  • Thus the Triune Self complete has a perfected physical body, a form body, a life body and a light body, which may act together or separately.
  • The three beings of a Triune Self are called:
    • a being of the form world,
    • a being of the life world
    • and a being of the light world.

The physical body through which this has been done is a perfected, sexless and immortal body, through which the three inner bodies have issued.

  • In such a perfect physical body the three parts of the Triune Self complete can be and are fully embodied, (Fig. VI-D).
  • They live in the spinal cord and in the voluntary nervous system, and there each operates its respective body from the centre or station in which that being is;
    • the form being from its abdominal brain,
    • the life being from its thoracic brain,
    • and the light being from its cephalic brain.

*The brain for the physical body is in the pelvis.

  • From the centres, which have ceased to be common ground for nature and the Triune Self, the beings act through all parts of the body and thence on all planes of the physical world.
  • The Light of the Intelligence is throughout.

Far from such perfection is the state of the doers banished to the outer crust of the earth.

  • They are not even fully in the body;
    • only a small portion of the doer is in the body,and the thinker and the knower merely contact the heart and lungs and the pituitary body, respectively.
  • From the state in which each doer is at present, it must go on until it opens and travels the path which will lead it to the end of its re-existences.
  • To determine to find The Way is simple, but is a most momentous undertaking.
  • Every doer must some day enter upon The Way.

The Great Way is a name here given to a Threefold Way:

  • a certain Way in the physical body;
  • a Way of thinking for the development of the human by thinking;
  • and a Way on which the human travels inside the earth during this development.
  • These three Ways are travelled together and at the same time, not separately and at different times;
    • but they will be treated here as though separate and distinct.

Each of these three Ways has three sections, called the form path, the life path, and the light path.

  • On The Way in the body, the form path reaches from the end of the terminal filament to the beginning of the spinal cord proper;
  • the life path reaches from there to the seventh cervical vertebra;
  • and the light path reaches from there to the first cervical vertebra, (Fig. VI-D).

On The Way of thinking,

  • the form path ends with the ability to use the feeling-mind and the desire-mind;
  • the life path ends with the ability to use the minds of rightness and of reason;
  • and the light path is completed with the ability to use the minds of I-ness and of selfness.

On The Way in the earth,

  • the form path reaches from the entrance into the earth to the end of the first third of half the circumference of the inner crust;
  • the life path ends when the second third has been travelled;
  • the light path is the completion of half of the circumference of the inner earth.

The Way in the body, though it leads to immortal life, is a closed road and must be opened by a lunar germ bearing Light.

  • The form path of The Way in the body is the hollow within the terminal filament, which at present is a tubular thread from the coccyx to the spinal cord proper
  • This tube is now choked and sealed wholly or in part and can be opened only by a light bearer, a lunar germ, (Fig. VI-A,d).
  • When a lunar germ, after descending on the right side, in the involuntary nervous system, generally speaking along the digestive tract, is not lost and has, by way of the coccygeal ganglion, ascended in the left side of the involuntary system to the region of the kidney, and passes upward, it will go to the head and complete its first round.
  • As it descends again it is, if not lost, accompanied by the succeeding lunar germs, and is reinforced by the Light they carry and by Light of the solar germ.
  • When the lunar germ returns to the head at the completion of its thirteenth round, Light issues from the solar into the lunar germ and there is a divine, a true "immaculate" conception.

This is the initial step and factual basis of the development of the three embryonic bodies; it is analogous to the physical process, the lunar germ, in the female as well as the male, representing the ovum and the solar germ the spermatozoon.

  • The lunar germ developing towards an embryonic form body, descends again in the right side of the involuntary nervous system along the digestive tract.
  • After it has reached the lowest point in the pelvis it does not ascend on the left side to the region of the kidneys.
  • It builds a bridge from what is now the coccygeal ganglion at the junction of the two cords of the involuntary nervous system, to the tip of the filament of the spinal cord, by way of nerves belonging to the voluntary system, goes across the bridge, opens the seal of the terminal filament and enters the filament through the opening, (Fig. VI-C).

The lunar germ then is on the form path and travels through the terminal filament.

  • The path leads to the central canal of the spinal cord proper, about the junction of the first lumbar and twelfth dorsal vertebrae.
  • When the lunar germ has reached that point, the solar germ which went down in the right hemisphere of the spinal cord, meets it and both germs blend and go through the central canal of the spinal cord to the head.
  • When the lunar germ has entered the central canal of the spinal cord the human has eternal life, that is, obligatory deaths and rebirths are at an end.

What is here called the lunar germ ceases to be a mere germ after its impregnation in the head.

  • In its descent along the nerves of the digestive system it begins to develop and when it enters through the opened seal into the filament it is ready to become the embryonic form body.
  • So what was called the lunar germ travelling along the path, is a living embryonic form body travelling in the filament towards the central canal of the spinal cord, that is, towards eternal life.

This will become in time the form body, the body of the doer, the psychic part of the Triune Self complete.

  • When this embryonic body has reached the central canal of the spinal cord at about the upper level of the first lumbar vertebra, it has come to the end of the form path of The Way in the body.

It is here that it is met by the solar germ.

  • This is no longer a mere germ but it began to develop during its downward course in the right hemisphere of the spinal cord, and, after it had entered the central canal of the spinal cord and met there the form body, finally grew up into an embryonic life body, the body to be, of the thinker, the mental part of the Triune Self.
  • Both these entities then ascend the central canal together, from the first lumbar to the seventh cervical vertebra.
  • When the embryonic form body and the embryonic life body enter the cervical part of the central canal of the spinal cord, they are met there at the seventh cervical vertebra by a light germ from the pituitary body, which is to the solar germ what the solar germ is to the lunar germ;
    • this is the beginning of the light path in the body and of the embryonic light body.
  • This light germ started from the pituitary body, descended through the third and fourth ventricles to the pons and medulla oblongata, and into the central canal of the spinal cord which runs through the canal of the vertebrae.
  • The light germ is always there, but its descent and consequent development into the light body depend upon the rising and coming of the life and form bodies to meet it in the central canal of the spinal cord at the seventh cervical vertebra.
  • The light germ developing into the embryonic light body, accompanied by the embryonic life and form bodies, advances through the medulla oblongata and pons to the pineal body, (Fig. VI-A,a).

At that time the pituitary sends a stream of Light through the canal of the infundibulum to the pineal body.

  • The Light stream opens the pineal, the embryonic light body enters it and the head is filled with Light.
  • Later, when the embryonic form, life and light bodies reach their full growth, are raised and issue, and the three parts of the Triune Self are in them, the doer has reached perfection, is of the complete Triune Self in a perfected, sexless, immortal, physical body and is at the end of The Great Way.
  • The cause of these processes is the development of the doer, the psychic part of the Triune Self.

03 The Way of Thinking

The Way of thinking. Honesty and truthfulness as the foundation of progress. Physical, psychic, mental requirements. Changes in the body in the process of regeneration.

The second of the three Ways of The Great Way, The Way of thinking, begins when the human has run the gamut and is through with pleasure and pain, when the doer has reached the saturation point of experiences, and when the human inquires into the causes of human action and inaction, into the purpose of living, of health and disease, riches and poverty, virtues and vices, life and death.

  • He then discovers a futility in human effort
  • Though discontent and restlessness are experienced by everyone, and though at times despondency comes and weariness and indifference, these states are not what is meant by that discovery.
  • The discovery of the vanity, the emptiness of life, the discovery that no human possession is worthwhile, is a mental insight and is made when the human has reached the saturation point of human experiences.
  • The desire of the doer can never be satisfied with physical things; but it can be gorged and surfeited with experiences of them, so that feeling cannot get anything more out of experiences.

Still, feelingand-desire are not satisfied and continue to drive the body-mind over the range of things that might satisfy.

  • Then the body-mind, still driven by desire, makes the discovery to the doer of the futility of human effort.
  • By a flash of interior Light the human sees the world as a whirligig. He sees that the objects and the situations which men desire revolve;
    • that they have appeared and disappeared to him many times.
  • He sees that these things are toys which attract people and hold the attention and interests in life.
  • One set of toys gives place to another.
  • The toys, though seemingly innumerable, are of a few types and patterns.
  • They return endlessly and seem new when they come.

The types are sex and its four desire generals: food, possessions, fame, and power.

  • They spring from feeling-and-desire, which are never satisfied.
  • Thereby feeling-and-desire cause the change and keep the whirligig going, make the toys, give them movement and colour and ruin them.
  • This goes on until feeling and desire each seeks the other in itself. The whirligig stops.
  • With the discovery the castles, dungeons, playgrounds and workshops of the world break down and disappear, so far as value, attraction or repulsion goes.
  • The discovery of the futility of all efforts and the state of emptiness that follows, eventually force the human to question who he is and to search into the recesses of his being for a way out of the emptiness.

By hearing or reading or a flash from within, he becomes conscious that there is a way, and he desires to find it.

  • This is a distinct understanding and a choice.
  • He discovers that there are many things to be done and many things that must not be done, before he can find the way.
  • The saturation disappears when there is a desire for the new way, the true way which lies beyond, past human events.
  • Singleness of desire, and purpose to find and walk on the true way, start the feeling-mind and the desire-mind, before little used, and these bring more Light of the Intelligence.

In the ordinary man, feelings, started by nature, influence desires; these compel rightness, which starts reason, and that reacts to feeling. Thus the rounds continue with passive and active thinking. But in the case of one who desires to follow his knower, from whom the Light comes, the round is reversed.

  • The feelings are not started by nature from the outside, but the desires are started by rightness acting on feeling from within.
  • Therefore, the Light which selfness sends to rightness rules the desires which cause the feelings to appeal to reason;
    • so that the desires are more passive and the feelings are more active than in the run of human beings.
  • Then reason goes to I-ness for Light and I-ness causes selfness to send Light to rightness. And so the rounds continue.
  • This is the government from within, instead of the government from without which obtains with the run of human beings,(Fig.IV-B).

The human then lives and works by the Light from within.

  • He does not get that Light, which is a direct Light from his knower, continuously, but only in flashes and in response to his own efforts.
  • After complying with the necessary requirements he has, eventually, an illumination and during that, finds that he is on The Way.
  • The period from the time when a human first discovers the futility of human effort for the things of the world to the time he enters The Way, sees many changes in his environment, in his occupation, in his associations, in his inner life and in his physical body.
  • The period covers the time it takes to save thirteen lunar germs which have become one, and for it to reach the coccygeal ganglion for the building of the bridge.
  • There may have to be many re-existences of the doer after the choice is once made.

A human may be in any environment when he makes the great discovery.

  • He may be in a vast city, a small town, a hamlet or a lonely place;
    • he may be engaged in any occupation, he may be a pork butcher, a jail guard or a party politician;
    • he may have all sorts of acquaintances, associates and friends;
    • his family ties may be close or loose; and his possessions may be great or small.
  • All this will change; but not by a violent effort on his part.
  • That is not to say he should he unconcerned about the duties which these connections impose on him, but means that he must not be attached by liking or disliking.

One's surroundings, his work and his ties will change naturally, as his thinking changes, after he has made the choice.

  • It is not for him to decide for changes and to move by his own efforts out of present conditions.
  • He must wait, wait until opportunities for change present themselves.
  • He should not make opportunities.
  • He lives in a certain environment and is held by the various ties of and duties to locality, nation, race, friendship, family, marriage, position and possessions, because there is a purpose.
  • Ties cannot be broken; they must be worn away or must fall away.
  • Even possessions should not be done away with to be rid of them;
    • one has them for a purpose; they mean responsibilities and trust and one must answer for them and his stewardship.
    • They, too, will disappear naturally if they are in the way of his advance.

There is in these outward conditions no mark, no criterion by which the world can distinguish from the run of human beings one who has made the great discovery and has made his choice for an inward life.

  • As he progresses by thinking and by leading the life, his body will change and he will gradually retire from the world, inconspicuously and without attracting any attention.
  • Though there is no standard in outward things, in the scenery in which he lives, there are standards to which he must have attained in his psychic nature, in his mental set and activities and in his physical make-up before he can enter The Great Way.

The stages through which one passes before he reaches the psychic standard to enter The Way, vary with different persons, but this standard which must be reached by all is substantially the same for all.

  • Honesty and truthfulness must be the foundation of his character.
  • His unequivocal feeling-and-desire must be to see things as they are, else preferences and prejudices will unseat his judgment and lead him astray.
  • The standard for his psychic nature is that feeling-and-desire are in agreement to gain The Great Way, above all things.
  • Ordinarily feeling-and-desire are not in agreement; before they are in agreement he has to go a long way, and many things will happen to him.

When after his great discovery he desires to look for the Light within, the saturation ceases.

  • To be cloyed and to choose to get out of the world is one thing, to be free from it so that it has no claim, is quite another.
  • The saturation is a saturation with the world, with its outward life and gifts and attractions, a world-sickness.
  • It chokes up the cloyed feelings and desires.

When they are turned towards an inward life new realms of experience are opened and new objects are to be attained.

  • The cloyed feelings and desires go into the new realms and as they find objects there the saturation ceases.
  • The feelings and desires had not overcome the old things which cloyed them.* They are still slaves of nature when they go away from it and turn to an inward life; they are slaves, although slaves who demand their freedom.
  • The old things have renewed attractions and new attractions; renewed attractions because the old ones were not overcome, and new ones because things are looked at from a new point of view.
  • Both of these attractions are great, greater than they would be with an ordinary person.

Formerly he went along with them and now he fights them; now the pull of nature behind and through its things is stronger, as nature can now get more Light than from the ordinary person.

  • Therefore as one seeks The Way and accumulates a little Light he is apt to make missteps.
  • However often he fails, if he continues his efforts for an inward life, he will go on.

The psychic standard requires, second, certain moral qualifications.

  • The moral aspect of his psychic nature is of course interlinked with the rightness of the mental part, the thinker.
  • Ingratitude, malice, rancor, hatred, envy, anger, vindictiveness; jealousy, meanness, greed, fretfulness, restlessness, gloom, despondency, discontent, fear, cowardice, voluptuousness and cruelty must be strangers to him.
  • He must have become estranged so that they are not his usual, or occasional or recurring visitors.
  • It means that if they approach they are unwelcome because he has grown to be out of touch with them.
  • They are now not natural to him, there is no room for them because he is surcharged with a power that comes from his new method of living.
  • He is chaste, friendly, kindly, brave, temperate and firm.

The psychic standard requires, third, with all this, a fineness of feeling.

It also requires, fourth, that psychic powers and the finer side of the four senses be not employed and that though one be sensitive to astral impressions he is not influenced by them.

  • The mental standard one must have reached before he can enter The Way relates to mental quality, mental attitude and a mental set, all of which will manifest in a certain kind of thinking which will produce the psychic and the physical standards.
  • His mental quality must be such that dishonesty and untruthfulness are abhorrent to him.
  • Deceit, hypocrisy, pride, vanity and arrogance must be strangers.
  • He must be honest with himself, self-restrained, self-contained, and modest withal. His mental attitude must present friendliness generally, that is, the recognition that he is a related part of the whole;
    • a readiness to perform his duties with joy if they relate to The Way and with willingness if they relate to other things;
    • a determination to respond to rightness; and a reverence for and an eagerness to receive Light of the Intelligence.
  • His mental set must be for one point only and that is, to be on The Way.

The standard for the body is that it has preserved the germs of thirteen lunar months.

  • Ordinary nerve matter cannot hold a lunar germ much more than one month.
  • To preserve thirteen a new, special, finer, fourfold nervous structure has to be grown within the old.
  • At any time while this new structure grows it may be broken down.

Malice and malcontent encrust, rancor tears, hatred withers, envy rots, jealousy, greed and salaciousness eat into, anger consumes, vindictiveness contracts, meanness dries up, fretfulness and restlessness unsteady, sullenness stifles, gloom deadens, despondency wears away, fear paralyses, cowardice shrinks, voluptuousness wastes, licentiousness softens, lust burns, cruelty scars the finer nervous structure, and ingratitude shuts off the Light and leaves one in ignorance of his relation to his Triune Self and to humanity.

The body must be healthy and strong.

  • Any food will do if it supplies what the body needs for health.
  • Food should not be a fad and has little or nothing to do with the goal, that is, the preservation of the thirteen light bearers, except that one should be temperate and should not eat too little or too much.
  • Beverages, whatever they are, must be free from alcohol.
  • The body must not sleep too much, or too little.
  • It must not be abused by fasting, discomforts or other kinds of asceticism.
  • Torturing the flesh will not bring anyone to or near The Great Way.
  • The body must be kept healthy and strong, and all that is necessary for this is the steady living of a simple, temperate and chaste life.
  • The body must not be governed from without by nature, but from within by thinking.
  • During the thinking, the living and the striving, which is the special preparation for entrance upon The Great Way, the body undergoes certain changes.
  • The thymus gland becomes active and works with the thyroid.
  • The gut will be less of a sewer. The stomach, duodenum, jejunum, ileum and colon become shorter and smaller.

During the rounds of the lunar germs in the body the nervous currents are regulated by the lunar germs and gradually strengthened, so that a new and inner nervous structure grows up.

  • The involuntary nerves of the digestive system begin to form a structure which eventually will be similar to that of the voluntary nervous system.

The length of time it takes from the discovery that the world has been a whirligig for countless years and ever disappoints expectation, to the entering upon The Way, varies with human beings.

  • After the discovery and the choice for an inward life there is usually a steady progress, for a time.
  • Then the world, which is nature, exercises its pull effectively, because some of the thoughts which have not been balanced by the human, aid nature when their cycles tend toward exteriorization.
  • The human may get discouraged and may fall back into the world.
  • When he is again sick of the world, he looks again for an inward life.
  • When death has intervened between his flounderings, he is reborn with an inclination to recognize the futility of an outward life.
  • He will at some time in that or in the next life make the discovery again, and it will not strike him as being strange;
  • he will make the choice and seek to attain to The Way and perhaps fail again.
  • In a new life it is natural for him to see that life is empty; when the time comes he will again make the choice for the road that will lead to The Way.
  • Once one has made the discovery and made the choice, he will be led towards The Way, even though he does not again make the discovery.

Failures cannot prevent, they will only delay the finding of The Way. Failures are incidents, and sometimes they are unavoidable because of past thoughts; they are often blessings in disguise and cannot hold back one who is determined to strive for The Way, after he has once made his choice.

Having now in it a light bearer, that is, a lunar germ into which will merge the germs of the next twelve months and which has now begun to grow, the human eventually enters The Way when the light bearer opens the seal and enters the filament, (Fig. VIC,D).

04 Entering the Way

Entering The Way. A new life opens. Advances on the form, life, and light paths. The lunar, solar, and light germs. Bridge between the two nervous systems. Further changes in the body. The perfect, immortal, physical body. The three inner bodies for the doer, the thinker, the knower of the Triune Self, within the perfect physical body.

When one enters The Way he is away from all his connections and associations.

  • The world in which he has lived is left behind.
  • The human, by the opening of the seal and entrance on The Way, feels a great joy, such as he has never before felt.
  • The joy is not thrilling, spasmodic or ecstatic; it is steady and from a source within.
  • All things seem to reflect that joy.
  • The joy is feeling progressively safety, permanence and assurance that he will come into his own.
  • The joy can last for months.

Gradually a new life opens.

  • It extends from within and reaches the outer world.
  • Everything is different from what it seemed before.
  • The world has not changed, but it looks different because he and his body are different, he knows himself to be a being distinct from nature and from his body.
  • He identifies feeling, if he has not done so before.

He seems to be in the heart of the world. Before, he felt its pull, now he feels its pulse.

  • Before, only the outer world could act on him, now an inner world, the form world, begins from within to open to him.
  • There is a direct interplay between the doer-in-the-body and the non-embodied portions of the doer.
  • The psychic atmosphere is felt; and through the physical atmosphere is felt the form world.

By feeling this new world he is able to feel nature in the physical world and how things act and move as they do.

  • He feels the crystallization of minerals, the seeding, feeding, growing and dying of plants, the impulses and instincts of animals, the movements of the earth, of the water and of the air, the influences coming from and going to the sun and the moon, the interaction of the planets and the beings on the earth, and the relation of the stars to mankind and the universe.
  • He feels all these in their four zones working within the four systems of his fourfold body and he feels the organs of his systems working in the universe.

There comes a tendency to be clairvoyant and clairaudient.

  • Scenes and persons flash across the view. If he thinks of anyone, that one is seen and his voice is heard, without intention or effort to see or hear.
  • The tasting or smelling of objects comes without seeking, when they are thought of.
  • The inner side of the four senses seeks to manifest.

The senses begin to act in the fluid, airy and radiant states as they did in the subdivisions of the solid state.

  • These phenomena must be disregarded; this inner side of the senses must not be allowed to develop, else the inner life will flow outward.

At this period the wish for possessions or the wish to see or communicate with elementals will be fulfilled at once, because elemental beings which obey the powers working within him carry out his wishes.

  • These elementals are hidden from him unless he wants to see them and command them.
  • He has not yet transformed malice, anger, hatred, lust and the other vices into higher powers though he has control of their physical expression;
  • if he should allow an old dislike to make him wish harm to anyone, or allow a liking to cause him to wish a gift to someone, he would unleash nature forces which he had controlled and they would throw him off The Way.

Longing for or attachment to anything he has left behind will pull him back and away from The Way.

  • The feeling-mind and the desire-mind gradually control the body-mind, as these develop.
  • New mental activities develop.
  • The man on The Way now deals with the constituents, combinations and solvents of the matter of the different planes of the physical world and of the planes up to the life plane of the form world.

He can deal with this matter as it is, as a fact, and not in a theoretical manner.

  • He need use no instruments other than the organs of his fourfold body and the three minds.
  • By this mental working he changes the matter of his body and aids the growing form body.

During this advance there are periods of exaltation, depression and illumination.

  • They are caused by the exclusion of the surrounding chaos and the infusion of life into the growing form body.
  • He no longer feels himself out into the world, but feels the outer world within his fourfold body.
  • The beings, colours and sounds of thousandfold nature are within this body.
  • The elemental matter of the earth, the water, the air and the starlight, flows through his body and he is conscious of it.
  • He becomes accustomed to and intimate with nature.

If he allows himself to be tempted to wield the forces which move through his body or to command nature outside of him by the power within him, he is off The Way

  • He must not feel temptation. It must be a stranger to him.
  • When the fullness of nature is within him and there is no inducement for him to interfere with it and to exercise his power over it, except to exclude influences adverse to the development of the form body, nature falls away.
  • Then he is alone and in darkness.
  • All forms and colours are gone. There is no sound.
  • There are no means to operate the four senses, because there is nothing to see, nothing to hear, nothing to taste, nothing to smell, nothing to contact, and feeling is stilled.
  • He stays in darkness, but he is conscious.
  • There is nothing by which to measure time.
  • If the darkness overwhelms him, it remains. If he fears, if he longs for it to go, it remains.

When it cannot influence him or evoke any reaction he becomes conscious that there are things in the darkness. Gradually they stand out.

  • He can see some, he can hear some.
  • They seem strange and yet as intimate as if they were parts of himself.
  • All the emotions and passions, all the evils which he believed he had overcome, bear in on him.
  • They would enter him. If he has not changed them sufficiently before, they can now gain entrance. He does not let them.
  • They want to make him fear them, run away from them or shut off the sensing of them.
  • He will do none of these things. They do not leave him.
  • He searches into them and finds they are a part of him.
  • He becomes conscious that they are his unbalanced thoughts.
  • This is a shock to him.
  • As he stands the shock he begins to balance them.
  • When he has balanced them, others come.
  • This continues until his thoughts are balanced.

The darkness vanishes as light comes.

  • A calm and peace come with the light. The earth loses its power over him.
  • The ties which his thoughts had forged about him are worn away and he is free from them and the attractions of the world.
  • He has distinguished and identified feeling and desire.

Before and after this advance is made, various changes take place in the body.

  • On the form path of The Way in the body, an impregnated lunar germ has opened the seal and has entered the filament of the spinal cord; a bridge has been built between the front-cord and the filament, whereby the involuntary nervous system is directly connected at the coccyx with the voluntary nervous system, (Fig. VI-C,D).
  • At this time a new epoch begins for the human. He enters the form path;
    • he feels the nervous currents that are turned on when the connection is made between the front- or naturecord and the spinal cord, the cord for the Triune Self.
  • Prior to the opening of the seal at the terminal filament, every sensation, impulse and communication in that region had to go by way of the pairs of voluntary nerves which pass through the openings of the sacral and lumbar vertebrae.
  • While these old connections still exist, the new connection changes and rearranges the involuntary and voluntary systems at once.
  • Formerly, he felt himself to be the body, and nature impressions coming into it by way of the involuntary system passed into its tissues and organs;
  • now, he distinguishes and identifies himself as being the doer;
  • humanity communicates with him; he feels its hopes and fears, its loves and hates, its longings, emotions and aspirations, and the thoughts of others;
  • they enter through the sense organs, and by way of the continuous canal that now runs through the two nervous systems, they pass into the nerve structures that replace what formerly were organs in the cavities of the body, and connect with the stations and centres that are being opened to the three beings now in process of development.

Various other changes in the organs of the body and their functioning accompany progress on The Way.

  • The kidneys become less active in the work hitherto done, and the testicles or ovaries are drawn towards them.
  • The bloodstream gradually ceases to build and maintain the body; it acts more as a conveyer of nervous force than as a carrier of nutrition.
  • Nutriment is taken in by the breath directly from the four states of matter.
  • The brain takes and sends impressions more easily than was possible before.
  • The spinal cord takes on more and more the appearance of brain structure;
    • its central canal becomes larger, and the terminal filament, which is now atrophied from disuse, is greatly enlarged;
    • its central canal, which at present is threadlike and is lost on its way to the end of the filament, is widened and reaches to the very tip of the filament, (Fig. VI-A,d).
  • The intestinal tract ceases to be a feeding tube and a sewer, and the anus disappears.
  • The stomach and the small intestine are then superfluous and disappear.
  • The large bowel or colon, then serving a new purpose, becomes part of a nerve structure, similar to the spinal cord, termed the front- or nature-cord.
  • This cord with its lateral branches is made up of the former esophageus, of the two cords and the plexuses and the widespread ramifications of the involuntary nervous system, and of the colon.
  • The middle of the three bands that run along the outer wall of the colon, becomes hollowed out, and around this slender canal is arranged the colon, greatly reduced in length and width, so that only a short, narrow tubular cord remains, as part of the front-cord.
  • Included in the front-cord are the right and the left vagus nerves, with their ramifications.
  • It is situated in front of the abdominal cavity and is slightly curved from before backward, pointing towards the tip of the terminal filament of the voluntary nervous system.
  • This front-cord becomes enclosed in a resilient structure, here spoken of as the front- or nature-column.
  • This takes the place of the sternum and is extended to and is continuous with the greatly changed pelvic bowl.
  • The body is thus a two-columned body.
  • The front-column and the front-cord correspond to the spinal column and the spinal cord behind.
  • The lumbar, dorsal and cervical sections of the spinal cord will be the form path, the life path, and the light path, along which the lunar and the solar germs are to travel when the bridge between the two nervous systems will have been built.
  • Then there is a continuous central canal running down within the front-cord, across the bridge, and upward within the spinal cord, (Fig. VI-D).
  • From the front-cord pairs of nerves begin to grow outward, towards the corresponding pairs of nerves coming from the spinal cord.
  • The coiled serpent of mythology becomes a tree.
  • The bridge that is built for the passage of the lunar germ from the involuntary nervous system to the voluntary, extends from the coccygeal ganglion to the terminal filament of the spinal cord by way of communicating branches of nerves which even now connect the two nervous systems.

When the lunar germ had returned to the head for the thirteenth time, it was infused with light from the solar germ.

  • The next time it descends, it passes downward to reach the tip of the filament, by way of the bridge, which by then has been built.
  • When the lunar germ has entered the filament, it travels along the form path, is thereby in touch with the non-embodied portions of the doer, and develops into an embryonic form body for the doer.
  • By the time the embryonic form body has reached the place where the filament leads into the spinal cord, at about the first lumbar vertebra, it fills the filament.
  • The physical body is on its way to become a perfect, immortal, sexless physical body.

The embryonic form body which is of matter of the form world, goes through many phases, just as a physical embryo does.

  • These phases put it in touch with the planes of the physical world and with those of the form world.
  • The phases are not summaries of the past, but are promises of the future, and resemble a globe, an egg, a column and a human-like form.
  • The psychic atmosphere and the doer are the sources from which the development of the form body is urged along.
  • When the embryonic form body is fully developed it has reached the end of the form path.
  • Feeling-and-desire are now in agreement, and the feeling-mind and the desire-mind are under control, self-control.

At this time the aspirant must make a choice.

  • If he chooses to continue his advance, the form body does not issue; he ascends from the filament into the central canal of the spinal cord, and thereby enters the life path, the second section of The Great Way;
  • if he were to forego further progress**, the embryonic form body would emerge from the filament, pass by way of the present solar plexus and issue from the place where now the navel is. But he goes on.
  • The proper choice for the human is The Threefold Way, The Great Way, and not to issue into the form world.
  • This choice, and the only one here dealt with at length, is the choice to continue until the light body issues and the Triune Self is a Triune Self complete and is a being of the form, the life, and the light worlds.
  • Issuing of the form body into the form world would inhibit the development of a life body for the thinker and of a light body for the knower of the Triune Self.
  • To go on, the human must develop a life body and a light body, in addition to a form body, out of the physical body.
  • The choice is an actual decision. It has been prepared by previous desiring, thinking and living for this event.
  • By such desiring and thinking the foundation is laid for entering on the life path and, later, for entering on the light path of The Great Way.
  • The choice for entering on the life path is made by the thinker at the request of the doer, because the doer desires it ardently.

A life body can be developed only if the human. long before he enters on the form path, desires to know who he is and what in him is the permanent and
continuously conscious One, identity-and-knowledge.

  • With this desiring will come thinking, as that follows desire.
  • The thinking will be adjusted to that at which desire aims, and this will give Light concerning what is to be thought and what is to be done.
  • The thinking will turn around how to be conscious as the permanent and continuously conscious One.

There are some changes in the physical body in addition to those given, which will obtain when the human enters the life path.

  • Nerves not now visible, potential nerves, will become active and will affect chiefly the lungs and the heart.
  • The lungs will then be more like the cerebrum, and the heart with the aorta, the thymus and other glands, like the cerebellum and pons.

When one has made the choice an illumination takes place.

  • The desire-mind, after the thoughts for psychic matters were balanced, began to act quickly and with certainty, instead of slowly, inaccurately and with confusion, as it does with humans.
  • After the illumination has come, the mental atmosphere in which the Light has been a diffused Light, becomes clearer.
  • Subjects the doer thinks about or into which he thinks are shown by the Light he turns towards them.
  • Darkness and ignorance flee before that Light. He understands the inner workings of things.
  • Because of the Light he has, his comprehension takes the place of apprehension through the four senses.

The feeling-mind and desire-mind take the place and answer all purposes of seeing and hearing.

  • They work over problems connected with the physical world, which he now understands.
  • Following the choice, a connection is made with the non-contacting portion of the thinker, and a communication between that and its contacting portion follows.
  • More of the thinker is in contact as the body becomes fitted for contact.
  • It is as though the body lived in a new world. He senses his mental atmosphere and through the physical atmosphere the life world.
  • He senses by means of nerves, old nerves which have been remodelled and new nerves which have been developed.

In consequence of the illumination and the more intimate and fuller connection, he gets powers.

  • These are mental, not psychic.
  • Among them are the powers to deal with units on any plane of the life world, to separate, merge, amalgamate and combine them, to speak them into being in the life world and so create new types and laws dealing with them, which will later appear in the form and physical worlds.
  • He knows of his powers, but he also knows that he should not use them.
  • These powers come from thinking in connection with rightness-and-reason.

All thoughts have been balanced.

  • Before they were balanced they interfered and made impossible the thinking he is able to engage in now.
  • Before the desire in them was released, it took away from the power to think on the life path; now it is ready to aid.
  • There is a brighter Light stream because of the Light which was reclaimed at the balancing. Now there is nothing to prevent real thinking, nothing to interfere with thinking that does not create thoughts.
  • Thinking with rightness and reason holds the Light steadily towards a subject.
  • That to whom thinking is directed is the knower.
  • Rightness receives Light not only from its mental atmosphere but also from selfness, and reason works with it as the Light shows what work should be done.
  • Such thinking turns the mental power on the embryonic life and light bodies going up the spinal cord, and, as they progress, more of the thinker contacts and operates through the embryonic life body.

The solar germ which was being prepared, by thinking, for a future development into a life body, descends in the right hemisphere of the spinal cord and is ready to enter the central canal, and to begin its development into an embryonic life body.

When the embryonic form body has attained its full growth and fills the terminal filament, and when the choice is made for the life path, the solar germ meets the embryonic form body at the upper end of the filament, the end of the form path, and, instead of ascending in the left hemisphere of the cord as it had previously done, it unites with the embryonic form body, and together they pass into the central canal of the spinal cord.

This is the time of the choice, of the illumination and of the connection with the now embodying thinker.

  • The doer on The Way now thinks with the minds for feeling-and-desire and for rightness-and-reason.
  • All four minds work harmoniously. They are in union.
  • As the doer develops in union with ightness-andreason, the embryonic life body is also developed. It grows up within the embryonic form body, which is its vehicle.
  • More of the thinker is embodied. When these two bodies travelling up the spinal cord have come to the seventh cervical vertebra, the embryonic life body has reached its full development within the embryonic form body. The minds of rightness and of reason are under control, and the end of the life path has been reached.

The perfect physical body is at this stage largely a body of nerves.

  • The pairs of nerves coming from the spinal cord and the corresponding pairs issuing from the nature-cord in front ramify and embrace each other.
  • The tissues of the circulatory and respiratory systems have become nerves.
  • The organs in the body have become centres of nerves.
  • These nerves are not of the coarse structure found in a human body, but are radiant, luminous lines. Instead of being half paralysed or deadened, as are the bodies of the run of humans, such a body is alive.
  • The sternum, now part of the front-column, is flexible and extends to and blends with the pelvis.
  • Half-arches extend laterally from both sides of the lower vertebrae, somewhat as the upper ribs do now, connecting the dorsal and lumbar vertebrae with the front-column.
  • The bones have become resilient, and the marrow in them has turned into luminous matter.
  • The shape of the body is still human, with a head, trunk and limbs; but there is no gross matter in such a body.
  • Its grossest matter consists of cells in parts of the organs and in the skin, which cells are sexless or bi-sexed.

Another choice must be made when the embryonic life body has reached its growth.

  • It is then ready either to issue with the breath from the spinal cord through the throat out of the mouth into the life world, or to take the light path.
  • If the determination is to be a being of the life world, the embryonic life body will issue. But as the choice will be to take the light path, the life body does not issue.
  • Though previous desiring and thinking will have predisposed, the choice has to be made.

When the choice is made and the light path is taken, the human, still called here by that name though he became more than a human before he came to the end of the form path, no longer thinks. He knows.

  • The knowing takes in the previous desiring and thinking.
  • It is an instantaneous process of desiring to know, thinking, and knowing a thing.
  • The knowing takes in at the same time the idea in the light world, the subject in the life world, the object in the form world and the reflected shadow and appearance of the object in the physical world.
  • The human then knows the history, the continuous system, of the four worlds of the earth sphere.
  • He knows the manifested side of the light world, and the manifested and the unmanifested sides of the life, form, and physical worlds.
  • He knows about the beings and events on the first, second and third earths and about the Civilizations and changes on this fourth earth.
  • He knows the history of the doers on the earth crust and the history of some of the beings and races of the layers within the earth crust.
  • He knows the earth forces and how to direct and control them; but he does not use them.
  • He knows the immortal Government in The Realm of Permanence where he will be one of the governors of this man and woman world of change.

The human has feelings and desires as much finer and more potent than he had before he discovered the emptiness of the world and the futility of human efforts, as the power of the sun is greater than that of a candle.

  • He controls his feelings and desires, by thinking.
  • Feeling, desiring and thinking are as one in and with knowledge.

When the embryonic life body has attained its full development and has risen in the central canal of the spinal cord to the seventh cervical vertebra, it is met by a light germ from the pituitary body.

  • The light germ comes from that part of the knower which contacts or is in the pituitary body.
  • It descends through the canal of the spinal cord within the cervical vertebrae, meets and enters into the ascending embryonic life body at the seventh cervical vertebra and opens the way for the life body to ascend the light path, and the light germ itself is developed into an embryonic body of light.
  • That light is greater than sunlight, yet eyes cannot see it.
  • So the three, the embryonic form body, the embryonic life body and the embryonic light body, rise together on the light path.
  • The human during this time comes into his knowledge about the things mentioned.
  • When the three embryonic bodies have passed the first cervical vertebra

the human has come to the end of the light path.

By the time The Way in the body has been completed with the development of the light body, the end of The Way of thinking has been attained by the control of the minds of I-ness-and-selfness, and the end of The Way in the interior of the earth has been reached by the physical body, which is now a perfected, regenerated, immortal, sexless physical body.

When the three embryonic bodies have passed into the third ventricle of the brain, (Fig. VI-A,a), and as they approach the pineal body, the pituitary body sends a light stream to the pineal which opens to let the three ascending bodies enter and to receive another light stream which then, through the top of the head, comes from the knower into the pineal body.

  • The light streams enter into and are united in the embryonic light body.
  • At this time the portions of the thinker and the doer not in or in contact with the body, descend into their respective parts of the spinal cord and enter their embryonic life and form bodies.
  • So the knower, thinker, and doer inhabit the immortal fourfold physical body, and all twelve portions of the doer which formerly re-existed successively, now are embodied together and are in union.
  • The knower, thinker, and doer of the Triune Self, in their light, life, and form bodies, ascend through the roof of the head, are in the light world, and in the presence of the Great Triune Self of the worlds.

The light body ascends into the world; but the life and form bodies do not come forth; they cannot take being in the light world.

  • The light body has no form, but from the human standpoint it would be conceived of as a globe of light, and light is invisible.
  • As the light body ascends, the knower enters into and functions through the light body apart from the physical body; and the thinker and doer are still.
  • The doer knows that it has ever been there.
  • Never was there such a thing as its not being there.
  • It does not consider this, because there is no question about it. The knower never left the light world.

In all re-existences after its first existence, only portions of the doer were successively embodied, and these portions were as though shut off from the light world.

  • This is why the portion in and as the human did not know about the nonembodied portions.
  • Now that there is unity in its portions, the doer is conscious that it never really left the light world.
  • The doer now knows that its human life has been the dreaming of itself through nature, and that the dream began when it hypnotized itself and put itself to sleep, under the spell of the sexes and the senses.
  • Through its knower, the doer of the Triune Self knows all lives are a dream, made up of many dreams, and each so strong, so fast, so real, as to shut out knowledge of the thinking of the desire that made the dream.
  • Now it establishes the things about which it knew before the unity of its portions was attained.
  • It knows its relation to all other doers.

Through its knower it knows its relation to the Great Triune Self of the worlds, to the Intelligence that raised it, and through that it knows about other
Intelligences and about the Supreme Intelligence.

  • It knows that that Intelligence is not what human beings project, build up out of themselves and then believe to be the Supreme Intelligence.
  • It links itself up with other doers that are not dreaming, and it is known by them.

The thinker takes being in the life world and is a being of the life world.

  • The thinker and its life body are as one, though human beings would think of them as different.
  • The difference is the difference between the matter of the Triune Self and nature-matter.

Matter of the Triune Self cannot be seen by physical sight or by clairvoyance.

  • If it is conceived of from the physical world, it is as a luminous body like an ovoid column, having no limbs or features.
  • The thinker and his thinking breathe the embryonic form body into being into the form world, and the doer inhabits this body as a being of the form world.
  • In this case the difference between the body and the dweller in it, is more apparent than it is with the being of the life world and the being of the light world. * The form of the body of the doer is an ideal human form, and the matter is matter of the physical plane of the form world. It has colour;
  • the other two bodies have no colour.
  • The colour of it is different from any physical colour; it might be imagined as the white of a rose, the red of a flame and the light yellow of lightning as one colour.
  • If one could see this colour mentally, he would recognize a being of the form world by that colour, provided thebeing permitted himself to be seen.
  • No psychic can penetrate into the privacy of these beings.
  • A being of the form world is feeling-and-desire refined and potent to the highest degree.

The perfect body, at the time when the three inner bodies issue, is still physical, but it is so different from the body of the human that that is, without exaggeration, like a deformed and walking corpse by comparison.

  • Though still human in general form, its lines are more perfect than is a conception of divinity.
  • The four brains are made up of currents and coils of light in which are centres for receiving impressions coming from the four worlds and for operating the forces in those worlds.
  • The pituitary and pineal bodies are no longer pudgy or flabby, pea-sized things, but are as large as eyes;
  • the pituitary is highly organized and vital and the pineal is a globe of Light.
  • What was the sternum has become part of the front-column composed of vertebrae similarly articulated as is the spinal column at present; it extends to the pelvis and encloses the front-cord, which reaches from its origin in the brain, by way of what was the esophageus and the bowels, to the coccyx.
  • What were sex organs are entirely within the pelvis;
  • what were the ovaries or the testicles are more like the inner brain and are centres of nerves.
  • The spinal cord, very much larger than with man, extends to the coccyx, and is not nervous matter but currents and coils of Light.
  • The lateral distances between the spinal column and the front-column are spanned by bands or half-arches from either side.
  • The sacrum and coccyx are articulated and flexible and are completed by a similar structure which has been built out from the front-column and the pelvis.
  • The front-cord is united with the spinal cord, through the bridge that was built, so that one central canal runs down in the front-cord and up in the spinal cord.
  • Intervertebral nerves emerge from the spinal cord and corresponding nerves issue from the front-cord; these nerves divide and subdivide and their ramifications mingle with each other.
  • All bones are stronger than steel and unbreakable, but are as flexible as the tongue.
  • There is no alimentary canal; that has become part of the front-cord.
  • There is no blood; that has changed into life currents of a higher power.
  • Respiration does not come through lungs.
  • Air and drink and food come through the cells of the skin, acceptance being regulated by the sense of taste and absorption by the sense of smell;
  • there is no waste. All is done by the coming and the going of the four breaths.

The matter of the body is cellular; few of the cells are bisexual, and the others are sexless.

  • In kind the matter is the same as that in human bodies, but it is superlative in degree.
  • In the human the cells are out of touch with the four states of matter on the physical plane, with the matter of the other three planes of the physical world and with the matter of each of the planes of the form, life and light worlds.
  • But in a physical body from which has issued a body for a being of the light world, the matter is in direct relation with the matter of all these worlds and their planes.
  • Therefore, to give one illustration relating to food, the cells in an ordinary human body have to be fed with gross physical food from which to get the finer matter of the physical world needed for the maintenance of their structure, but when the cells are of a higher power and in direct touch with that finer matter, they take it as they need it directly from the sources. Gross food would be an interference and an encumbrance.
  • The breath units of the cells get their support directly from the fire units of the physical world, the life units from the air units, the form units from the water units, and the cell units from the earth units, all by osmotic processes.

The four senses, of course, belong to nature;

  • they are still its ministers and ambassadors; sight, hearing, taste and smell function;
  • and the breath-form coordinates the senses with the functions of the physical body.
  • They are all carried to the highest degree of development.
  • They are the instruments through which the Triune Self works with nature.
  • The sense of sight can receive impressions from and can be brought to bear upon anything anywhere in nature that has to do with fire and colour.
  • So it is with the sense of hearing as to air and sound, with the sense of taste as to water and form, and with the sense of smell as to earth and structure.
  • The senses can work separately or together.
  • The brain that rules them is the brain in the pelvic bowl, though the cephalic, thoracic and abdominal brains cooperate.
  • The senses are ruled from within and not from without.

The aia is then in the body.

  • The breath-form is the medium by which the senses and their systems are operated through the front-cord by the doer.

Nature cannot come in as formerly, but only when summoned.

  • The breath-form adapts itself to and is the likeness of the form body; and the physical body is the exteriorized image of the breath-form.
  • The breath-form is directly in touch with matter of the four worlds and so enables its physical body to draw its life and structure directly from them.
  • The body is a part of the four worlds and lives in them and with them. They move through it. Therefore it has everlasting life.
  • Through the breath-form the perfect body becomes related to the form, the life, and the light bodies.

The aia of that perfect body will be translated into a Triune Self, after the Triune Self of that body has become an Intelligence and has determined to raise the aia to be the Triune Self of that body.

05 The Way in the Earth

The Way in the earth. The ongoer leaves the world. The form path; what he sees there. Shades of the dead. "Lost" portions of doers. The choice.

Having described The Way in the body and The Way of thinking, there remains to be treated the third of The Threefold Way, The Way in the earth, on which the progress described in the foregoing sections is enacted.

  • When the ties have fallen away, when there are no obligations to family, community and country, and when he feels no attachment, the human leaves and is lost sight of by his associates in the world.
  • At that time he feels a desire to go away and has the means for so doing.
  • He becomes an ongoer and prepares for the form path.
  • The manner of his going is inconspicuous and natural.
  • He goes to live among simple people, not to be a hermit or ascetic, but to lead a simple, orderly, unnoticed life.
  • There he is in an atmosphere of simplicity and adjusts his body to the gradual changes which his thinking and feeling bring about.
  • His work, his business, his study is thinking, only thinking, to obtain the use and control of his body-mind, feelingmind, and desire-mind.
  • He will encounter dangers, not as spectacular trials, but in the ordinary course of his life, to establish confidence and equanimity.
  • Though he moves among the people of a tribe or village, he has little commerce with them.
  • He has only one associate and that is a companion.
  • It may be that the companion meets the ongoer before the ties have fallen away or after the travels have begun or while the stay among the simple people lasts.

From the time the companion meets the ongoer, he is with him and travels with him.

  • The companion is a human being but one acquainted with the forces of the four planes of the earth and with human nature.
  • He usually belongs to a fraternity whose purpose is to study and use forces of nature and that has an understanding of the history of the doer.
  • It is made up of men who live in the world, but in secluded places.
  • They are outposts in different parts of the globe; some of them lived in America before the Spaniards came.
  • Many of them can command some elemental beings and have rare psychic and mental powers.
  • They know and can make use of certain laws of nature of which science, comparatively speaking, knows little or nothing.
  • While they are secluded they may, when necessary, move among throngs; they have played a part in all crises in history;
  • if mentioned they are usually called names meaning skill in control of forces or objects of nature.
  • This fraternity, with different orders, is a way station and outpost where on goers towards The Great Way, who cannot go on, remain and learn.
  • Among the duties of a member of this fraternity is that of being a companion to an ongoer when necessary.
  • The companion, though he may live hundreds of years, will die sometime, but the ongoer will conquer death.

When the companion meets the ongoer and makes himself known, he may ask what his destination is and on being told, he may say: "I am here to help you on a part of the journey. Are you ready to go on and to have me as your guide? If you take me you must trust me and go where I shall lead you. If you do not, you will not find the way alone and you will fall back into the world." The ongoer accepts the companion, understanding that he is sent by those who know, and with the approval of his own knower.

The companion informs him about the form and structure of the outer earth crust, about states of matter, how they interpenetrate, about racial developments and external nature, about the cycles of religions and about the fraternity to which the companion belongs. Together the companion and the ongoer go from place to place.

Their journeys may be less than a hundred miles or they may take in a large part of the surface of the earth and consume weeks or years, until the ongoer is familiar with the earth, and his nerves are so tested and under control that he can continue his journey.

When the time comes the companion leads the ongoer to an opening into the earth.

  • It may be in a forest, in a mountain or under a building where no opening is seen.
  • It may be under water or where gases issue or in a volcano.
  • The companion bids his friend, who knows he may never see him again, farewell, and a new guide appears.

The ongoer and his guide leave the surface and enter the earth. That is, for the ongoer, the beginning of the form path.

  • Shortly before this time or soon after, the lunar germ enters the filament.
  • The guide has the human form, has usually a moon colored body, is neither man or woman.
  • He belongs to another race of beings, speaks the language of the ongoer and has an understanding far beyond that of a human being.
  • The ongoer feels strange and the guide knows it. There is no announcement. They go on together from daylight into darkness.
  • Gradually the ongoer becomes accustomed to the darkness and sees by a new kind of light.
  • The guide points out, here and there, sections through which they are passing, and the ongoer develops the ability to see outlines and then distinct forms and colours, in the dark.
  • This requires the training of the eye as an instrument, of the nervous systems as a whole, and of the breath-form.

They come to a new world, inside the earth crust, a world existing on many levels.

  • At first the ongoer is limited by the one dimension, on-ness, which is a barrier to perception as on the outer crust, where one cannot see within surfaces.
  • Slowly he develops the power to perceive a second dimension, in-ness, to see within and between surfaces.
  • The new world is like spaces in a sponge;
  • but some of the chambers, passages and labyrinths are vast in size, hundreds of miles long and high, and some only small pockets.
  • The structure of the floors and walls ranges in density from that of metal to porosity and the lightness of foam.
  • Some of them are drab, others are colored similarly to but often more delicately or brilliantly than landscapes on the outer surface.
  • The ongoer sees great mountains, vast plains, cauldrons of fluids churning and lashing where earth currents coming in meet the outgoing earth forces.
  • He sees where currents of air strike fluid substances and burst into flame, forming rivers of fire.
  • He sees strange things in many colours, among them an immense desert of what looks like a white powder, amidst which cliffs, some of crystal, rise.
  • He sees quiet surfaces of water and of other fluids, in lakes hundreds of miles in length.
  • No sun, no moon and no stars are seen.
  • There is no visible central source of light, but he sees either the distant roofs of the chambers or limitless air lit by an inner earth light, which is made by a mingling of transient units.
  • There is no night and no day.
  • There are no shadows, except at the outer limits of the inner earth light, and even they have no distinct outline.
  • In some chambers are fierce winds, in others a calm.
  • The air is colder in some districts than anything known on the crust.
  • In some places the heat is so severe that human flesh could not endure it, but ordinarily the temperature is agreeable to the body.
  • He travels on foot or at times in vehicles made of metal or compositions drawn from the air, and gliding with speed over the ground.

Two regions he cannot cross, one because the ground holds him, as a magnet holds a needle, the other because the ground repels his body.

  • The vehicle glides like a sled over the magnetic ground, but the repellent ground cannot be travelled by him.
  • He has to cross and recross the magnetic ground in his sled until it loses its attraction for him.
  • Then he approaches the repellent ground and attempts to cross it, returning after each failure to the magnetic ground to get strength, until the matter has no longer power to attract or repel him.
  • The overcoming of these forces regulates the structure of the cells in his body so that they are neither male nor female.
  • He travels on water in a boat propelled by a water force; he crosses oceans, one below the other, greater than the Atlantic and much deeper.
  • The ongoer sees forests, single trees and plants, arranged as they grow on the earth, but there is much that would seem strange to human beings.
  • Green is not the prevailing colour. In some sections it is absent.
  • In different districts and on different levels different colours predominate.
  • The foliage is red, blue, green, pink, black or shining white, and some of it is many colored.
  • Some leaves are geometrical in form, some are globular, some twenty feet long.
  • There are edible flowers, fruits, grains; some are cultivated, some grow wild.

He sees animals, some of them like those on the outer crust and many of strange types.

  • On the levels nearest to the outer crust are some ferocious beasts.
  • They live where there are degenerate tribes and fierce races.
  • In the regions farther inside the animals are strange, but docile and friendly. Few of them have tails. Many have no teeth.
  • In shape some of them are graceful.
  • The types of the animal forms are furnished by thoughts of the human races inside;
  • what animates these creatures are parts of the cast-off feelings and desires of those human races.

As the eyes of the ongoer are being trained to focus, he sees that there are no sharp lines separating objects, but that all are connected by an interplay of the matter that composes them.

  • So he sees the water element in the chambers and that it is flowing matter, and that some of it is passing through solid walls which retain particles of it and let go some of their own matter to be carried on in the flow.
  • He thus becomes familiar with in-ness and his sight reaches into and he sees inside and between the surfaces of objects.
  • In some places he sees the shades of persons whose life on the earth crust death has ended.
  • The shades are such as are no longer attracted to their earthly haunts or decaying bodies.

The shades are the breath-form, the four senses and the embodied portion of the doer, without the Light of the Intelligence.

  • They are dreaming over scenes of the life that has passed.
  • Their thoughts are the matrices into which the flowing matter passes and to which it gives body and so makes the scenery and the persons of their dreams.
  • The shades move, drone, ponder and wander in their chambers.
  • Sometimes they float through each other, but each is unconscious of the others and of everything except its dream.
  • Now and then a shade disappears, when it is wakened by a strong desire evoked through necromancy.
  • The shades called to mediumistic séances may remain a while in the atmospheres of the living, before they are drawn back to go on with their after-death states.
  • The shades disturbed by necromancy cannot return to their dream; they may wait in a dazed condition or go on with the after-death states.

In other places he sees the portions of doers working out the decrees which were pronounced in their Halls of Judgment.

  • He sees the doers enacting the scenes of the past life according to the thoughts they had had.
  • He could not see this if he were not on The Way and had not left the world.
  • The thoughts of these doers are the molds into which the flow of matter is shaped, over and over again.
  • The doers have their breathforms, which are like the former personalities, and see, hear, taste, smell and feel somewhat as they did on the outer crust.
  • The doers themselves cannot be seen, any more than they can be seen in life.

In a special place he sees "lost" portions of doers, some lost untold years ago, and some who failed even within his own time.

  • Some of them are ape-like forms without hair, their skin grey, clay-colored, their eyes bleary, their mouths big and slimy; others are large, whitish worms with little hands and feet;
  • others are like leeches with little human heads and long arms and legs with which they cling; and others appear in various forms, but all exhibiting most disgusting features.
  • These things are male and female and have periods of orgies and of deathly silence.
  • Sometimes they disappear, blending into the landscape, and leave an atmosphere of death behind.
  • Then they reappear with hollow roaring, with echoing wails and shrieks, and begin their orgies. But these are empty; there is no sensation.

Among the "lost" doers he sees are those lost because of their selfishness and enmity to the human race.

  • They are separated from the lustful.
  • Some are like great spiders with wicked eyes, some like vampires or crabs with human faces and devilish eyes, some like snakes with legs and wings.
  • Each of them lives separately among the brush or hanging from the rocky roofs or hiding among the stones on the ground.
  • The spiders can leap fifty feet, the bats sail noiselessly, wolf-like forms with horns and bristly heads prowl about, cruel cat-like things with long snaky bodies spring, all to kill.
  • But for some the killing is not the sole object; they want blood or the pleasure of torturing.
  • Many attack each other. But none of them get any satisfaction.
  • There is an aching, an emptiness in them at all times, which causes them to search for something, and that they cannot find.

He sees other things which have come from the outer crust; doers lost through an unwise religious devotion, who are called the "ancient dead."

  • They have devoted themselves to a personal God or Gods or to nature and have wished to be absorbed in or to identify themselves with their deities or with nature.

Most of these doers belong to former ages, but some belong to more recent times.

  • They have worshipped their Gods devotedly, irrespective of a reasonable, universal moral code to which they had access in their religious system, and often against what reason showed and conscience forbade.
  • They sought the favour of their deities from selfish motives.
  • They performed nature rites and ceremonies and offered their thoughts in praise and flattery and in prayer for material gifts and for absorption in the almighty deities.
  • They prayed for favours and did not conquer themselves. I**n their thinking and their thoughts went out the Light of the Intelligences.
  • The deities were insatiable.

When all the Light available in their mental atmospheres had been sent out, the human beings thereby cut themselves off from the Light of their Intelligences.

  • After death they did not return to the non-embodied portions of their doers, but went into their nature gods.
  • They lost their identity temporarily, because nature gods have no identity except such as they get from the thoughts of the doer portions in human bodies;
  • and they were not absorbed because doer portions can never again become part of nature.
  • So after death they went into a form in one of the four elements or they passed from form to form.
  • The ongoer sees them in stones, in water, in winds and in fire.
  • They are conscious and dissatisfied, like maniacs trying to find out who they are.
  • Sometimes he hears cries coming from a rock or tree or water: "Who?", or "Where?" or "Lost, Lost."

The guide takes him through many countries, in which are varieties of human beings.

  • They travel along different layers and from one layer to others.
  • Different conditions exist on the different layers.
  • Thus the force of gravitation is strongest near the outer crust and after that point is passed, decreases gradually as they advance into the crust, and finally ceases.
  • The ongoer sees many peoples.
  • Nearest to the crust the races are wild and degenerate; they eat raw flesh and drink strong intoxicants.
  • But farther in the people are peaceable and cultured. Nearly all the races are white.
  • Some of them are acquainted with the earth and have power over its forces.
  • In an instant they can melt, split and make or dissipate rocks.
  • They can remove weight from an object or give it weight.
  • They can develop new kinds of plants and fruits. In many of the layers some can fly as easily as they can move on a surface.
  • Sometimes many join and rise into the air, where their thinking, because of the adaptability of the matter, tints the air in shining waves of colour.
  • Some of the people in some races can see into and through objects in the layer in which they are, but usually they cannot see into the layer on either side.
  • Some can see through the earth crust and see the matter on either side of the crust.
  • Others can hear in the same way, and still others can both see and hear.

The people in the earth crust are human beings, but who are not akin to any human races now on the crust.

  • Some have never left the interior. The ongoer meets people of the race to which his guide belongs.
  • Some of the people he meets from time to time warn him against his guide;
  • some invite him to leave his guide and to stay with them, offering him the peace, plenty and power they enjoy, or promising to show him wonders and reveal mysteries greater than any his guide will or can show him; some threaten him.
  • The guide often absents himself, but if present offers no objection or inducement.
  • Should any ongoer yield to the allurements he will not see the guide again, and he fails to reach the end of The Way.

During these wanderings the guide explains the structure of the inner earth, its forces and history, the phenomena and their causes and reactions, and the changes as history and the nature of the entities encountered. He explains the illusions of time and of the dimensions of matter and the relative reality of all these things, which are seen as illusions.

  • He explains the powers and behaviour of feeling-and-desire, what it means to travel the form path and issue into the form world as a being of that world.
  • He explains that the ongoer must balance his thoughts, and that the end of The Way is in the balancing.

At length the ongoer is left alone.

  • Darkness settles upon him, reaches into him and fills him.
  • He would like to escape, but he does not. He seems to be dead, but he is conscious.
  • His senses are not active. Gradually beings appear, human and non-human.
  • He denounces them, but cannot drive them away.
  • They look into him and reach into him and he knows they are a part of him. He sees their purpose.
  • They want to continue to live by getting their life from him.
  • Then he knows they are his thoughts.
  • He balances them one by one as they come.
  • More of them come.

He can see that they are equal to physical events.

  • He withdraws from them the power to become physical.
  • He pronounces judgment upon them in relation to himself.
  • This judgment dissipates them. A calm comes to him. His guide reappears and greets him.

The guide says that he will help him if he wishes to enter the form world in the new body he has within; but that if he decides to take the life path, he will lead him to another guide.

  • The ongoer, though sorry to part with his guide, declares he will go on.
  • The path was hitherto within the earth crust and stretched for a distance which is about a third of half of the circumference of the earth.
  • While the ongoer went along the form path his body changed in structure and in nature.
  • It now has little or no weight and does not require solid food.
  • It has lines so perfect and proportionate that in nobility and grace it excels any body on the crust.

The intestinal canal has become a short columnar passage and the bridge has been built connecting the involuntary nervous structure within that columnar passage directly with the voluntary system at the coccyx. Within the filament has been developed an embryonic form body.

06 The Ongoing on the Life Path

The ongoer on the life path; on the light path, in the earth. He knows who he is. Another choice.

When the ongoer has announced his choice for the life path, the guide and he pass through a hall.

  • The guide leads him to a crystal rock from which a fountain of clearest water falls in sparkling sheets and spray into a basin in the rock.
  • The guide tells him that these are cleansing waters; that they will fit him to draw from the fountain of life or will dissolve his body and wash it away;
  • that one who is prepared will have no fear. "Enter the water if you will and it will enter you."
  • The ongoer walks into the pool under the fountain. His whole body drinks in the welcome draught.
  • He feels himself gliding into the pool.
  • The rock, the guide, the chamber disappear as he feels himself going out with the water into the great ocean where all the waters meet.
  • He expands into the ocean, yet feels the current that carries him.
  • The ocean is through the rocks, the water, the plants, the animal life and the bodies of all human beings.

It is feeling, desiring and emotional humanity.

  • He feels himself through it and as it, in the present and the past.
  • He is conscious of mankind extending as the ocean to the stars.
  • These are the crossings of the nerves of human beings. He is extended to the farthest stars.
  • Mankind goes out to the stars and they come into mankind.
  • They are like the crossings in a spider's web. He sees the crossings but he does not see the lines, yet is conscious where they are.
  • He draws himself together, after having been so spread out.

He now feels the humanity which is in bodies on earth and that which is without bodies; these are the re-existing doers of Triune Selves.

  • He went out to mankind, now mankind comes into him. He is conscious that he will continue on The Way.
  • The feelings of human beings reaching into the form world rush into him and urge him to come to them, to help them and lead them out of their troubles.
  • They show him that if he leaves them to themselves they will not find their way.
  • The "ancient dead" in their nature prisons appeal to him to liberate them.
  • "Lost" portions of doers are reminded by his presence in them that they are lost and that they want to get back.
  • Their appeal is so strong and his desire to help so great that he would give himself to them.
  • But the Light shows his duty to go on.
  • He looks into the Light and affirms his choice for the life path.
  • He is in the pool under the fountain, and steps out, cleansed.
  • The guide is where he left him, and it is as if he had just stepped in and come out.
  • There is no effort in moving through the hall as the body has no weight and will go in the direction of the desire.
  • Desire is its direct motive power, as it was the indirect motive power while he was on the earth.

When the guide has taken him as far as he can he departs at the end of the form path and a teacher is there to meet the ongoer at the beginning of the life path.

  • The teacher is quite human in appearance, simple and unassuming, but there is the sublime in his presence.
  • The colour of his physical body is somewhat like that of a being of the form world, but he is a being of the form, life, and light worlds.
  • Yet the teacher, notwithstanding his greatness, does not seem strange to the ongoer.

The life path, along which the ongoer now passes, continues within the earth crust and extends over the second third of half of the inner circumference of the crust.

  • On the life path he so increases his power to think with his feeling-mind and desiremind that he can use the speech of thinking to speak with the thinker of the Triune Self through the mind of rightness and the mind of reason.
  • He achieves the powers to examine, penetrate, dissect, compare, construct, create and dissipate by speech with his body-mind.
  • He learns how to use these powers, but he does not use them.

Merely thinking of a subject now solves the problems which were only perceived before.

  • He understands the causes of forms and of types, as prepared from age to age.
  • He learns the law of thought, as destiny; he comprehends the cycling of thoughts and the causes and methods of their exteriorizations.

During all this growth the teacher has not actually instructed him.

  • By bringing up problems he has merely given him the opportunity to solve them himself;
  • thus the ongoer learns how to find the solution of his own problems.
  • In this way the ongoer has put himself into communication with riightness-and-reason.
  • So he comes to the end of the life path.

As they are walking through a hall, the teacher sings: O-E-A-O-E-HA.

  • Rushing wind descends, enfolds the ongoer and breathes into him.
  • That air of life goes through his nerves, pervades him, and each unit of his body sings.
  • It sings his own story from the beginning to the coming of the living air.
  • It sings the songs of life.
  • All nature units outside join in the songs.
  • The doers in mortal bodies sing each its song of sorrow, bitterness and pain.
  • He understands each sound and song.
  • The air within him puts him in tune with all that lives, and he has understanding of that. He is conscious that the teacher knows that he can now hear and answer any call.

The teacher tells him that this is as far as he goes and asks if he will issue into the life world, a being of that world, or if he will go on to the light path, for if so he must go on alone. The ongoer says: "I will go on alone."

  • What he has heretofore considered and solved has developed for him the mental power to know without the process of thinking, which is the connection to the knower of the Triune Self.
  • When the ongoer said "I will go on alone," he thereby found in himself a Light.
  • That is the Light by which he knows The Way.
  • He finds the light path because he knows it when he comes to it.
  • The path continues still within the earth crust for the remainder of the half of the circumference.
  • To reach the end he goes through a white fire. When he enters it the remaining fabrics of illusion he has made by thinking are burnt away.
  • The partitions separating him from age to age, from life to life, from place to place, from state to state, are dissipated.
  • The fire that burns down the veils within is the essential fire of the four elements in the earth sphere.
  • He sees everywhere and is present in all parts of physical nature.

He knows himself as being that Triune Self which is identity-and-knowledge in the Eternal in the presence and in the Light of his Intelligence.

  • He knows himself, by that Light, to be the knower of a Triune Self in his noetic atmosphere within that Light.
  • He knows himself to be the thinker, his mental part, within his mental atmosphere, and of the forming of the mental atmosphere by the thinking of his thinker.
  • He knows of the processes of contemplation by his thinker concerning the things of the light world and of the life world.
  • He knows of the feeling-and-desire of the psychic part, his doer, and of the forming of the psychic atmosphere, by the thinking of his thinker.
  • He knows the twelve portions of his doer, that re-existed successively and yet were one.
  • He knows of the first existence of the doer in the body, of existence in it in a happy state within the earth, and of the apparent separation of feeling from desire at the putting forth of the twin body.
  • He knows that that should have been the beginning of The Way and that he wandered off The Way with the twin.
  • He knows of the flight to the outer crust, of the death of his body and of the twin, and of all his re-existences and their incidents.
  • He knows of his present embodiment and the incidents attending his taking The Way, the same old Way that he once failed to take and which has led him through the three worlds to the end of his re-existences.
  • He knows of the illusion of the separateness of the three parts of the Triune Self.
  • He knows that the Triune Self is One.
  • He knows that he has never left the Eternal, and that his re-embodiments were illusions in time thrown up by the thinking of his feeling-and-desire.
  • When the fire has burnt out all that can be consumed, it has no further effect.
  • The knowledge he has gives him being into the Light.

Now in his perfected physical body, he is at once in the form, the life, and the light worlds, and he is and knows himself to be a Triune Self complete; a being of the three worlds in the Light and the presence of his Intelligence, and in the presence of the Great Triune Self of the worlds.

  • Through the Great Triune Self of the worlds acts the Supreme Intelligence.
  • The Supreme Intelligence needs such a Great Triune Self through which to act, a Triune Self which is all-feeling, all-thinking and all-knowing;
  • a Triune Self that is omnipresent, omnipotent and omniscient.
  • The Great Triune Self feels through all grades of Triune Selves, from the beings of the light world down to the portions of doers in human bodies and even down to the portions of doers that are in the state that is called lost.

The Great Triune Self of the worlds thinks through all these, from the high to the low; and it knows all that they know.

  • Its feeling, its thinking and its knowledge are one.
  • It knows the state of each human being and the collective state of all human beings at any time, that is, the state of humanity.
  • It knows also the states of the superhuman doers, singly and together.

Human beings are not conscious that the Great Triune Self feels and thinks with them and knows what they know.

  • The beings of the form world can feel it, the beings of the life world can think it, but only a being of the light world, one who has stood in the presence of it and has been attuned to it, can know it.
  • A being of the light world is always in communication with it and is a high officer, a conscious agent of the law of thought, as destiny.
  • The Great Triune Self is the coordinator for the Intelligences and of the interactions of their doers on the physical plane.
  • The ongoer who has arrived before the Great Triune Self of the worlds knows that that was at one time a doer of its Triune Self, and knows that that has not given up its relation to humanity in order to pass on and become an Intelligence;
  • and knows, further, that it has retained this relation so that it may be a link between all mankind.

The ongoer knows that the Great Triune Self is the exemplification of relationship.

  • He knows that there is this relation, the sameness in kind of all doers.
  • They are actually related and connected by this sameness, on the unmanifested side of their knowers, though they appear as different when portions of them are in fleshly bodies.
  • The difference is built up by thinking and feeling.
  • During embodiments the differences are seen and thought about, but the sameness is unknown.
  • Yet even there is found a semblance of sameness, because all have like feelings and desires and like thoughts, which make the general types in nature and fashion the world in which they live together.
  • The ongoer sees into the Light of his Intelligence, which is an Intelligence of the highest order, a Knower, an Intelligence of the sphere of fire, and through that Light sees into the Light of Supreme Intelligence, whose Light is Truth.
  • Thus he stands in the presence of Truth.
  • The Intelligences partake of that Light, and the Light of the Intelligence which is loaned to the Triune Self is Truth, though it is obscured and beclouded when it is in the mental atmosphere of the human.
  • This is the Light used by the human being, and is all that he can stand of Truth.
  • He sees that nothing that has anything to conceal can stand in the undimmed Light which is Truth, and which dissipates deceit and darkness and illusion.
  • The ongoer who has arrived before the Great Triune Self of the worlds knows the beauty in the law that works throughout the earth sphere adjusting the thoughts of each doer, its relations with other doers and the operation of all thoughts of all doers in nature.

He comprehends the details of that law, and he feels it working through all doers.

  • He knows, comprehends and feels the world as made by all doers and as kept in adjustment by the Great Triune Self of the worlds and its agents of the law.
  • He knows he is free to do what he pleases, but comprehending the broad sweep of the action of the law, he chooses and desires to take part in the administration of affairs for the benefit of the doers who keep themselves in darkness.
  • He leaves the presence of the Great Triune Self of the worlds and returns to his perfected physical body through the light, the life, the form and the physical worlds, yet he is in them all, for he is conscious in them, being himself in the Light.
  • It is during this return that the life body and the form body cease to be embryonic, and issue.

The thinker and the doer enter in these inner bodies as a being of the life world and as a being of the form world.

  • The knower is in the light body.
  • During these events, the perfect physical body had been left at the end of the path in the inner earth crust.
  • The Triune Self enters through the top of the skull. It is a threefold being though One, in a perfected and immortal physical body.
  • As a being of the form world he inhabits the abdominal region where there is now a brain in place of the suprarenals, the kidneys and the solar plexus.
  • Below that, in the pelvis, is another brain for the perfect body and the physical world.
  • As a being of the life world he lives in the thoracic region, where the heart and lungs have become a brain.
  • As a being of the light world he is within the cervical vertebrae and the cephalic brain in the head. This is his embodiment.

When he has entered the body he finds the teacher whom he had left at the end of the life path, and who had, though unseen, accompanied him to the place where the ongoer had left his body. He recognizes the teacher as being a being of the three worlds who had before done what the ongoer has just accomplished.

The perfected physical body is brought to its high state so that it may be an instrument for the operation of the elemental forces in the four worlds of nature.

  • All parts of nature can be reached through the nerves of such a body.
  • Through the eye the doer that lives in such a body could set fire to a leaf or to a city.
  • Anything that can be done by nature forces can be done by directing the forces through the nerves of such a body.
  • The thoughts and the emotions of humans can also be reached through such a body, and so a riot, a war, a religious enthusiasm and a mental trend or attitude can be generated and sustained or abated.
  • The four brains are the centres from which the nerves are operated.

A perfect body, always in the Realm of Permanence, affords to the units passing through it, a straight road of progress, according to the Eternal Order of Progression, (Fig. II G,H).

  • Each such unit eventually becomes an aia, then a Triune Self, and then an Intelligence.
  • The doer part of every Triune Self must undergo the trial and test to bring its feeling-and-desire into balanced union, as heretofore mentioned.
  • If it passes that test, as the majority of units do, the Triune Self is complete.
  • If the doer fails in that test, it passes temporarily out of the straight road and takes a circuitous route by way of re-existences in human bodies in this world of change.
  • When a Triune Self complete in a perfect body acts in the physical world it acts through the pelvic brain.
  • When the doer acts in the form world it acts through the brain in the abdominal region.
  • In a similar way the thinker in such a body, when acting in the life world, uses the brain in the thorax.
  • When acting in the light world the knower in such a body uses the brain in the upper spine and the head.
  • Such a Triune Self can act in each of these worlds, independently of the body, but it uses the body when it wants to relate any one of these worlds to the physical world or to affect doers in human bodies, because its physical body is common ground for all the worlds and is perfectly aligned with them.

Such Triune Selves complete are high officers of the law of thought, as destiny.

  • They have complied with its requirements concerning themselves, and are free from it.
  • They have no motives similar to those of human beings.
  • They feel the mass of human suffering; they desire only to act according to the law.
  • They comprehend the thoughts, ideals and aspirations of human beings and carry out the law of thought in relation thereto.
  • But they do not interfere with the choice or the responsibility of any human.

Having entered its perfect body the complete Triune Self is among other Triune Selves who are beings of the light, life and form worlds.

  • They are in the noetic world, which is a term to designate the knowledge which is in the noetic atmospheres of all knowers and is common and available to each.
  • They are beyond time and the changes which are time;
  • they are in the state of permanence which persists through the changes of time.

Again a choice is open to and must now be made by the Triune Self.

  • Its doer having balanced its thoughts and, therefore, being free from the necessity to re-exist; having reclaimed, freed and restored to its Intelligence the Light which had been loaned to it; having no claim upon or attachment to the Light of its Intelligence: the relation between it, as a Triune Self, and its Intelligence, is outgrown and ceases.

The Triune Self may choose one of three courses.

  • But the proper course, which it will choose, is: it becomes an Intelligence, evokes its own potential Light, raises its aia to be a Triune Self, and remains with that Triune Self in the earth sphere.

07 Preparing to enter the Way

Preparing oneself to enter upon The Way. Honesty and truthfulness. The regenerative breath. The four stages in thinking.

This section is written for those who feel that they would like to find and be on The Way. Here first principles only are considered.

The system of thinking at the end of the book is more extensive; it leads from the beginning to the end of The Way.

The Way which leads the human to Self-conscious immortality cannot be travelled by everyone.

  • It is the destiny for everyone, ultimately, but not immediately.
  • Comparatively few will consider it before it is recognized as a public topic.
  • It is not for the disbeliever.
  • One who does not feel reasonably sure:
  • that there is The Way, that there is the Triune Self, and that he is the doer part of such a Triune Self, ought not to undertake the quest.
  • The quest is to find oneself in the body, and one's greater Self when on The Way.

To prepare oneself for The Way involves a definite decision to do so, and is a far reaching step.

  • The sooner one begins the work, the fewer lives are needed.
  • Once the choice is made, it acts for the eleven doer portions not in the body.
  • The decision is one's own private affair and should be considered as such. No one should advise him.
  • One should not decide for The Way until he has given due consideration to the marriage relation; to its duties and its consequences.
  • One who is married may decide to be on The Way.
  • In which case the relation will be mutually and naturally adjusted in due time.
  • But one who is unmarried must understand that he cannot go on The Way unless there is cessation of the sexual desire and act.

The desire must be for permanent union of feeling-and-desire, not for spasmodic union of physical bodies.

  • Sex indulgence is the continuation of births and deaths.
  • Whereas, The Way leads to Self-knowledge in a perfect and everlasting physical body.
  • You, the conscious doer-in-the-body, who have decided to find and be on The Way, may appeal to your thinker part to guide you.
  • You will have the Conscious Light within to show you The Way, to the degree that you trust it and use it.
  • The Conscious Light within is Truth, it is your degree of Truth.
  • The Light will show you things truly as they are.
  • That is what Truth does.
  • You must learn to distinguish that from all other lights.
  • The difference is that the lights of the senses are lights of nature.
  • They make you aware of the objects of nature from the outside, but they are not conscious of the objects which they make visible outwardly.
  • Nor are they conscious inwardly; lights of nature do not know anything; they are conscious as their functions only, nothing more.
  • Whereas the Conscious Light is Self-knowing; it is conscious that it is the Light that knows that it knows.
  • The Light leads and shows the way to the knowledge of all things of nature, and to the knowledge of one's greater Self.
  • Without the Conscious light one could not be conscious of or as oneself.
  • Without the Conscious Light you cannot find The Way.
  • In right thinking you use the Light; and when you seek The Way, the Light will show you and keep you on The Way.

But you must qualify yourself in two arts in order to find and to travel The Way.

  • The first is the art of seeing things as they are.
  • You may ask: What do I see, if I do not see things as they are?
  • You see things as appearances, as they appear to be, but not as they really are.
  • In acquiring the art, preference and prejudice, two treasured heirlooms of the human, must be done away with in order that you may find and travel The Way.
  • Preference and prejudice grow on the mind's eye like as cataracts do on the physical eye.
  • Thus the Conscious Light is dimmed and finally obscured.
  • Therefore they must be removed and forgotten.
  • They can be removed by virtue.

Virtue is one's power of will in the practice of honesty and truthfulness.

  • Honesty begins with right thought and motive in oneself, and is expressed by one's actions in dealing with others.
  • Honesty is not merely a passive not-taking what belongs to others; it is also an active refusal to consider being devious or crooked.
  • Truthfulness is the purpose and practice of stating facts as the facts are, without intent to deceive.
  • Truthfulness is not the mere negative assent to, or statement of what is so, fearful of misstatement or of being mistaken.
  • It is the strict intent to not deceive oneself, and then be direct in statement of facts, in the simple words that allow no opposition.
  • One may have a strong will and a general acquaintance with honesty and truthfulness, and yet not have virtue.
  • Virtue does not happen at once.
  • Virtue is developed, but only by the practice of honesty and truthfulness.
  • Virtue, as the power of will in the practice of honesty and truthfulness, develops a strong and fearless character.
  • Dishonesty and falsehood are then strangers, and are foreign, undesirable to virtue.
  • By virtue the scales of preference and prejudice are dissipated and removed, and one sees things as they are.
  • When the scales of preference and prejudice are removed from the mind's eye, the unobscured Conscious Light shows and makes one conscious of things as they are. One is then truly qualified to learn what not to do, and what to do.

The second art is the art of knowing what to do, and doing that; and knowing what not to do, and not doing that.

  • Now you can speak to your thinker and ask to be guided.
  • You can mentally say: My Judge and Knower! guide me in all I think and do!
  • Rightness of your thinker will speak to you through conscience in your heart, and tell you what not to do;
  • and reason of your thinker will tell you what to do.

Practice in the art of seeing things as they are, and in the art of knowing what to do and what not to do, will be your preparation to travel the three sections of The Way.

  • For practicing the two great arts: of seeing things as they are, and of knowing what to do and what not to do, your ordinary everyday experiences will give you all the opportunities necessary for the practice.
  • You need not be surprised at anything that happens, or that nothing that happens is out of the ordinary or beyond your duties.
  • But whatever does happen will be for your training and for the development of your character, whether it be strange or commonplace.

Duties are important, always; but they are most important when one decides to be on The Way.

  • No duties should prevent one from deciding for The Way, because no human can ever be free from them until he has performed all his duties.
  • All that one has to do is: to do that which he knows to be his duty, and to do it as well as he can with goodwill, without undue expectation, and without fear.
  • Whether one's position in life be lofty or lowly does not matter.
  • Whether married or single, with or without family, with or without encumbrance, does not matter so much.
  • But what does matter is that one does in good faith all that he has agreed to do, or that circumstances show to be necessary.
  • Should there be any ties, they will not be broken; they will naturally fall away.
  • Duties that would ordinarily seem insuperable will in this way be done naturally and properly through circumstances which will come about in orderly process of time: they have a purpose in your training.

For the learning and doing, time is not the important matter.

  • The essence of the doing is in the accomplishment, not in length of time or number of lives that may be required.
  • You are to learn to think and live in the Eternal, not in time.

There is a method of regenerative breathing which assists in seeing things as they are, and in knowing what to do and what not to do.

  • It re-establishes the right relation between the breath and the form of the breath-form;
  • it is a beginning of the reconstruction of the human body according to the form of its original perfect body.
  • Further, this method is a way of exploring and examining the body by means of the breath, of knowing the mystery of the human body.

The breath as it is breathed in should be of four kinds: the physical breath, the form breath, the life breath, and the light breath.

  • Each of these is subdivided into four subsidiary breaths.
  • As the four subsidiary breaths of the first kind are practiced and known, they prepare and initiate one into the next kind and its subsidiaries.
  • The four subsidiaries of the physical breath are: the solid-physical, fluid-physical, airy-physical, and radiant-physical breaths;
  • in other words, the structure of the physical, the form of the physical, the life of the physical, and the light of the physical.
  • These first four subsidiary breaths build and repair the structure of the physical body.
  • They should maintain a balance between the building material and the waste matter that cannot otherwise be removed.
  • This is done by the regular inflow and outflow of the four substates of solid-physical matter: that is, of solid, fluid, airy, and radiant units.

Breathing is intended to permeate and supply all parts and states and substates of the solid body with units of matter of its own state, so that all units in the body can perform their functions properly.

  • This can be done only by regenerative breathing.
  • At present, the human breathes only portions of the gross physical breath.
  • These are insufficient for proper digestion and assimilation of the food and drink taken into the body.
  • Therefore ill health and death may be consequences of improper breathing.
  • Tissue is built, and a balance is maintained between the building material and the elimination of waste matter from the body, by the process of breathing.

Breathing is the process of
(a) building new material as structure onto the form of the breath-form;
(b) the elimination of waste matter from that structure; and
(c) the metabolizing or maintenance of balance between the building and elimination.

This explains the ageold biological mystery of tissue building.

By practicing the regenerative method of breathing until such breathing becomes the habitual breathing of the physical breath at all times, the solid-fluid-airy-radiant structure of the physical body will, by the four subsidiary states of the physical breath, be built into a properly adjusted and functioning physical body of health, the life of which may be prolonged indefinitely.

One who decides to practice this system of breathing is advised not to practice yoga breathing, pranayama, or any other system:they would be interferences.

The rules for the regenerative breath are as follows:
1) There should be no unnecessary pause or interruption of breathing, between inbreathing and out breathing.

  • That would be an interference with the rhythm of breath, or a stoppage of the Light for thinking.

2) One should think with and follow the breath as it comes into and passes through the body, to observe and actually feel where it naturally does go, what it does, and the results of what is being done by the breath in its tidal passage in and out of the body.

3) A time should be set for the daily practice of regenerative breathing;

  • it should be at first not less than ten minutes, and should be gradually extended to longer periods as seems consistent with one's reason.
  • But the breathing may also be practiced at any time of day or night, so that eventually the practice will become one's regular and normal breathing.

4) The practice of the breathing should be suspended or stopped if one believes there is any reason for so doing.

5) If there is a time of panic, anger, excitement, or when one seems likely to be overwhelmed, then persist in the uninterrupted and full inbreathing and out breathing.

  • By the practice of this regenerative breathing, the breath rebuilds the tissues and opens new avenues for the unobstructed flow of the breaths through all the interstices of the body and its senses, its organs and its cells, molecules, atoms, and electrons or protons.
  • The breath passing through the blood and nerves tends to relate and put into agreement desire, the active side of the doer-in-the-body, and feeling, its passive side, so that they will be in intimate relation.
  • The blood vessels and the nerves in the body run side by side, the blood being the field of desire, and the nerves the field of feeling.
  • As the breath passes through blood and nerves it puts feeling and desire into phase, and so they act conjointly.

Thinking is the steady holding and focussing of the Conscious Light within on the subject of the thinking.

  • The steady holding, or actual focussing, of the Conscious Light, by thinking, is possible only at the neutral moment or point between the out breathing and the inbreathing, and between the inbreathing and the out breathing.
  • So that the actual results of thinking are possible only at the two poles or points of the complete round.
  • The practice of so breathing and thinking is a method for acquiring the power to think.
  • When the thinking is on the subject of this regenerative breathing, the processes of breathing in the rebuilding of the body will be made known, as the Conscious Light is focussed at the neutral points between the breathings.
  • As the practice continues, the thinking will make known the parts and functions of the body in relation to the functions of the universe;
  • and the relation of the functions of the universe to the parts and functions of the body, and to the body as a whole, and their reciprocal action and reaction.

There are four stages or degrees in thinking.

First, the selection of the subject, and giving attention to the subject.
Second, holding the Conscious Light on that subject.
Third, focussing the Light on that subject.
Fourth, the focus of the Light.

  • The subject should be the only thing to which attention is given.
  • There should be nothing else with which the attention is engaged.
  • In the second, the holding of the Light steadily means that all the available Light in his mental atmosphere that one has to think with is turned on that subject.
  • As soon as the Light is turned on the subject, that Light attracts one's past thoughts, and any other idle or wandering thoughts.
  • To the Light so turned, thoughts and subjects of thought, pests of the night, all try to crowd into that Light.

The first effect on the thinker is that there are a great many subjects that would obscure or prevent his seeing his subject.

  • The thinker usually tries either to get these out of his Light, or else to give attention to any one of the number of thoughts that crowd in.
  • This is too difficult and the thinker is usually distracted and prevented from holding the Light on the subject of his selection.
  • He will mentally see one of the subjects or thoughts that have crowded in, and hold the Light on that.
  • But no sooner has he done so than the others try to crowd that one out by getting in the line of his mental vision.
  • Fight as he will, he cannot seem to get back to his subject.
  • And he turns the Light from one to the other of the innumerable thoughts or things that crowd in; and he does not get any farther;
  • so he finally gives up the effort, or else falls asleep.
  • He may take this same subject up again and again, for what he calls contemplation, or meditation, or by any other name.
  • Then he will have itchings, or feelings of irritation and uneasiness, changing his position and beginning over and over again.
  • He often tries to do away with these unwarranted intrusions.
  • But the more he tries to put them out of his thinking, the less he is able to be rid of them.
  • There is one way, and one way only, by which they are dispersed.
  • That way is to keep on trying to think steadily on the subject, and to mentally refuse to see anything but the subject on which he is trying to hold the Light.
  • However many efforts and however long this may take, it is necessary for him to do it.
  • Because that is steadiness in thinking. Each time he thinks of things that annoy him, he turns the Light on that thing and the other thing, and he is not holding the Light on his subject.
  • But when he refuses to see anything but what he wills to see as his subject, then the unwarranted subjects flee, and he is holding the Light steadily on the subject; he has completed the second stage.

The third stage is the focussing of the Light.

  • The Light is more or less diffused over an area, so to say.
  • By looking steadily at the subject as a point, the Light becomes more compact and is directed from the area to its central point, which is the subject.
  • The focussing must be continued until all the Light comes to a focus, to its focus on the subject.
  • As soon as the Light is focussed, the subject as a point opens into the fullness of the knowledge of the subject, which the Light shows at once in its entirety.
  • It is a more complete revelation of the subject of the thinking than a lightning flash which illuminates a landscape in the darkest night.
  • The difference is, the lightning shows what is seen by the senses.
  • The Light is the knowledge of the subject accomplished by thinking.

Concerning the second stage, the holding of the Light: Each time the Light is turned on intervening subjects, there is a change of distance and perspective.

  • One subject intervening comes closer, another closer still; another may come still closer.
  • Each tries to get closer in the line of vision, to attract attention.
  • And the poor thinker is so distracted that he does not know what he is thinking about.
  • And he becomes confused, ill at ease, or gives it up in discouragement.
  • He does not get the knowledge until all the Light is focussed.
  • With each focus of the Light he acquires knowledge.
  • When one looks at a thing it is not seen as an entirety.
  • To see it, one must see the focal point of the thing that he looks at.
  • And if he can see the focal point, he can see the whole through that point.

How does one get the Light in thinking? The surest way of getting the Light is by regular breathing.

  • Whatever Light one gets will come through a point, at the neutral point, between inbreathing and out breathing, and between out breathing and inbreathing.
  • So there is twice in one round of complete breathing where the Conscious Light can be focussed.
  • When the Light comes in at the two neutral points between the inbreathing and the out breathing, one must be thinking steadily on the subject, else the Light is diffused.
  • If he has more than one subject while trying to think, the Light cannot be focussed.
  • So many subjects are hindering him in his steady thinking that he does not get any focus when the Light would come in; it is therefore diffused over the many subjects.
  • But the continued practice of trying to hold his thinking steadily on the subject selected, allows him to so exercise his mental vision that if he persists long enough he will eventually be able to discover something about his subject, because the Light will give a little illumination on his subject, although it may not open it into knowledge.
  • In this way those who think get information in business, in art, in any occupation or endeavour in life.
  • The Light gives information about the subjects of which they believe they think.
  • But one seldom thinks steadily enough to get knowledge on the subject.
  • All inventions, all discoveries in science and art, or in any earnest endeavour in life, come either as illuminations on the subject or as flashes of knowledge, through the neutral point between inbreathing or out breathing.

This is thinking, human thinking; not real thinking. Real thinking is beyond the ordinary human.

  • If it were necessary, when the Light was focussed at the time of thinking on the subject, breathing would stop.
  • The Light would suspend the breathing, and one would think into the Light, and see into any subject of his choice.
  • That would be real thinking, an extension of what may be called regular thinking.

Light is intelligence per se, and only that which can use Light is intelligent.

  • But human beings are not Intelligences.
  • They become intelligent in varying degrees, according to their ability to hold the Conscious Light on the subject of the thinking.
  • As one goes on and persists in the thought and action of right and justice, the advice and guidance of one's thinker, as Judge, can be mentally asked and received during breathing.
  • So, one may gain strength, and act fearlessly and with confidence in any undertaking.
  • So, one may from time to time have revelations in answer to one's questions on the relation between the universe and one's body, concerning duties, and one's relation to the thinker and knower of his Triune Self.

Each subsidiary of the physical breath is the medium which the next finer breath uses in the building of its matter into the structure of the physical body. * The form breath and its subsidiaries begin to build out the form body when the physical body is developing to physical health.

  • The breath-form will gradually and automatically rebuild and reconstitute and re-establish the physical body in its original state of perfection.
  • But it can only do so as the doer empowers and directs it by thinking.
  • The one whose regenerative breathing has prepared the body for the form breathing will breathe the form breath, which will gradually improve and reconstruct the structure towards perfection and extend the life of the physical body indefinitely.
  • The form breath is the beginning of the rejuvenescence of bodily life; it is the initiator and mystery and miracle of life in all its higher forms.
  • It will gradually prepare the body for the breathing of the life breath. Then one will receive further information from the thinker and the knower of his Triune Self, as indicated by the system of thinking in the next section.

A chapter on "Freemasonry" was to follow this last section of "The Great Way", in which that subject was treated in the light of what is stated in this book.

  • It was shown how the history of the conscious self in the body is depicted in the Ritual of Freemasonry, the Order being ancient beyond the dreams of any Mason, and symbolically recording such evidence and history of the self as are unknown to modern Masons.
  • The progress of the conscious self in its capacity to become conscious of more Light is recorded by their symbols.
  • The symbols show the Mason's progress by degrees in his travels, even to the building of the "second temple, eternal in the heavens",as shown in "The Great Way".
  • Since the original publication of Thinking and Destiny, Masons have reviewed and approved the original chapter mentioned above which was published separately.
  • It is now being re-inserted as the author originally intended.

As Percival himself writes at the end of Masonry and Its Symbols:
“Masons who have read the foregoing approved it, and it is now published with the hope that all readers will see its application to “The Great Way.” It is addressed to all human beings, and the author, though not a member of the Masonic Fraternity, wishes especially to remind all Masons, of whatever Lodge or Rite, that entrusted to their care were the plans for the rebuilding of their second temple which will be greater than the first temple that they destroyed in the ‘long-ago-at-the-beginning-oftime.’

“The information for the building of an immortal physical body has been a closely guarded secret preserved through all the ages by the Masonic Fraternity. The
works of the author are for the purpose of showing that every human being, regardless of race, creed, or colour who really desires to return to and re-establish his Father’s house in The Realm of Permanence, may begin the Great Work without being crushed by the weight of the world’s thought. That is to say, without having to leave his or her active work and retire from the world to do it in secret.

It is possible, but not probable, that human beings can rebuild their temples in the present life. However, anyone may prepare himself and become an entered apprentice and take as many degrees as he can in the present life and continue the work in the next life on earth.
This chapter also is to remind all Masons that it is their work. Let those, who will, see.”

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