Full Chapter Thinking

01 Thinking without creating destiny

The system of thinking without creating destiny. With what it is concerned. With what it is not concerned. For whom it is presented. The origin of this system. No teacher is needed. Limitations. Preliminaries to be understood.

By this system one may train himself to think without creating thoughts, that is, destiny;

  • the system will aid him in knowing his Triune Self and, possibly, in becoming conscious of Consciousness.
  • The system is concerned with training the feeling-mind and the desire-mind to control the body-mind;
  • and, by control of the body-mind to control the senses, instead of allowing the senses to control the bodymind and thereby to control the minds of feeling-and-desire.

By training oneself how to feel, what to desire, and how to think, the body will be trained at the same time.

  • By this system one may locate and find the bearings of the portion of the doer dwelling in his body.
  • If and while he does this, changes will be brought about in the body; diseases will disappear in their proper order, and the body will become sound and responsive and efficient.
  • This system is not concerned with acquiring health merely to have health and to be free from pain, discomfort and impediments.
  • Nor is it concerned with acquiring possessions, fame, power or even a competence.
  • Health and possessions will come as one develops himself according to this system, but they are only incidental.
  • Those who seek health should acquire it with the aid of intentional lung breathing, by proper posture, carriage, eating and exercise, by temperance in sleeping and the marriage relation, and by kind and considerate feeling towards others.
  • Those who seek possessions should acquire them by honest work and thrift.
  • This system is not for those whose particular purpose is to seek clairvoyance, thought reading, power over others, control of elementals and the rest of what they call occultism.
  • Occultism is concerned with the operations of nature and with the control and operation of nature forces.

This system is concerned, above all, with understanding the Triune Self and the Light of the Intelligence, and with the practice of self-control and selfgovernment.

  • By self-control and self-government nature will be controlled and protected.
  • This system is for one who seeks to know himself as the Triune Self in the fullness of the Light of the Intelligence.
  • Other systems deal with nature and the doer, undefined and undistinguished.
  • This system identifies and distinguishes the doer from nature and shows the relations and possibilities of each.
  • It shows to the embodied doer a way out of slavery to nature, into the freedom and wholeness of its own Triune Self in the Light of the Intelligence.
  • There is no history connected with this system.
  • Its origin is in being conscious of Consciousness.
  • The system as a course of training oneself in thinking and feeling and desiring, is composed of exertions by the portion of the doer-in-the-body and by intentional breathing and thinking.
  • The system is directly connected with the efforts of the doer toward the right development of itself and thus furnishing higher types for nature to work through.
  • The system is more subtly connected with being conscious as the doer and having enough knowledge to think without creating thoughts; that is, thinking without being attached to objects about which one thinks.**

One who practices this system need not depend upon any other person than himself.

  • His own thinker and knower will teach him as he gradually becomes conscious of them.
  • Certainly he may communicate, if he wishes, with anyone about it.
  • He obtains some information from the system and his experience with it, but it is he who must furnish the Light and become conscious of what the Light shows, as he goes on.
  • He may be furthered by his own past thoughts, by his feelings, his desires, the people he meets, the matter he reads, or he may be hindered by any of these.
  • His progress depends upon himself, on his intelligent, silent persistence in following this system.
  • This must be so if he is to be self-controlled and self-governed.
  • There is no limit to what one may attain by following this system.
  • The limitations, if any, are in himself, not in the system which leads to thinking without handicaps and so to knowledge of himself as the doer of his Triune Self and of his Intelligence.
  • He can, by this system, desire, breathe, feel and think so that he himself will be the Way to all beyond.

One who follows this system should have an understanding of the difference between himself and nature.

  • He must understand the relation of himself to nature as the outside universe and to nature as his body.
  • He must understand the aia and the breath-form and their relation to each other, to nature and to himself.
  • He must understand what the doer-in-the-body is and what it does and what is the relation of himself as the doer to his Triune Self and to his Intelligence.

In order to facilitate this understanding, a recapitulation of the statements made on these subjects is furnished in the following sections.

02 Recapitulation Make up of the Human being

Recapitulation: The make-up of the human being. Units. The senses. The breath. The breath-form. The aia. Human bodies and the outside universe.

A human being is,

  • first, nature units organized into a fourfold human body,
  • second, the breath-form or living "soul" of that body;
  • third, the portion of the conscious doer in the body;
  • and, fourth, Conscious Light which is loaned to the doer.

The human body is composed of a solid-solid, a fluid-solid, an airy-solid and a radiant-solid body, and is a fourfold physical body, (Fig. III).

The solid-solid part is the only one that has apparently definite outline and form.

  • This is what is called the physical or flesh body.
  • It is made visible by solid-solid structure units, which are sufficiently compacted.
  • It is the field in which the sense of smell works with its digestive system.

The fluid-solid body is made up of units of the fluid-solid state, penetrates the solid-solid units and makes them cohere.

  • It has no definite form apart from the form of the solid-solid particles.
  • It is the field in which the sense of taste works in its circulatory system.

The airy-solid body permeates the fluid and through that the solid body.

  • It has no form and could not stand alone, without the solid-solid and the fluid-solid bodies.
  • It is the field through which the sense of hearing works with its respiratory system.

The radiant-solid or astral body is the only one of the three inner bodies which can at times stand apart from and appear as the form of the solidsolid
man or woman body.

  • The astral body is present in the other three bodies and is the field from which the sense of sight works with the generative system.
  • This radiant or astral body is the first body to be built by the breath of the breath-form.
  • The radiant-solid units take form from the breath-form and give form to the solid-solid body.

The form of the breath-form unit enters the woman's body through her breath during copulation and then or later causes conception by uniting the two germ cells. This re-existing form is the pattern which the mother's breath and blood follow in building the body as soon as the embryo takes life. At birth, its breath at once enters the infant, unites with the form, as the breath-form, in the heart, and throughout life the breath continues the building of the man or woman body according to the form.

  • A human body is the plan of the changing universe.
  • The head and spine represent the center of the starry system, the heart the center of the solar system, the kidneys the center of the lunar system and the sex the center of the earthy system.
  • At present the body is one-columned, instead of two-columned:
  • the digestive system which should be stationed in the pelvis extends through the body to the head.
  • The circulatory system should be located in the abdomen.
  • The respiratory system is the only system which is, generally, in its proper place, that is, in the thorax.
  • The generative system, which is now in the pelvis, should be the creative system and be in the head.
  • The misplacement of the systems has developed malformed organs which function with effort, feebly, often for unworthy results.

The distinguishing feature of the body is its sexual function, which is a degradation of creative power into the pelvis, from whence it rules the other systems.

  • The sexes are not in the doer, though the potentiality and the origin and cause of the sexes are.
  • Feeling and desire affect the original perfect breath-form so as to divide and modify it to the male and the female type.
  • Physical matter then adapts itself to the type and builds out the male and female organs and traits of the body.
  • The sexes in the human body are the pattern for the world of change, which is an extension and magnification of the human body.
  • The breath carries transient units from the organs of the fourfold body into the fourfold breath stream of the earth zones and so creates a universe extending and expressing human beings which are on the outer earth crust.

The condition of the body in which the organs are, through which thinking has to be done, prevents proper thinking.

  • It holds and compels thinking by the body-mind about and for the body and its chief features, the sexes.
  • The thinking has to be done according to the male or to the female type.
  • Thinking ought to be done by means of four brains and plexuses, the pelvic, the abdominal, the thoracic, and the cranial.
  • But thinking is now started by the heart and lungs, which are used for circulation and respiration, and is carried on and completed by the brain as a subordinate and secondary organ.
  • Nature, which is the screen on which the picture of man is projected, in turn stimulates the body to distract and to dominate thinking.

The body is visible in so far as it is made up of compacted units of the solid-solid state of the physical plane.

  • Some of the invisible units are of the three other states of the physical plane,
  • some are of the three other planes of the physical world
  • and some are of the three other worlds of the earth sphere.

Four kinds of units make up the fourfold physical body:

  • sense units, representatives of the four systems;
  • compositor units, which build and maintain the body;
  • transient units, which the compositors hold for a while;
  • and free units, which are not subject to but affect the transient and the compositor units.
  • The transient units are the structural matter of the visible physical world, after they are released by the compositors.
  • The compositors, between reexistences of the doer, build and transform the things in the physical universe, which includes the visible world with its strata, flora and fauna, the heavenly bodies and all phenomena of sights, sounds, tastes and smells.
  • The free units are the active forces or the passive matter which stand behind these phenomena.
  • The compositors are arranged in the generative or fire, the respiratory or air, the circulatory or water and the digestive or earth systems, each controlled by its sense, which connects it with the corresponding element in outside nature.

Outside nature as elemental units acts on, maintains and controls the fourfold body through these same four senses and their nerves in the involuntary nervous system.

The senses themselves do not see, hear, taste, smell or contact independently. They merely receive impressions from nature and carry them to the breath-form, and the breath which is the active side of the breath-form, focusses them and correlates them so that they do their work through the sense of smell.

A nature impression is received by a sense in its organ, as in the eye, and is taken inside the body by the breath along nerves in the brain and in the involuntary nervous system to the sex opening, and is taken simultaneously outside the body along the breath current itself, to the same opening.

  • The senses, sight, hearing, taste and smell, cause the sex organ to be open for the reception of the impression.
  • from there, the breath of the breath-form carries the impression to the portion of the doer in the kidneys and adrenals,
  • and from there to the heart and lungs, with which the thinker of the Triune Self is related, and thence into the brain.
  • The tip of the tongue, the heart and lungs, above, and the sex opening, below, are the gates for the swinging in and the swinging out of the breaths.
  • In the brain, the impression, as it comes in through the eye, is met by the impression that has made instantaneously the circuit of the atmosphere and the body.
  • In the heart and lungs and in the brain the impression compels thinking.
  • Each of these senses controls the compositors which make up its system during life.
  • After death each sense has much to do with the units of its system in outside nature.
  • When it is summoned on re-embodiment it leads the transmigration of the units, from outside nature, into the new body of the doer.

The sense of sight cannot become less than a sense of sight, nor can it be destroyed.

  • It can only progress, though its powers may be diminished or dulled for a while.
  • It is a unit, trained by many adaptations while in human bodies belonging to one doer, so that it as such sense may be used by nature towards the control of the doer, or by the doer to control fire units of the fire element.
  • So it is in every way with the other three senses in their respective elements.

These senses belong to nature, are ministers of nature and are the means by which outside nature affects the physical body and the thinking.

Around the fourfold physical body and circulating through it, its transient units make up the physical atmosphere, (Fig. III), which is roundish or oval in form and is kept in constant circulation by the breath-form and its breathings.

  • While they are being held by the compositor units, the transient units, compacted into mass, make up the visible physical body.
  • To an eye allowing sight of the four states of physical matter or even of the four substates of the solid state, the transient units are streams coming into, coalescing with and going out of the fourfold physical body.
  • The physical atmosphere is a diffusion of these transient units.
  • Ordinarily, the physical atmosphere extends from a few inches to several feet.

The four senses perceive only within the boundary of the physical atmosphere, which may be extended in any direction.

  • In the case of smelling, the units of the object smelled contact the nerves directly in the solid-solid state.
  • In the case of tasting, the units also contact the solid-solid body, but the taste of the object is sensed through the fluidsolid matter of the object by nerves in the fluid-solid body.
  • In the case of hearing, the sounds contact the solid-solid organ and are heard through the fluid-solid body by nerves in the airy-solid body.
  • In seeing, the units from the object seen contact the solid-solid organ of the eye, and are seen through the fluid-solid and the airy-solid bodies of nerves in the astral body which contact radiant-solid units coming from the object seen.

The units of these objects must come into the atmosphere before they can be sensed.

  • This is passive seeing and perception.
  • There is an active sensing.
  • There the human projects by one of his senses his atmosphere beyond its ordinary boundary.
  • This projecting is now done in a small measure and unconsciously by seeing or by hearing distant objects.
  • So a portion of the atmosphere is sent or is present as far as the distant mountains or the sun.
  • Within this portion some of the radiant-solid units of the mountain range are aligned or focussed by the sense of sight with radiant-solid units in the atmosphere and thus the distant mountains are seen.
  • When the senses are trained to sense actively at will, the universe holds nothing they may not perceive.

It is the breath that keeps the fourfold physical body and the physical atmosphere in relation.

  • The breath catches transient units, carries them to the compositors and after a while takes them away from the compositors.
  • The breath is the active side of the breath-form, which is always active and passive at the same time.
  • One part is active as the breath, the other passive as the form.
  • The breath takes the transient units out of the food in which they are bound.
  • The breath stimulates and mixes the ferments with the food and changes that so that the transient units are taken out of it into the blood stream, where they, together with the transient units from the outside, build the cellular tissue structure of the body from the form of the breath-form.
  • The breath liberates the secretions of the endocrine glands and mixes them with the blood.

The breath-form is a unit;

  • its form aspect controls the functioning of the sense of smell and of the three other senses;
  • and the breath is essential matter, that is, it differs from the ordinary matter in the visible world, in that it is matter of the unmanifested sides of the four worlds which has been present through manifestations so often that it has become refined as essential matter and is used in thinking to build out thoughts from their issuance to their exteriorization.
  • It is neutral matter through which a unit in its changes must pass to get from one state into the next.
  • The breath-form attracts radiant matter of the body to itself, adapts it to its form and thus makes the radiant or astral body, which is the connection between the other masses of units composing the fourfold physical body, (Fig. III), and the breath-form.
  • The difference between them is that the breath-form is of the refined matter which is not in the state of units and is related to all the worlds, whereas the astral is the copy of the breath-form, made from units of the physical plane of the physical world.
  • As to form and structure, the form of the breath-form changes according to needs, as determined by the ruling thought and by the marks made on it by thinking.
  • Its changes are brought about by the breath, the active side of the breath-form.
  • They are visible as the features and form of the physical body, its youth and age and its health and disease, and in addition they may be seen in the physical environment in which the body lives.
  • The matter of the breath-form cannot be injured or destroyed, because it is refined or essential matter and so not subject to harm, but the form of the breath-form is marked by the lines which thinking and thoughts make upon it, and so is besmirched by vices, by feelings and desires, or purified by virtue.

After death the breath-form represents nature to the doer.

  • Every scene and event that is to be reproduced to the doer is borne by the breath-form and elaborated therefrom by elementals.
  • After death the breath-form goes with the doer, is separated from it in the purgations and is again united with it in its bliss or heaven world.
  • Like gold, however it may be sullied, the breath-form emerges clean from the fires that are fed by ignoble desires.
  • At the end of the heaven period the breath of the breath-form is, so to say, out of gear with its form until, by the aia, it is again related to vivify for conception the form, which was reduced to a mere point.
  • In life the inertia of the ordinary form of the breath-form weighs on and so holds up and slows down any effort to think.
  • After death, the lines on the form of the breath-form cause the unfoldment and reproduction of thoughts which made them.
  • The breath of the breath-form is the means by which impressions from the four worlds can reach the atmospheres of the doer and can so affect thinking, and by which thinking can reach those worlds.

The breath-form unit is the most advanced degree to which a nature unit can progress.

  • Then it is advanced and becomes the aia unit.

The aia is unmanifested matter, neither nature-matter nor intelligent-matter.

  • It cannot be perceived by the senses because it is not nature-matter.
  • The aia is the transition state from nature to the Triune Self.
  • It is under the influence of the doer, and is in the atmospheres of the Triune Self.
  • It is not conscious of what it is, of what it does or of what is done with it or to it.
  • It has no form, no extension, no physical properties. It is indestructible.
  • It is without dimension, without a single attribute, except that it can be affected by the thinking, the thoughts, the feelings and the desires of the doer to which it belongs.
  • Nature cannot affect it, unless the doer submits to the pull of nature.
  • It takes every impression made by nature on the breath-form to which the doer agrees;
  • but it can take no impression from the breath-form that is not allowed by the doer.
  • It receives an impression from every thought of the doer and is marked by the thinking of the human.
  • The impressions or marks are conveyed to it by means of the breath-form, with which it is at all times in phase.

The aia does nothing of itself or by itself.

  • It acts only through the breath-form and by thinking.
  • Thus it yields up the destiny which the doer has prepared for each embodiment.
  • After the death of the body the aia is inert, is not in contact with the breath-form, and remains inert until the time for the conception of a new physical body.

The doer is the only friend and the only enemy of the aia;

  • it can improve it or debase it.
  • On the one hand, the aia is to the doer what the breath-form is to the aia and what the astral body is to the breath-form, and on the other hand, what the doer itself is to the Intelligence.

Nature is matter, unmanifested and manifested throughout the spheres and worlds, which has come out of Substance.

  • Manifested nature is made up of units, that is, the ultimate divisions of nature in the sphere, world and plane on which the units are.
  • Unmanifested nature in any sphere or world, plane or state is that condition where the matter is one mass, not divided into units.
  • A unit is in the unmanifested state after it has run its course as a unit of one kind and before it becomes a unit of the next kind.

Each unit has an active and a passive aspect and a side which does not manifest but is neutral to the active and the passive aspects.

  • This unmanifested side of the unit pervades the manifested mass and is the means by which the active and the passive aspects of the unit change in their relation of dominating each other, and it is also the means by which the unit changes from one state, plane and world to the next.

The units of nature, and therefore nature itself, have no qualities, attributes or powers, except duality.

  • They have no size, color, form, weight, temperature, instinct, feeling, desire, intelligence or anything, in and as themselves, except their active and their passive aspects.
  • Their active and their passive aspects cannot act by themselves, but only when under the influence of human thinking, which brings them the Light that awakens them and releases their energy, which expresses itself through the passive aspect as the phenomena of light, sound, heat, electricity, magnetism and all other forces, known and unknown.
  • All things visible, all that can be heard, tasted, smelled or contacted, are made up of units in the solid state of the physical plane of the physical world.
  • These things, masses made up of structure units, are created and destroyed by causal units, maintained by portal units and held together by form units.
  • These four classes are progressed beyond, and control the multitudes of other earth, water, air and fire units, elementals.
  • The only things that can be seen, heard, tasted, smelled or contacted are structure units, when massed sufficiently.
  • They become so massed as to become objects perceptible by the senses, because of human thinking.
  • The objects are perceptible when a sense focusses their mass which flows along the line of vision and brings them into the sense organ as impressions.

The bodies of human beings are of nature, they belong to nature as much as the parts of nature that are not in human bodies.

  • Nature that is in human bodies is either fixed or movable.
  • Permanently fixed from birth to death are the four senses and their four sets of compositor units.
  • These are invisible and intangible.
  • They compose, build up and maintain the physical bodies from the transient units which are caught and brought into them by the breath, light, air, water and solid food, out of the fourfold stream of transient units that is constantly passing everywhere.
  • Some of the transient units are held for a while as the visible body and then are carried on by the stream.
  • That is, nature fixed and nature flowing as and in the human body.
  • The fourfold stream flowing in and through each human body goes into the solid earth and the planets, the waters and the moon, the air and the sun, the starlight and the stars. Thus human bodies and their bodily atmospheres extend to the remotest stars.

Neither the earth nor the sun is the center of the universe, but human bodies on the earth are.

  • The heavenly bodies are interrelated, as are the organs and nerves of the body.
  • The heavenly bodies are not in the same zones or layers, but men hold them to be bodies on the same layer as the earth crust, and judge the apparent movements of the heavenly bodies by their own movements in on-ness.
  • In this they are in error, not understanding the eclipses and other phenomena, which prove to them the axial and orbital rotations and vast distances of the heavenly bodies.

**Human beings on the outer earth crust see only those parts of the universe which they maintain and use. **

  • There are other parts of the universe which correspond to the organs of the body which human beings have lost;
  • those parts they cannot see or use, as they do the visible stars and the sun.
  • Those parts are seen only by doers in bodies which have not lost them.
  • Such doers do not move among human beings on the outer crust of the earth, where the seasons and the rules of the sexes are ignored.
  • The earth crust and the visible heavenly bodies correspond to the human physical body, and the four zones or layers of the earth correspond to the four zones of a human atmosphere.
  • The fourfold breath through human bodies moves the fourfold breath stream of the earth that circulates through and animates the physical universe.

The only units that are moved by both these breaths are transient units.

  • The compositors remain in the human bodies which they build and rebuild during life.
  • But after death these compositors, when they go into outside nature, still catch and hold transient units and so make up the earth crust, the bodies of the plants and animals on it and the heavenly bodies above it.
  • There is a constant action and reaction between human bodies and the outside universe.
  • The transient units of outside nature make the conditions under which the human bodies exist, through which these units have passed and from which they have received and carried impressions.

One who thus understands nature will not conceive himself to be a part of it.

  • He will distinguish himself as one who is distinct from his four senses and from his body, and as not of or a part of nature.
  • He must discover what he is, that is, the kind of thing he is, and who he is, that is, his identity, and he must become conscious of himself as that identity.
  • He must understand that beings that are merely conscious as their functions in nature, are only elemental units, nature spirits or nature ghosts, but that he is conscious of nature.

And when he distinguishes nature as being not himself, he begins to be conscious of himself as connected with his Triune Self.

03 Recapitulation - Doer Portion

Recapitulation continued. The doer portion in the body. The Triune Self and its three parts. The twelve portions of the doer. How long a human is dissatisfied.

What the soul is has not been shown by those who have spoken of it and speculated about it.

  • Nobody seems to have known what the soul actually is or what it does.
  • At least, the soul has not heretofore been described so that its place and function in the body could be understood.
  • But much of what has been said about it does actually have place and function in the make-up and maintenance of the body, even though many of the statements about soul are contradictory.

The soul does die, but it lives again. **
The soul is lost, but it is found, to resurrect its parts into a new body for the return of the conscious doer to bodily life in the world.
"Man" (as the conscious doer) must eventually "save his soul".
And, the soul, when saved, does save the body from death.

The discrepancies are reconciled by understanding the facts:

  • that what has been called "soul" is actually the form aspect of the breath-form, which is the most progressed and ultimate unit of nature, including in itself all the functions as degreesin being conscious that it has passed through in its training in the nature machine;
  • that it is indestructible and cannot really die, though it is temporarily inert after death and before it is recalled as the form for the building of another human body;
  • that it is the form of the breath-form which causes conception;
  • that at birth its breath of life enters into it;
  • that it then becomes the living form (the living soul), and thereafter depends on its own breath and not on the breath of its mother for the building up and maintenance of its body throughout the life of that body.

The form of the breath-form, then, is the soul of the body, and the breath is the life of the breath-form.

  • The living breath builds food into the flesh and blood and bone tissue, as the physical body, according to the plan on its form.
  • The soul or form of the body is not conscious of itself or as itself.
  • It is merely the form, on which the conscious doer in the body, by thinking, writes the plans for the building of the body of its next life, in which it will itself re-exist and operate.
  • When the doer in the human eventually restores the human body to the perfect state in which the doer had inherited the body, by adjusting its feeling-and-desire into balanced union and thereby balancing the breath-form, then that breath-form is ready to be advanced to the aia state.

The aia is as a line, or neutral point, between the nature-side and the intelligent-side.

  • Upon it is inscribed in symbolic lines the totality, in essence, of the acts and thoughts of all the human bodies of the doer in whose service it has been.
  • After eternities of functioning as the aia, it, so to speak, crosses the line, and is advanced on the intelligent-side of the universe and is a Triune Self.

Only a small portion of the doer lives in the body.

  • The entire doer is prevented from coming in because of the weakness, inefficiency and unfitness of the body.
  • The portion of the doer that does come into the body is, moreover, subject to limitations imposed by its own faults, and to illusions and consequent delusions.
  • Hence human beings are limited in their understanding of that which is itself as the conscious something in the body, as distinct from the body, and of how it works in the body or out of it.
  • They are limited in the exercise of their powers for the advancement of the doer, and of those for guiding the forces of nature.
  • The doer is connected, on the one hand, with the body through the aia and the breath-form, and on the other hand, with the Intelligence that has raised and has its Triune Self in charge.
  • The doer is matter, to use a nature term, but it is incomprehensible as naturematter.
  • Words for nature have to be used to describe this matter because there are no words for the doer of the Triune Self.
  • But dimension, distance, size, weight, force, division, beginning and end and all other qualifications and limitations of naturematter do not apply to the matter of the doer.

A Triune Self is a unit that has been raised from the state of aia and is now a unit of intelligent-matter.

  • It has three parts, the doer, the thinker, and the knower; each being a part, a breath, and an atmosphere.
  • The breaths connect the Triune Self atmospheres with the three parts of the Triune Self.
  • Each of these nine parts has an active and a passive aspect, and each of these eighteen aspects is represented in the others.
  • Yet the Triune Self with these hundreds of aspects is a unit, is One.
  • They have to be spoken of as separate, else they could not be described, explained, or understood; nevertheless they are One.
  • The Triune Self is connected with the body by means of the small portion of the doer which lives in the body.
  • Through the indwelling portion of the doer, the respective breaths flow and keep up the connections between that and the nonembodied portions, and the atmospheres.
  • These atmospheres, like the parts of the Triune Self and their breaths, are matter, and all together are a unit of matter.

But this matter cannot be measured or divided;

  • it has no dimensions, no size or weight, it is incorporeal;
  • it cannot be spoken of in any terms of corporeal naturematter.
  • It is the matter of feeling-and-desire, of thinking and other intangible states and actions.
  • No nature-matter can feel, desire or think.
  • Though the Triune Self is one, it is conscious in three degrees; passively as feeling, rightness, and I-ness; and, actively as desire, reason, and selfness.

The embodied portion of the doer in a human is subject to limitations and to illusions.

  • It is limited in the exercise of its own powers because of its own ignorance, indifference, sloth, selfishness and self-indulgence.
  • Because of ignorance the doer does not conceive itself to be not of nature.
  • It does not understand who and what it is, how it got here, what it has to do, what are its responsibilities and what is the purpose of its life.
  • Because of indifference it allows itself to remain in ignorance and to be the slave of nature, and so it increases its troubles.
  • Because of sloth its powers are dulled and deadened.
  • Because of selfishness, of blindness to the rights of others and of gratifying its own wants, it cuts itself off from understanding and feeling its powers
  • Because of self-indulgence, the habit of giving way to its own inclinations, appetites and lusts, its powers are drained and wasted.
  • Therefore it is limited in its understanding of who and what it is and of what it has to do to discover itself and to come into its inheritance.

The doer in the human is limited in the exercise of its powers also by its slavery to nature.

  • The doer has made itself depend upon the four senses for its thinking, its feeling and desiring and its acting.
  • It is unable to think of anything as apart from the senses or as other than as reported by the senses;
  • and its feeling is guided and ruled by sensations, which are nature elementals that play upon the nerves.

The four senses originally functioned in the four worlds; now their perceptions are limited to the solid state of matter on the physical plane of the physical world.

  • Therefore the doer is trained to regard only the hard, coarse, physical and most material things and to hold them to be the realities.
  • The human is thus shut off from the higher realms and worlds of nature and cannot perceive in the light world or in the life world or in the form world or even on the three upper planes of the physical world, but is bound down to the four subdivisions of the lowest of the four states of matter on the physical plane.
  • The run of human beings desire, feel, think and act merely as human elementals, that is, their thinking, their feelings and desires are dominated by elementals, by sensations;
  • they run after and act for sensations;
  • their feelings and desires dominate their thinking, and that turns around material things as the realities and is blind to the higher parts of nature and ignorant of the royalty of the doer;
  • they have no Light in their psychic atmosphere and the little Light in the mental atmosphere of the human, is dimmed and obscured.

In addition to such limitations, human beings are inevitably subject to illusions and delusions.

  • The four senses are limited and disqualified from perceiving anything beyond on-ness, surfaces.
  • If one were to be undeceived concerning nature,his senses would have to see, hear, taste, smell and contact anywhere and everywhere.
  • The sense organs, too, are defective, and so inhibit the free action of the senses, disqualified as these are.
  • So the sense of sight does not see correctly, as they are, form, size, color, position;
  • and light it cannot see at all. So the sense of hearing does not perceive what a sound is and what the sound means;
  • the sense of taste does not perceive what it is that it tastes in food, nor does this sense perceive forms, which it ought to do, as forms are to be apprehended by taste;
  • the sense of smell does not perceive the bodies which it contacts as smell, and does not report their properties and qualities.

Because of these illusions, feeling does not feel correctly about outside objects.

  • Feeling causes thinking to conceive and interpret these objects so as to satisfy the incorrect feeling.
  • Hence the information is incomplete, distorted and often false.
  • Thus the human deludes himself about outside nature. His conceptions are delusions.

The doer has twelve portions, which re-exist successively.

  • When a doer portion enters the body it is embodied in the kidneys and adrenals by means of the breath.
  • To this embodied portion of the doer is related the thinker which does not come into the body, but is related to the lungs and the heart.
  • With the thinker is the knower which is related to the pituitary and pineal bodies.

The small embodied doer portion is seldom if ever conscious of its connection with the non-embodied portions, though there is no separation.

  • There is a reciprocal action between the embodied and the non-embodied portions.
  • Many of the ambitions, aspirations, thoughts, feelings and desires of the human are not exhausted, recognized and adjusted during life, and so fail to respond to the reciprocal action.
  • Hence the states after death, through which the doer portion that was in the body passes, are the states necessary to complete the reciprocal action of the non-embodied portions upon the portion that was in the body.
  • The portion in the body is conscious of its loves and hates, pains and pleasures, fears and longings and its turmoils and flashes of inspiration.
  • It is conscious as and of its feelings and desires.
  • It is conscious also of its calculating, comparing, reasoning, judging and other mental actions, which are all instances of thinking with the bodymind, intellectually;
  • but it is not conscious of itself as any of these mental activities.

It is conscious of an identity which it connects erroneously with its name and the body.

  • It is not conscious of its identity, and it is not conscious as its identity, as who and what it is.
  • It is conscious of feeling and desire; and that "I" which it erroneously believes itself to be, is the false "I", is the embodied portion of the doer which is mistaken for the true or real "I", as which the knower as the noetic part is conscious, knows.
  • Among the causes of misunderstanding the identity of the human, are the presence in the doer of the I-aspect of the knower and the misinterpretation of this given by the thinking under the pressure of desire.
  • The human being is conscious of the I-ness in it, and desire forces the mistaken conception, to please itself and feeling.
  • Of all this the run of human beings are unconscious, except that they are conscious of feelings and desires, and occasionally conscious of thinking and conscious of having an identity.
  • They are unconscious of the relations existing between any of the parts of the Triune Self and their aspects and between these and the Light of Intelligence.

There are in a human feelings and desires that demand communion with the thinker and the knower.

  • Yet he is not satisfied if he tries to feel and think beyond nature.
  • This is so with every doer portion in a body, but is true in a greater degree when certain others of the twelve portions of the doer are in the body, and the demand for communion with the thinker and the knower is more urgent.
  • Those portions are related on the intelligent-side. Then the restlessness causes the human to seek piety, mysticism, philosophy, occultism, asceticism, or forces him to engage in good works.
  • These efforts do not satisfy him, because he cannot distinguish what is nature and what belongs to the conscious something which is himself, the doer, and because he mixes the two in his conception of what he is and of what his "God" is.
  • As long as he is controlled by his body-mind he cannot distinguish himself as feeling-and-desire, and not as the elementals which he regards as feeling, and he is unable to feel and think away from nature, and the urge to feel and think beyond nature makes him dissatisfied.

04 Recapitulation Twelve Portions

Recapitulation continued. The doer as feeling and as desire. The twelve portions of the doer. The psychic atmosphere.

The embodied portion of the doer is passively feeling and actively desire.

  • The doer is embodied as feeling in the kidneys and as desire in the adrenals.
  • Its influence is over the whole body. It largely controls the heart and lungs, which should be entirely controlled by the thinker.
  • Feeling-and-desire cannot distinguish itself from that in nature to which it is attracted or attached.
  • Feeling has many functions. Four of them are used in its dealings with nature; they correspond to the four senses.
  • They are perceptiveness, that of feeling which perceives;
  • conceptiveness, that of feeling which makes of the perception a conception;
  • formativeness, that of feeling which gives form to and develops the conception into a thought; and
  • projectiveness, that of feeling which puts forth from the brain the thought which later becomes an act, object or event.

Feeling feels itself as being whatever affects it.

  • So feeling feels hunger, which is a craving by elementals of the body for the sensation of food, as being itself the craving of the elementals.
  • Feeling feels a wound in one's own body, as itself being the elementals which are affected by the cut, the blood and the pain.
  • It feels a wound seen in the body of another in the same way, by being all the known details, though in a lesser degree.
  • It feels the death of a friend, by being the sensations of the loss of company, comfort and support.
  • But feeling is not the hunger, the wound or the loss, which it feels itself to be.

In the case of sexual union there is an exception, because feeling feels itself as being the other side of itself in the union, though it also feels itself as the elementals which it enlivens and thrills into sensations.

  • Feeling is that of the embodied doer that receives the impressions which the breath-form presents to it, after the breath-form has received them from the senses.
  • The impressions are elementals sent in by or taken in from nature, with the current of the breath.
  • All sense impressions are carried by the breath-form to feeling.
  • There these elementals become sensations while, and only as long as, they are lit up, thrilled and formed, by being in touch with feeling.
  • When feeling feels them it makes them sensations.
  • They remain sensations as long as they are in contact with feeling.
  • When they have passed out of the touch of feeling, which they do in a short while, they are no longer sensations, but are again elementals, nature units not in contact with feeling.

Feeling is not sensation, nor is a feeling a sensation.

  • Feeling does not have any sensations of its own, or in or by itself.
  • When feeling feels a pain from strain or pressure on a nerve, elementals enter along the nerve, and through the breath-form get into touch with feeling.
  • The elementals which so enter are elementals making up the extraneous material object which causes the pain, such as a bullet, or the pleasure, such as a warming fire;
  • or elementals making up the part of the body which cause the pain, such as a fractured bone or the exhilaration of well-being, such as the lungs in deep breathing;
  • or unbound elementals such as those in the elemental streams which crowd in on a case of pain or pleasure.
  • Feeling feels them as the sensation, as a hand feels a pencil.
  • But while a pencil is not mistaken for a hand or for the feeling in the hand, the sensation, though just as foreign to the feeling as is the pencil to the hand, is

mistaken for the feeling.

Feeling in the body is that which feels.

  • Because feeling is not a sensation it can refuse elementals to become sensations; it can refuse to feel.
  • It can do this by not permitting the elementals to contact it, after they have approached it through the breath-form.
  • Elementals at all times swarm in the involuntary nervous system; and there they are still elementals.
  • It is only when the breath-form transfers them to the voluntary nervous system that they become sensations.
  • Chloroform, taken by the breath-form and acting on the voluntary nervous system, prevents sensation of pain, by disconnecting the voluntary from the involuntary system.
  • Feeling can do the same thing as anesthetics do, or else it can withdraw from the voluntary nervous system.
  • The disconnecting or withdrawing must be done by thinking.

Feeling, the passive side of the doer, is not mentality, but in thinking it uses the feeling-mind.

  • It has no knowledge, no opinion. It is strictly feeling and it only feels.
  • It does not analyze, it has no judgment.
  • It is entirely dependent on desire, the active side of itself, for stimulation.
  • It needs its feeling-mind to interpret to it what it feels and to refine and cultivate grosser feelings into finer ones.
  • It depends upon the feeling-mind to be so trained by thinking that it can feel the right from the wrong in nature and in itself, and that it can feel the thinker, and the permanence of the identity of the knower.

Feeling is not noetic, it has no identity.

  • Its tendency is to associate itself with anything and everything and so it fluctuates and has no identity in itself.
  • Feeling is one, but its feelings are many. Feeling itself as of the doer portion in the body, is the source of all feelings.
  • When feeling is aroused by the sensing of toothache, that part of feeling which is in the nerve of the tooth, identifies itself as the sensation of toothache.
  • It animates for the time the contacting elementals which cause the toothache.
  • The feelings, as pain from a toothache or the comfort from a full stomach, or as the enjoyment of a sunset or of a mountain range, are so many distinct feelings, separated and distinguished and given form by the objects which cause them, and yet all come from feeling and disappear into feeling, as whitecaps appear on and disappear in the ocean.

The cause of the separation and development of the various feelings from feeling, is one or more of the four senses.

  • These, with their impressions from objects of nature, are breathed by the breath-form into the psychic breath and so reach into and contact feeling.
  • Thus the senses are the means of elementals becoming sensations and of drawing feeling along the channels of the senses, where it becomes separate feelings.
  • When the impression reaches the kidneys and touches feeling, feeling closes upon it as a magnet holds a needle, and cannot let go at once.
  • The impression is felt as pleasant or as unpleasant and becomes a sensation, which, if intense enough, compels thinking.

Without the physical body nature could not reach feeling, could not call out feelings and could not get part of the doer into nature.

  • Nature provides the opportunity for the doer to train and develop its feeling.
  • Feeling is trained by the doer through the four senses to distinguish contacts, odors, tastes, sounds and sights.
  • Thus feeling is trained along the nature line in the arts and sciences.
  • The units in the body and in outside nature are impressed and affected by the contact with feeling.
  • In outside nature they are prepared to become units in the body.

The complement, the other side of feeling, its active side, is desire.

  • There is no feeling without desire and no desire without feeling.
  • They are inseparable, one cannot be without the other; they are in communication and interact continuously.
  • Feeling impresses desire and desire responds to feeling. Feeling feels an impression as pleasant or unpleasant and communicates it to desire to satisfy or to remove.

Desire is a surging, driving, pulling, pushing, obstinate, conscious power.

  • It answers to and complements feeling.
  • It works to gratify feeling.
  • When it cannot itself answer to all that feeling feels, it uses the desire-mind and demands that the thinking answer to feeling.
  • Desire is in communication with nature through feeling only, and with the knower through the thinker only.
  • Time is not and distance is not a factor in the action of desire, though obstacles in nature may hinder its expression there.

Desire itself is one, but there are innumerable desires.

  • These are evoked from desire by the four senses, through feelings. Any one feeling brings out a particular desire which answers to it.
  • Persons and objects of nature are introduced to feeling by the senses.
  • Feeling feels what is so brought in and evokes a desire for or against the persons or the objects.
  • The desires are or are like voices that speak to the human.
  • They urge him in favor of or against the person or object.
  • The desires being the active side seem to be, for the time, the governing part of the human.
  • Yet desire is led by feeling, and feeling by nature.
  • The feelings and the desires change, and so the human has everchanging rulers.
  • They have potential forms, as a cat, a hog, a wolf, a bird or a fish and take form after death. Desire, following feeling, goes into nature and becomes a driving power in animate nature.
  • Few desires of the living go into nature and dwell there in forms; most desires evoked by feeling produce thoughts and go into nature in thoughts.
  • The desires of the dead animate the animal forms in nature.

The embodiment of any one of the twelve portions of the doer is usually for the life of a physical body.

  • But it is sometimes the case that two or more successive portions enter the body, one after the other, with the same breath-form and so in the same life.
  • Then the person shows successively different characters which are usually displayed in different positions in life.
  • The embodied portion of the doer is separate, as far as the human which it largely is, is conscious, and yet is not separated from the non-embodied portions.
  • It is accountable for its own feelings and desires, but the non-embodied portions are in a lesser degree affected by them and are helped or hindered and enjoy or suffer for them, as it does for theirs, because it and they are one.
  • Yet as to physical events in a life, each portion reaps what it has sown.
  • Ultimately the body must be so competent that all twelve portions will be in it at the same time, so that the whole doer is embodied.

The psychic atmosphere is matter of the doer, but is not as developed as is the matter of the mental atmosphere.

  • It is that matter of the doer which is related to the form world and has to do with matter of that world, by action and reaction.
  • The atmosphere is distinguished from the doer, which is its nucleus of action, and from the psychic breath, which is the current flowing from the atmosphere into the doer and from the doer out into the atmosphere.
  • The psychic atmosphere ebbs and flows as the psychic breath, in and through the physical breath and so keeps that and the physical body going.

The psychic atmosphere is also to be distinguished from the naturematter, that is, elementals of the form world, which is in it.

  • The form world surrounds and penetrates the physical world, and the psychic atmosphere may be in touch with any part or all of the form world.
  • Time and space, as known in the physical world, do not exist in the form world, and are no hindrance to the psychic atmosphere and the doer.
  • The psychic atmosphere is not embodied, but parts of it pervade the physical atmosphere and the physical body, which are in it.

The form world is not in direct touch with the psychic atmosphere;

  • communication between the two is kept up by means of the breath-form for the doer,and by the physical body for nature.
  • The doer does not act on the form world directly. It acts on the breath-form by means of the psychic breath, which flows in the physical breath, and acts through the breath-form and the four senses through the physical world on the form world.
  • The form world reaches the doer in the inverse order.
  • Nature elementals of the form world act through the physical world on the sense organs in the body and are by the breath-form conveyed through feeling to the psychic breath, which circulates them in the psychic atmosphere.

In the psychic atmosphere is no Light of the Intelligence, and therefore the psychic breath does not carry Light and the doer is without Light.

  • In the psychic atmosphere is psychic matter, which is part of the doer.
  • Some of this matter is without form and some is in the changing forms of feelings and of desires.
  • These, though different, are not separate things in the atmosphere and their forms are not forms like physical objects.
  • That which is called form is the cause of physical form.

When feeling issues as a feeling, or desire issues as a desire, these separate feelings and desires take on the form of what they feel or desire, and these forms of the feelings and of the desires circulate in and are a portion of the psychic atmosphere.
*These feelings and desires are psychic states and act as psychic memories when they affect the embodied doer portion.

There are also in the psychic atmosphere elementals of the form world;

  • while they are entertained they become sensations of sprightliness or gloom, grief or recklessness, curiosity or adventure, or other psychic states.
  • Some of them take on the so-called forms of the feelings and desires and affect elementals of the physical world, that is, the matter of the physical world, and thus feelings and desires enter into insects and into flowers.
  • Some of the elementals in the psychic atmosphere evoke other feelings and desires. Some enter the psychic atmosphere of others and there stimulate similar feelings and desires.

The elementals of the form world are finer, more subtle, than the elementals which are physical pleasure or pain; but they are only elementals, which arouse the feeling and play with it.

  • So pain experienced in an eye, irritated by a cinder or a cold, pleasure felt while eating, excitement of crowds caused by demagogues or bigots, are elementals of the physical world.
  • But castles in the air, clouds of gloom, deep emotions and the visions, transports and communion of mystics are elementals of the form world which are playing in the nerves and on the feeling and desire of the doer.

05 Recapitulation - Thinker of Triune Self

Recapitulation continued. The thinker of the Triune Self. The three minds of the doer. The minds of the thinker and the knower. How desire speaks in place of rightness; the reversed round. The mental atmosphere.

The thinker is in its mental atmosphere and is in communion with the doer and the knower of the Triune Self by the mental breath.

  • It lets the embodied portion of the doer, which is virtually a human animal, use three of the seven minds to get what it wants, by thinking;
  • but on the other hand it brings to the human some of the knowledge of the knower, to show it what it should do and to warn it when about to do wrong.
  • The thinker thinks with the Conscious Light of the Intelligence that is loaned to the Triune Self,so that any one of the seven minds may focus some of the

Light and turn this on the subject to which the thinking is directed.

The seven minds are centered in reason, the active side of the thinker.

  • They are distinct from each other, that is, they are as seven kinds of thinking with the Light of the Intelligence, yet they are one;
  • they have to be spoken of as separate to show how thinking is done.
  • All seven kinds are to act according to one principle, which is, to hold the Light steadily on the subject of the thinking.
  • Four of the kinds, those of rightness and reason of the thinker, and of I-ness and selfness of the knower, do this perfectly.
  • The three minds which the embodied portion of the doer may use, that is, the body-mind, the feeling-mind, and the desire-mind, are unable to do this properly;
  • they do not act independently of the body, for they work from the heart and lungs and cannot be well controlled by the doer, nevertheless they may make the effort. Usually only one kind, the body-mind, is workable by the doer in the human, never more than three.
  • After death, freed from the body, they repeat automatically their actions during the past life.

Reason is at all times in touch with the knower, though the human does not know of this.

  • Reason operates the destiny of its human being, and is the direct and immediate dispenser of it.

The body-mind that is used by the doer in the human works with the senses and thinks for the body, the sex of the body and the physical world;

  • it deals with the phenomena of physical matter. A perception of a thing is made by this body-mind, not by the senses, which merely bring in an impression. * The perception is the consideration which the body-mind, as the perceiver, gives to the impression which has been brought to the doer.

A conception is made by the body-mind when it endeavors to focus Light on a perception.

  • The body-mind is that used in perceiving, planning, comparing, analyzing and judging the affairs of business and of science, of law and of politics, of convention and of religion, from any physical act or object to the loftiest conception, and is what people usually term their "mind."
  • By its thinking it has made the visible world and the acts, objects and events that have brought about the conditions and situations thereon.
  • It takes objects of nature and makes them subjects of thinking.

None of the other minds work directly for nature.

  • The feeling-mind should think for feeling and the expressions of feelings, but it is invariably controlled by the body-mind and the result is that it works for the body, that is, for nature.
  • Whenever one tries to express what he feels he does so with the feeling-mind.
  • This effort is made by almost everyone in language, music, painting, architecture, sculpture, adventure, acting, dancing, cooking, shooting, sailing and the use of tools.
  • Usually the feeling-mind is not workable, and so people are not able to use it as it should be used.
  • But if their efforts are somewhat successful they stand out as original artists and manipulators of tools and instruments, and are called poets, writers, musicians, painters, sculptors, adventurers, discoverers, actors, dancers, cooks, marksmen and sailors.
  • The mental action of such revealers, artists and artisans corresponds to taste and form in nature.
  • If to the ability to use the feeling-mind there is joined a body in which suitable elementals predominate, the person will excel in his art.

The third kind, the desire-mind, thinks for desire and to execute desires.

  • There are four functions of desire, namely, the power to be, to will, to do, and to have.
  • As persons by the effort to use the feeling-mind become artists and artisans in handling things so as to express their feelings, so persons by the more or less successful efforts to think with the desire-mind display their power and are more or less successful in being, in willing, in doing or in having the objects of their desires.
  • Desires are put into effect through efforts to think with this desire-mind.
  • People who stand out among the mass are those who have accomplished things according to feeling or to desire or to both.
  • They are people of sentiment or of action.
  • They are successful, not merely because of the feeling or the desire or because of their efforts, but according to their ability to work and think with the feeling-mind or with the desire-mind.
  • If persons have much feeling without being able to use the feelingmind they are swallowed up by a morass of sentimentality, or if they have strong desires without the ability to use the desire-mind, they are often brutes in word and deed.
  • The mind for feeling cannot be used at will unless the human is able to use to some degree the desire-mind;
  • and one cannot use the desire-mind at will, unless he is able to use the feeling-mind, at least in some degree.

The body-mind tries to turn the Light on the objective, physical side of the impression only.

  • The feeling-mind, if it does think for feeling, tries to turn the Light so as to express the subjective side of the impression which is concerned with sympathies and sentiments.
  • The desire-mind, if it does think for desire, tries to turn the Light so as to express the subjective aspect of the impression, which is concerned with accomplishing or getting or holding possessions or a name or power.
  • The feeling-mind thinks for feeling, and so for all the feelings, whether they be for nature or toward the doer.
  • The desire-mind thinks for desire and so for all the desires, whether they reach for nature or into the doer.

Yet the body-mind invariably controls all the thinking in the world.

  • With it a man thinks for the "things that make life worth living", for the run of human beings.
  • Physical things are what he wants to feel or not to feel and what he desires to have or to avoid.
  • He does not want to feel feeling or feelings.
  • Therefore he can use only the mind that thinks for physical things.
  • His feeling and his desire strive by this bodymind to get physical things.
  • By thinking physically he gets an abundance of physical gifts, but no psychic advancement of his doer, no finer feelings, no nobler desires.
  • When he holds steadily on to an object, his feelings and desires cause this body-mind to turn to the object as a subject which he wishes to have, to do or to be.
  • The mind tries to focus the Conscious Light on the subject to the degree that his feelings and desires hold steadily to the object.
  • When an impression of an object has been taken by the senses and reduced to a point, it is taken by the breath-form to the kidneys and there makes contact with feeling.
  • When this has aroused desire in the adrenals, desire takes the impression to the heart, to rightness, whence it is passed on to reason in the lungs.
  • There the breath fixes it on the form of the breath-form and so affects that and through it the nerves of the involuntary system.
  • All this is done with an incoming breath.
  • If the man wants the object, his feeling and desire hold the body-mind upon this impression on the breathform and an attempt at thinking on that subject begins in the mental atmosphere, in the area from the lungs to the brain.
  • The brain in the thorax is not organized for thinking but for breathing and for the circulation of the breath;
  • the brain in the head is used by the heart and lungs for thinking.
  • But the brain is secondary, the heart and lungs are the principal, though at present disorganized, organs for thinking.
  • The cranial brain does the work as a substitute for the thoracic brain.
  • Thinking is done between an outgoing and an incoming breath, if there is any thinking, but much of what passes for thinking is not actual thinking.

While the body-mind attempts to focus the Light, other sense impressions come into the area, along the same road, attracted to the Light.

  • They attempt to get into the Light. Other elementals in parts of the body are stimulated or are devitalized and are projected as forms by the breath into the area of the thinking.
  • Still other obstructions, such as thoughts and thinking, are in the mental atmosphere and interfere with the focussing.
  • If one continues to feel and to desire an object, the Light will show him how it is to be obtained.
  • As soon as this is seen, elemental matter takes the impression of the means by which it is to be obtained.
  • The matter is of the life and form planes of the physical world and affects the radiant and airy matter of the physical plane and reaches and impresses those persons through whom the object is to be obtained.
  • The continued thinking brings about circumstances aligning persons, places or things so that the object will be attained, unless this interferes with destiny.

The mind for rightness is not usable by the human;

  • it thinks for rightness, on estimates and judgments on the subjects presented to it by reason, and on communications which come to rightness from selfness.
  • The thinking consists in holding the Conscious Light in the mental atmosphere on the subjects which are presented by desire or by reason.
  • Human beings cannot in any way work the mind of rightness.
  • The mind for reason is for thinking by reason and leads the Conscious Light into all subjects and questions which are brought to reason by desire.

The mind for I-ness is for communication with I-ness.

  • I-ness uses it, but a human cannot.
  • When he can consciously communicate with it, he will be more than a human.
  • The mind for I-ness holds the clear Light of the noetic atmosphere on, and so identifies what is done by the other minds with feelings or with desires that urge them. I-ness uses its mind to flash Light to reason, when the human wants to know who he is.
  • Then reason satisfies feeling and desire by letting them have the feeling of the ego or false "I".

The mind for selfness is for communication with selfness; it cannot be used by the human.

  • Selfness uses its mind to flash the clear Light of conscience, that is, the sum of knowledge on any moral subject, to rightness, and so to warn.
  • Selfness uses its mind to give knowledge to reason, though the human does not come into possession of this knowledge except in the rarest cases.

If the human had the ability to reach in his thinking to the mind for I-ness and to the mind for selfness even as little as he can now think with the body-mind, he would know himself, who and what he is, as a consciously immortal doer in the Eternal of the Triune Self as well as throughout time, and he would know his destiny.

The matter of which these seven minds consist is matter of the Triune Self and therefore has no qualities and no activities which can be designated by terms applicable to nature-matter.

  • However, the matter is matter of the thinker, not life matter of the nature-side, and corresponds to and affects matter of the life world.
  • It affects it by its efforts to hold Light of the Intelligence that is in the mental atmosphere, on a subject of thought which the senses have brought in and which has reached the body-mind.
  • It affects it also by passive thinking and by the nature-matter that is in the thoughts circulating in the mental atmosphere.
  • Efforts at thinking, which at present is done mostly with the body-mind, affect the active side of the units in the life world, and so cause the units as passive things to be lit up, to be energized and to take on a life impulse which eventually manifests physically.
  • The minds, when they do work, also affect feeling, and desire through feeling.
  • They do not affect the knower, because they do not think about it.
  • They have a powerful effect on the physical body through feeling.

Rightness is the name here given to the passive side of the thinker.

  • Rightness is of as much importance to the human as its organ, the heart, is to the body.
  • Rightness has some of the clear Light.
  • It is as if a point opened from the heart into the noetic atmosphere.
  • At this point of Conscious Light is the little flame in the heart that makes the being human.
  • The feeling of rightness is the standard of what is right for the human on any subject.
  • Its nature is to be right, that is, as it should be, in the Light of the Intelligence.
  • Rightness is conscious of that which is presented to it, as being right or wrong.

The relation of rightness to reason is analogous to that of feeling to desire.
*Feeling prompts desire and desire tries to satisfy feeling, but rightness and reason in themselves actually do satisfy each other and act in agreement, though their organs, which are the heart and lungs, are usurped by feeling and desire.

Rightness is replaced in the heart by desire.

  • Reason allowing feeling and desire to use the first three minds, seems to act upon the urge of desire, which, speaking from the heart, seems to overpower and speak in place of rightness.
  • When feeling will not feel for nature, but will listen to and be guided by rightness, and when desire will not act except under the guidance of reason, feeling-and-desire will withdraw from the heart, where now both are.
  • Rightness will then be in the heart, its own organ, and will act on, regulate and advise feeling. Feeling will prompt desire from the point of view of rightness instead of from that of nature.
  • Desire will seek contact with rightness; it will seek to be approved by rightness instead of forcing out rightness and speaking from its place to the body-mind.
  • Then the round is reversed.
  • Whereas now feeling influences desire, desire taking the place of rightness and compelling the feeling-mind to serve feeling for the benefit of nature, the round going the other way will start from rightness, not from nature.

Feeling will not feel unless rightness starts it, and then it will prompt desire which will seek approval and confirmation by rightness, and rightness itself will start reason, to work with its mind to satisfy feeling.

  • Thus the lemniscate will be reversed, and represent a self-government from within, (Fig. IV-B).

Rightness thinks particularly on such subjects as affect the Triune Self rather than nature;

  • and, because it is under the Conscious Light, which is Truth, thinks of them as being right or not right. It thinks of the correctness of the manner in which the doer is affected by nature, and of the manner in which the doer feels and desires in itself, apart from nature.
  • It sanctions any feeling which is right and discountenances any feeling which is not right, under the Light.
  • It approves of any right act or intent to act by desire, and denounces it when wrong.

Feeling-and-desire cannot induce rightness to leave its position, but they can refuse to listen to it and can crowd it out by the body-mind;

  • and this is what the human usually does. He has done this so persistently in the past, that desire has usurped the place of rightness which has been forced, so to say, into a corner of the heart.
  • A human wants what he wants whether it is right or not, and gets it by his ability to think how to get it.
  • In the human the organs through which feeling and desire function are the kidneys and adrenals, but a human neither feels in the kidneys nor desires in the adrenals.
  • Feeling and desire have taken possession of the heart, which is the organ of rightness.
  • When rightness speaks in the heart, feeling and desire overpower it and, as lust and anger, speak in its place.
  • This is so where self-interest rules. On moral questions rightness receives flashes of Light from selfness and so becomes the mouthpiece of conscience without respect to how one feels or what he desires.
  • Where self-interest does not rule and has no power to affect the correctness of things, as in observing the time of day or in calculating tide time tables, rightness is not interfered with by the doer.
  • Then desire starts the body-mind to discover, calculate, ascertain or solve whatever is desired.

For all mundane things the body-mind is used.

  • Its thinking presents to rightness the subject on which the thinking strives to hold the Light. When the thinking presents a conclusion, that is, when it thinks, it holds the Light steady on the subject, and rightness says "far away", "near it", "incorrect", "correct", "wrong", "right", "no", "yes".
  • In this way rightness determines the correctness or deviation therefrom in searching and assembling facts and in calculations, opinions and judgments.
  • The little invisible flame in the heart is steady when the thinking is correct, but flickers when the thinking is not correct.
  • Whereas the mind of reason extends from the lungs to the brain, rightness never leaves the heart.

The mental atmosphere of the human is a portion of intelligent-matter which is included in the noetic and which itself includes the psychic atmosphere. * It, like the other two, is not directly connected with the physical body and so the physical organs are not in touch with the mental atmosphere.
It acts in and upon the physical body through the mental breath, which acts through the psychic breath which acts through the physical breath in the heart and lungs.
The mental atmosphere does not blend with the psychic atmosphere, though it contains it and is through it as light shines through water.

The mental atmosphere of the human is related to the noetic atmosphere by the mental breath and the noetic breath.

  • Through these breaths it receives Light of the Intelligence from the noetic atmosphere.
  • In the mental atmosphere of the human the Light is dimmed, obscured and impeded as in a fog, but the atmosphere does not affect the Light.
  • The Light never leaves the mental atmosphere; not even when it is mixed with desire in a thought and is issued into the forms of nature.
  • The Light can go from the mental atmosphere into nature carrying a portion of the matter of the atmosphere with it, can circulate in nature and can be brought back into the mental atmosphere, all without leaving the mental atmosphere.
  • It is as though the mental atmosphere were extended with that Light into nature.
  • When the Light is brought back it brings adhesions which seem impressions and affect the matter of the mental atmosphere, but not the Light.

These accretions are among the obstacles that impede the thinking.

  • The obstacles consist of matter of the life world, of the form world and of the physical world, brought in by perceptions of what the senses present, by feelings and by desires through passive and active thinking, by nature-imagination and by the thoughts of oneself and of others.

The mental atmosphere of the human is related and corresponds to the life world.

  • The mental atmosphere is intelligent-matter and the life world is nature-matter.
  • The atmosphere is one, the life world is made up of many.
  • The thinking which goes on in the mental atmosphere stirs up and awakens life in the units of the life world, and there causes the units to dart, to whirl, to eddy and to contract and expand.
  • What the atmosphere does to the world, the worlddoes to the atmosphere.

The life world reacts on the mental atmosphere and so stirs it up and causes concentration and diffusion in it, which cause further thinking and thoughts.

  • In the mental atmosphere are one's own and others' thoughts and elementals of the life world.
  • These are habits of thinking.
  • In the lower part of the atmosphere is the psychic atmosphere and in that the physical atmosphere with their elementals of the form world and of the physical world.
  • These elementals suggest thinking on their own lines and produce passive thinking and nature-imagination, so as to become sensations.
  • Human beings cannot use the mental atmosphere as a whole, but only that part of it which is in the psychic atmosphere of the doer.

The minds used by human beings have difficulties in working in the Light which is dimmed and obscured by these hindering things and so have to be trained in being steady in holding the Light.

06 Recapitulation Knower of the Truine Self

Recapitulation continued. The knower of the Triune Self, selfness and I-ness. The noetic atmosphere. What a human is conscious as. Isolation of feeling; of desire. Being conscious of Consciousness.

The knower of the Triune Self does not feel or desire, nor does it need to think to get knowledge;

  • it is Self-knowledge. Knowledge of the Triune Self does not change. When it acts it acts as Self-knowledge.
  • It is that which knows, and which knows its identity.
  • When thoughts are balanced and so knowledge of the conscious self in the body is acquired, it is acquired by the human, not by the knower that already has and is all knowledge.

I-ness is the passive side of the knower, and selfness its active side.

  • I-ness is the undying, continuous, unchanging, self-same, self-conscious identity of the Triune Self.
  • It is in the noetic atmosphere, in the clear Light of the Intelligence.
  • It witnesses and so identifies all the feelings and the desires which are carried out by the thinker, but is untouched and unaffected by them or by the changes that go on in them.
  • Neither reason nor rightness interferes with I-ness, and I-ness does not interfere with either of them.
  • I-ness is not connected with outside nature; but in the body its organ is the pituitary body, through which it lets Light of the Intelligence into the body.
  • Nothing can approach I-ness that cannot stand in the clear Light, which is a reason why the doer does not communicate with it, or is not conscious of what it is in this life or of what it was in past existences and why it cannot remember those lives.

The I-ness and the selfness of the knower are not in the body.

  • The feeling in the body feels I-ness and thinks of itself as "I", and so is the "ego", the false "I".
  • The desire in the body desires selfness and thinks of itself as "self".
  • The "self" is only desire to the human.
  • Thus feeling-and-desire in the human is the feeling of identity and the desire for the knowledge of Self.
  • Among the desires are some that are classed as good and others that are spoken of as evil.
  • The good ones cause the desire of an ideal or higher Self, and the bad ones cause the desire of an evil or lower self, which are then called by some the "Higher Self" and the "lower self".

Selfness is the knowledge of itself as a Triune Self in its entirety and of its permanence throughout all the changes in the doer.

  • This knowledge is a whole, unbroken, unlimited as regards itself, its noetic atmosphere and the noetic world. Selfness is not directly connected with feeling-anddesire and is not affected by anything that feeling-and-desire do.
  • Selfness is connected with rightness and with reason.
  • To rightness it gives flashes of the Light of the Intelligence.
  • When subjects of a moral aspect are considered by the human, these flashes are regarded as conscience.
  • Selfness gives to reason flashes of Light on rare occasions for the human, and these flashes are intuitions, teachings from within, concerning a subject or thing.
  • They come to reason from the mind for selfness, and then to the human through the mind of reason.
  • Selfness and I-ness in their relation to each other are the two aspects of the knower.
  • When one side acts, the other reinforces and amplifies the action.
  • When I-ness is in evidence, the knowledge of selfness is behind that I-ness; when selfness acts, the identity and endlessness is behind the knowledge.

Selfness and I-ness differ from each other in that I-ness is a conscious, persistent identity without beginning or end, and selfness is the knowledge without
beginning, end or break;

  • but selfness and I-ness are the same in that the knowledge and the identity cannot act without each other.
  • Of this knowledge selfness makes available through rightness only what relates to the portion of the doer in the human in the performance of his duties and what relates to itself as selfness, when the human prepares himself to receive such knowledge.

Selfness and I-ness are related to the Intelligence from which they receive the Light.

  • They stand in the Light, and therefore are in the Intelligence.
  • They do not stand in the fullness of the Light, yet they stand in clear Light.
  • They give the Light to the noetic atmosphere, conserve it there, and after the Light has been made unattachable they may restore it to the Intelligence. Selfness, and in a lesser degree I-ness, issues Light into the mental atmosphere.

A human may become conscious of the presence of I-ness.

  • It is also possible, but it is improbable, that he will come into contact with selfness.
  • Though he cannot so come into contact by his own efforts, yet if he has made enough effort in that direction, selfness will know when it will let him be conscious of it.
  • Then the human has a standard of himself as that which is conscious in the Eternal without change or break, which he distinguishes from himself as the human being of short duration made up of days and nights and conscious only of his waking hours.
  • He is astounded at the vastness and the verity of the knowledge which is his own, and yet not his as the human. He becomes conscious of this identity and knowledge by the action of the mind of I-ness and the mind for selfness, not by his own volition but by the grace of Iness and selfness, who use them to make him conscious.

The organ of I-ness is the rear half of the pituitary body and the organ for selfness is the pineal body, in the brain, (Fig. VI-A,a).

  • While the use of these organs has not been usurped, as has the use of the heart by feeling and desire, yet they are not in use, except to the limited extent in which a human is allowed to be conscious of himself.
  • There is, however, a usurpation of the brain, which should be used for noetic purposes but is used by the heart and lungs in thinking about physical things. Such thinking should be done in a pelvic brain, now degenerated and inoperative, except for the sexes.

The knower is in the noetic atmosphere which flows as the noetic breath.

  • The noetic breath is intelligent-matter and so does not in any way resemble the physical breath.
  • The noetic breath flows in the mental and that flows in the psychic breath and that in the physical breath.
  • In the physical breath the noetic breath starts the lunar germ, by giving Light to a transient unit of matter of the light world in the generative system of the physical body.
  • The noetic breath does not work directly, but through the mental and the psychic breaths and at last through the radiant current of the physical breath gives Light to a unit in the radiant matter in the brain, which so is made the lunar germ.
  • The noetic breath, working through this aspirational fire breath when this ascends the spine, takes the Light that is saved automatically every month, back to the brain.
  • The noetic breath also carries the solar germ, which is a part of the noetic atmosphere bearing clear Light, down and up the spinal cord during the life of the body.

The noetic atmosphere is not matter of the light world. It is intelligent-matter and belongs to the Triune Self.

  • In the atmosphere are I-ness and selfness, the noetic breath and the Light of the Intelligence.
  • It permeates the mental, psychic, and the physical atmospheres and the physical body, and all these are kept going by the breath of the noetic atmosphere.

The Light of the Intelligence is throughout the noetic atmosphere and the Light impresses the intelligent-matter in the atmosphere.

  • In the lower portion of the noetic atmosphere, where are the psychic and the physical atmospheres, the Light is not perceived, not because there is actually no Light, but because the matter in these atmospheres cannot make contact with the Light.
  • The condition is like that of a man who cannot see because he is blind, and not because there is no light.
  • The noetic atmosphere is of the noetic world, a name given to that which unites in knowledge the noetic atmospheres of all human beings.

The noetic atmosphere can act in any part of the light world and affect the elementals, the matter and things in that world, but these cannot act in the atmosphere.

  • The Light in the noetic atmosphere affects the matter of the light world so that that matter seems to be itself light and the light world a shadowless world of colorless light.
  • The entities of the life, the form and the physical worlds, which are in the lower and the lowest portions of the noetic atmosphere, do not affect the noetic atmosphere; they act only in the atmosphere which corresponds to the world in which they are.

The knower and the thinker of the Triune Self are perfect. The doer is not perfect.

  • The duty of the doer is to make itself perfect, under the guidance of the thinker.
  • Feeling and desire must identify and isolate themselves, to be conscious that they are distinct from the body and nature.

In a human feeling and desire are not thus conscious.

  • A human is, however, conscious that he is conscious of feeling and of desire, of thinking and of a certain identity.
  • At death he loses even this trifle of which he is conscious, because he does not think of what he is conscious of or as during life.
  • If he will think of what he is conscious as during life, he will be conscious of it at the time of death.
  • Everyone should try to be conscious of his identity with his Triune Self at the time of death, apart from the body with its name.
  • Then he will be conscious of his identity in the after-death states and will be conscious of his identity as distinct from the body and its name, when he again re-exists.

Being conscious is the presence of Consciousness in that which is conscious.

  • Only a doer can be conscious of being conscious, or that it is conscious.

Nothing in nature can be so conscious.

  • Nature units are conscious only as their functions and never as what they are, nor are they conscious of their functions.
  • Every human is, so to speak, an infinitesimal opening into the indescribable immensity of Consciousness.

A human does not know what he is conscious as.

  • He knows that he is conscious, which means he knows that he is. This is the only thing he actually does know.
  • It is the only thing he knows of reality.
  • He does not know who or what it is that is conscious as he. He is conscious of many things, of his feeling, of his desiring, of his thinking and of his identity, but he is not conscious as these things.
  • He is conscious of his body, of its parts, of its senses, and of the sensations of these as pleasant or unpleasant, interesting or indifferent.
  • He is not conscious of all there is in his body, nor of the manner in which the units in the body are conscious as their functions.
  • He is not conscious as his senses.
  • He is conscious of the objects perceived, but not of the manner in which he perceives them.
  • He is not conscious of the manner in which the sense organs act, the senses work, nature-matter is affected, the breath-form operates and the doer reacts.
  • He is not conscious of what the things actually are, but is conscious only of certain impressions which are made on him by the perception of these things.
  • He is conscious of sensations, but can never be conscious as sensations, such as pains and pleasures, hunger and thirst, love and hatred, joy, sorrow, gloom and ambition.

That in the human which is conscious that it is conscious, is the aspect of the doer which is feeling and the aspect which is desire.

  • That of which he is conscious is the body which is nature.
  • This contact of nature with the doer produces an illusion which disables the human from distinguishing himself as being conscious, and as being distinct from the body as nature.
  • The doer in the human cannot be conscious as being conscious, while it is conscious of what it is conscious.
  • It cannot be conscious as doer while it is conscious of nature.
  • That in the human which is conscious that it is conscious, must disconnect itself from the body of which it is conscious, to become conscious as itself.
  • Therefore, it is necessary for feeling to distinguish, identify, itself, so that it will know what it is, and will know that it is not nature.
  • That portion of the doer which is conscious that it is conscious, needs no thinking to be so conscious.

To be conscious of nature it needs the thinking of the body-mind.

  • To be conscious of itself as feeling it needs the thinking of the feeling-mind without interference by the body-mind.
  • By that, the feeling-mind, it is made conscious that it is feeling.
  • By the thinking of the desire-mind it is made conscious that it is desire.
  • In being merely conscious of nature or of feeling or of desire, these minds are passive.
  • They must be active in order to recognize nature as functioning, or feeling as functioning, or desire as functioning.
  • For the doer in the human to become more than merely conscious that it is conscious, feeling must think of itself with the feeling-mind and without the bodymind.

When one thinks, he is conscious of sensations and of nothing more.

  • This means that impressions from objects of nature contact and grip feeling and while so gripped are sensations and are not distinguished from feeling.
  • This thinking is done with the body-mind.
  • The feeling-mind and the desire-mind are, so to speak, limp and flabby.
  • For the doer to be conscious as what it is, it must not be conscious of sensations.
  • For feeling to know itself as feeling when it is freed, it must first understand or realize itself in the body.

To stop sensations, one must stop the use of the body-mind and one does this by disconnecting the breath-form by which the sensations come in.

  • This is done by giving undivided attention to thinking with the feeling-mind, on feeling only.
  • When one is successful in thinking with the feeling-mind only, one is not at all conscious of nature, but discovers oneself as feeling.
  • This is the introduction of the doer in the human to itself, and is the beginning of Self-knowledge.

The system for one to think without creating thoughts or to think so that one will have Self-knowledge, is based on one's being conscious and on becoming conscious in higher degrees by the use of the feeling-mind.

  • After one has become conscious of oneself as feeling, that is, has freed feeling, and has established oneself as a being independent of the body and nature, even while conscious of his body, he is qualified for being conscious in higher degrees.
  • One does so by giving one's undivided attention to thinking of desire.
  • Such thinking calls into use the desire-mind.
  • When one has become conscious of oneself as desire, that is, has freed desire, and has established himself as desire, as a being independent of the body and nature, even while conscious of the body, one is qualified to become conscious successively as rightness, reason, I-ness and selfness.
  • Then one is conscious as and knows oneself to be the complete Triune Self.
  • This is the object to be obtained by the system of thinking without creating thoughts, that is, without attaching oneself to nature.

Being conscious that one is conscious is, as it were, a point in the fullness of the boundless circle of Consciousness.

  • To speak of point or circle on the intelligent-side is a metaphor, because points, lines, angles, surfaces and circles are nature-matter, degrees of nature-matter.
  • They are presence, throughness, in-ness and on-ness.

On the intelligent-side there are no points, and there is no development into circles.

  • But points, lines, angles, surfaces and circles can be used as symbols.
  • They are accurate symbols indicating the doer's progress in being conscious on the intelligent-side.
  • But it is always to be remembered that they are symbols, metaphors like word-forms for living things in nature, which are used to designate things of the doer, because no word-forms for the doer are available.
  • Thus it may be said that all possibilities of knowing begin from a metaphorical point of being conscious.
  • This point is expanded to a circle, as one progresses in being conscious.
  • The circle of his being conscious is ever expanded as he becomes conscious in higher degrees, until he is conscious as the boundless circle of Consciousness.

The system of thinking without creating thoughts is based upon the use and the training of the feeling-mind until feeling is isolated, and then upon the successive use of the other minds to be conscious as the Triune Self. Being thus conscious is after all only a small circle of being conscious.

The Triune Self must go on until it is conscious as an Intelligence, and on and on until it is conscious as Consciousness.

He who bears in mind what has thus been recapitulated, and assiduously puts into practice the system of thinking, now to be dealt with, will find in it a way to develop himself to whatever he may aspire to. He will see a way towards becoming one with whatever his highest conceptions of Deity may be, that is, with his own thinker and knower, and how to attain the greatest accomplishment possible to a human, which is:

being conscious of Consciousness.

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