Man Woman Child - Part II

PART II
THE CHILD: "Mother, Where Did I Come From?" and: How to Help the Child Remember

he making of machines and the tools to make machines marks the beginning of
civilization. The pivot, lever, sled, and wheel of primitive times, no less than the
intricately complicated and delicately adjusted instruments and mechanisms which Thave helped to make civilization what it is, have been brought into existence by the thinking
and the thoughts of man.
Man's accomplishments with machines have been so great, and he has been so
successful in the invention of new machines, that he sometimes assumes that nearly all
things are machines. The machine so dominates man's thinking that the period has been
designated the machine age.
A modern psychologist was asked: "Do you mean to say that you consider man to be
a machine-and nothing more than a machine?"
And he answered: "Yes, we mean just that."
"Then a term more suited to your study would be mechanology. Your term
psychology is a misnomer. You cannot have a psychology without a psyche."
When asked for a definition of psychology, he answered: "Psychology is the study
of human behavior. 'Soul!' No, we do not use the word soul. If soul is not the body, we do not
know anything about the soul. For over two thousand years philosophers have talked about
a soul, and in all that time they have not proved that there is such a thing as 'soul'; they have
not even told us just what a soul is. We modern psychologists could not study an alleged
thing about which we know nothing. We decided to stop talking about what we do not
know, and to study something about which we do know, that is, man as a physical organism
which receives impressions through the senses and which responds to the impressions
received."
It is true! People have talked about a soul without being able to say what a soul is or
what it does. No definite meaning has been given to the word "soul." Soul is not descriptive
of any act or quality or thing. The word "Doer" is here used when "soul" would ordinarily be
employed to indicate a connection with "God." But the term "breath-form" has been
coined-instead of soul-as descriptive of certain very definite functions, prenatally, during
life and in the early after-death states.
Man has made a robot as evidence that man is a machine, and that a machine could
be made that would do the things that man does. But a robot is not a human machine, nor is a
human machine a robot. The human machine is a living machine and it does respond to
impressions received through its senses, but it responds because there is a conscious
something inside, which feels and wills and operates the machine. That conscious
something is the Doer. When the Doer in the body is cut off from the machine or quits it, the
machine cannot respond because it is an inanimate body and cannot be made to do anything
of itself.
A robot is a machine, but it is not a living machine; it has no senses, is not conscious,
and there is no conscious something inside to operate it. What a robot does, it is made to do
by the thinking and the acting of the Doer in a living human body. Man would like to breathe
the breath of life into his robot, even as Pygmalion tried to give life to his ivory statue,
Galatea. But he cannot do that, and he cannot pray-as Pygmalion did to Aphrodite to give
life to the object of his own fashioning-because, believing that he is a machine only, there is
nothing to which a machine could pray.
However, the body of every man and woman actually is a machine, made up of
many parts which are coordinated into one living, self-functioning whole. Briefly, these
parts take in four systems-the generative, respiratory, circulatory, and digestive systemsand
the systems are made up of organs, the organs of cells, the cells of molecules, the
molecules of atoms, and the atoms of still smaller particles, such as electrons, protons and
positrons. And each of these infinitesimally small particles is a unit, an irreducible and
indivisible One.
But what is it that composes all those constituents into, and controls, the living man
and woman body? That is indeed one of the great mysteries of human life.
The unit doing this is the "breath-form." The term includes and expresses succinctly
its functions and the idea which other terms currently in vogue are intended to convey, such
as the "subconscious mind" and the "soul." The breath-form is the coordinator and general
manager of the human body, and the human being is the only creature possessed of a breathform;
no animal has a breath-form, but the model or type of every breath-form is many
times modified and extended into the animal and vegetable kingdoms of nature. All
kingdoms of nature are dependent on the types of man and woman; thus all forms of life are,
in an ever-descending scale, modifications and variations of the man and woman types.
For a conception to take place during the union of man and woman, a breath-form
must be present. Then, through their breaths, the form of the breath-form enters into and
relates, and then or later bonds, the spermatozoon of the man body and the ovum of the
woman body. The bonding of the man and woman cells by the breath-form is the beginning
of what will eventually become a man body or a woman body.
The sperm of the man body is the entire man body and its hereditary tendencies,
reduced to the minutest model of the man body. The ovum of the woman is the smallest
model of the woman body, bearing the impressions of all its antecedents.
As soon as the breath-form bonds the spermatozoon and the ovum, its potential two
sides become actual, as an active side and a passive side. The active side is the breath; the
passive side is the form of the body to be built.
Each breath-form belongs or is related to an individual conscious self, whose
pending re-existence calls forth the breath-form from a temporary state of inertia to serve
the same Doer once again during a term of life on earth.
The active side of the breath-form, as breath, starts the spark of life which unites the
two cells of the future parents; and the passive side, as form, is the form or pattern or design
according to which the united two cells begin to build. They build to order a special
machine for the Doer who will live in, and keep alive, and manage that body. However, the
breath of the breath-form does not enter the fetus itself during gestation, but throughout this
period it is present with the mother in her atmosphere or aura, and through her breath causes
the building and impressing on the form what the Doer who is to live in the new body has
made its physical destiny. But, at the birth of the body, the breath of the breath-form enters
the body itself with the first gasp as the breath of that body, and at the same time an
extraordinary phenomenon takes place, in that an opening in the partition dividing the right
and the left auricle (antechamber) of the heart closes, thereby changing the circulation in
the infant's body and establishing it as the individual breath of that body.
During life, the breath and the form of the breath-form or "living soul" carry on the
life and the growth of the body, which is to be followed by its decline and death when the
breath-form unit leaves the body. Then again, the breath-form enters a state of inertia which
intervenes between the life just ended and the next following life on earth of that Doer.
Upon entering the body, the breath penetrates and surrounds the body and pervades
the inconceivable multitudes of units of matter of which the body is composed.
Actually, the breath is fourfold, but for the purposes of this book it is not necessary
to mention here more than the physical breath, which is the only breath ordinarily used by
the human being. It is not essential to know all the mechanics of the breath in order to work
wonders in the body and in the world with the breath. But it is necessary to understand about
feeling-and-desire, the Doer in the body, the psychic part of the Triune Self, in order to do
more with the body than is ordinarily done.
Feeling in the body is that which feels and is conscious of itself but not as itself, and
is the medium by which the work of one's life is carried on. Feeling is directly connected by
means of the breath-form with the body through the voluntary nervous system, and with
exterior nature through the involuntary nervous system. Thus are received impressions
from nature and responses made from feeling in the body.
Desire in the body is the active side of feeling, and feeling is the passive side of
desire in the body. Desire is conscious power, the only power by which changes are brought
about in itself and in all other things. What is said of feeling in relation to the breath-form
can also be said of desire. Feeling cannot act without desire, and desire cannot act without
feeling. Feeling is in the nerves and the nervous system, and desire is in the blood and the
circulatory system.
Feeling and desire are inseparable, but in both man and woman one predominates
over the other. In the man, desire predominates over feeling; in the woman, feeling
predominates over desire.
Why is it that man and woman can seldom or never agree when they are together for
any length of time, and that they can seldom, if ever, live apart and be contented for a long
time? One reason is that the man body and the woman body are so constituted and
constructed that each body is incomplete in itself and is dependent on the other by sexual
attraction. Sex attraction has its immediate cause in the cells and in the organs and in the
senses of the man body and the woman body, and its remote cause is in the Doer in the body
who operates the body. Another reason is that the desire side in the man body is attuned to
the masculine body and suppresses or dominates its feeling side, and that the feeling side of
the Doer in the woman body is attuned to the feminine body and suppresses or dominates its
desire side. Then the desire in the man body, unable to get satisfaction from its feeling side,
seeks union with a woman body expressing feeling. Likewise, the feeling of the Doer
expressed in the woman body, unable to get satisfaction from its suppressed desire side,
seeks satisfaction by union with the man body expressing desire.
The sexual cells and organs and senses force the desire of the Doer in the man body
to desire the woman body, and the sexual cells and organs and senses force the feeling in the
woman to want a man body. The man and the woman are irresistibly compelled by their
bodies to think of each other. The desire in the man does not distinguish itself from the body
it operates, and the feeling in the woman does not distinguish itself from the body it
operates. Each of the bodies is electrically and magnetically so constructed and related that
it attracts the other body, and this attraction compels the Doer in the body to think of the
other and to seek satisfaction from the body of the other. The organs and the cells and the
senses of each body drive or pull it to the other body by sex attraction.
When the Doer and the breath-form quit the body, they pass together into the early
after-death states; the body is then dead. It disintegrates slowly and its constituents return to
the elements of nature. After the Doer has gone through the Judgment, the breath-form
enters a temporary state of inertia, until the time comes for the Doer to re-exist once more
on earth.
When the Doer and the breath-form quit the body, the body is dead; it is a corpse.
The Doer in the body operates the body but does not control it. Actually, the body controls
the Doer because the Doer, not distinguishing itself from the body, is driven by the cells and
the organs and the senses of the body to do what they demand and urge. The senses of the
body suggest the objects of nature and urge feeling and desire to crave the objects. Then the
Doer operates the body-mind to direct the bodily functions to get the objects or results
desired.
At times the Doer in both a man and a woman body is conscious that there is a
difference between itself and its body; it invariably knows that it is not the bodily senses
which excite, cloud and befuddle it. It is not the name of its body. Then the man or woman
stops to wonder, to ponder, and to think: Who or what is this elusive, mysterious but ever
present "I" that is present in thinking and feeling and speaking, that seems to be so different
at different times, and who now contemplates itself! "I" was a child! "I" went to school. In
the flush of youth "I" did that! And that! And that! "I" had a father and a mother! Now "I"
have children! "I" do this! And that! In the future it is possible that "I" will be so different
from what "I" am now, that "I" cannot say with certainty what "I" then will be! "I" have been
so many different things or beings other than that which "I" now am, that it stands to reason
that "I" in the future will be as different from what "I" am now, as "I" am now different from
each of the many beings which "I" was in the past. Certainly "I" should expect to change
with time and condition and place! But the indisputable fact is, that with all, and through all,
the changes, "I" have been and "I" am now, the self-same identical "I"!-unchanged, through
all the changes!
Almost, the Doer had awaked to its reality as itself. It had almost distinguished and
identified itself. But again, the senses shut it in and cloud it into sleep. And it continues its
dream of itself as the body, and of the interests of the body.
The Doer who is harnessed up with the senses of the body will drive and drive-to do,
to get, to have, or to be-from apparent necessity or for the sake of accomplishment. And so
the busy dream of itself continues, with perhaps an occasional almost-waking of the Doer,
life after life and civilization after civilization; ignorance of itself prevails from the dawn of
civilization, and it increases with the pace of a civilization based on the senses. The
ignorance in which parents have been bred is the ignorance in which they rear their
children. Ignorance is the first cause of dissension and strife, and of the troubles of the
world.
The Doer's ignorance of itself can be dispelled by the true Light-the Light which is
itself not seen but which shows things as they are. The Light can be found by educating the
young child, and through the child the true Light will come into the world and will
eventually enlighten the world. The education of the child is not to begin in the schools of
learning; its education must begin at its mother's side or with the guardian in whose charge
it is.
The conscious something is conscious of innumerable acts, objects, and events; but
of all the things of which it is conscious, there is one fact, and one fact only, that it knows
beyond doubt or question. That mysterious and simple fact is: I am conscious! No amount
of argument or thinking can disprove that one incontrovertible and self-evident fact as a
truth. All other things may be questioned and discredited. But the conscious something in
the body knows itself to be conscious. Beginning at its point of knowledge, that it is
conscious, the conscious something can take one step on the path of real knowledge, selfknowledge.
And it does take that step, by thinking. By thinking of its knowledge of being
conscious, the conscious something at once becomes conscious that it is conscious.
A nature unit cannot progress beyond the degrees in being conscious as its
functions. If a nature unit could be conscious of anything, no dependence could be put on a
"law" of nature.
To be conscious, and be conscious that one is conscious, is as far as any human being can
travel on the path of self-knowledge. It is possible for the conscious something in the
human to take a second step on the path of its self-knowledge, but it is not probable that it
will.
The second step on the path of its self-knowledge can be taken by asking and by
answering the question: What is it that is conscious, and knows that it is conscious? The
question is asked by thinking, and it can be answered by thinking of the question only-and
of nothing but the question. To answer the question, the conscious something must isolate
itself from the body; that is, be dis-attached from the body; and it is possible for it to do that
by thinking. Then it will find itself as the feeling side of the Doer and it will know what it is,
because the body and the senses will have been switched off, disconnected, and put aside
for the time being. Nature cannot then hide the conscious something from itself, nor
confuse it, nor make it believe that it is the body or the senses of the body. Then the
conscious something can and will again take on the body and will use the senses, but it will
no longer make the mistake of supposing itself to be the body and the senses. Then it can
find and can take all the other steps on the path of self-knowledge. The way is straight and
simple, but it is beset by impassable obstacles to one who has not indomitable will. Yet,
there is no limit to the knowledge one may have if he will learn and use his power to think.
The way man and woman have been brought up is a reason why it is almost, if not
quite, impossible, for the conscious something in the body to find itself by isolating itself
from the body, and so to know what it is. The reason is that the conscious something cannot
think without using the body-mind in its thinking, because the body-mind will not let it.
Here a few words are needed about the "mind." The human being has not only one mind, but
three minds, that is, three ways of thinking: the body-mind, to think with for the body and
the objects of the senses only; the feeling-mind, for the feeling of the Doer; and the desiremind,
to think for and about the desire of the Doer.
Every time the conscious something tries to think of itself with its feeling-mind or desiremind,
the body-mind projects into its thinking impressions of objects of the senses of which
it had been conscious during the life of that body.
The body-mind cannot tell the conscious something anything about itself and its
Triune Self. The conscious something cannot suppress the functions of the body-mind,
because the body-mind is stronger than its desire-mind or its feeling-mind. The body-mind
is stronger and has advantage and ascendancy over the other two minds because it was
developed and given precedence during childhood, when the parents told the conscious
something that it was the body. Since then, the body-mind has been in constant and habitual
use, and it dominates all thinking.
There is a way to make it possible, and even probable, for the conscious something
to become conscious as itself, as different and distinct from the body. To stop the bodymind
from controlling the conscious something and so hindering its knowledge of itself, it
must be helped by its parents in early childhood. This help should begin when the conscious
something comes into the child and asks the mother such questions as, who and what it is
and where it came from. If the conscious something does not receive the proper answers it
will not continue the questions, and will later be hypnotized by the parents, and it will
hypnotize itself into believing that it is the body with a name. Its education in selfknowledge
should begin as soon as it begins to ask about itself, and it should be helped until
it can carry on its own education in self-knowledge.
Parents, in their childhood, were instructed in the tenets of their religions. They
were told that an almighty God who created heaven and earth also created a special "soul"
for each human which He puts into every baby that is born to man and woman. Just what
that soul is has not been explained so that one can understand. It is affirmed that the soul is a
finer part of the physical, or another finer body, because it is taught that that finer body
continues its existence after the death of the fleshly body. The parent has also been
instructed that after death the soul will enjoy reward or suffer punishment for what it did on
earth. The parents who believe, simply believe. They do not understand the commonplace
occurrences of birth and death. Therefore, after a while they no longer try to understand.
They can only believe. They are admonished not to try to understand the mystery of life and
death; that that mystery is in the keeping of Almighty God alone and not to be known by
mankind. Therefore, when the child has reached the stage where it asks its mother who it is
and what it is and where it came from, the mother in days gone by has given it the old, old
untruths as answers. But in this modern day and generation, some children will not be
evaded; they persist in questioning. So the modern mother tells her modern child such new
untruths as she thinks her child will understand. Here is a conversation which took place in
modern fashion:
“Mother," said little Mary, "every time I ask you where I came from or how you got
me, you put me off, or tell me some story, or tell me to stop asking such questions. Now,
Mother, you must know! You do know! And I want you to tell me who I am. Where did I
come from, and how did you get me?"
And the Mother answered: "Very well, Mary. If you must know, I will tell you. And I
hope it will satisfy you. When you were a very little girl I bought you in a department store.
Since then you have been growing up; and, if you are not a nice little girl and do not learn to
behave yourself, I will take you back to that store and exchange you for another little girl."
One smiles at the story of how Mary's mother got Mary. But Mary was stunned, and
sorrowful, as are most children who are told similar stories. Such moments ought not to be
forgotten. That mother lost a great opportunity to help the conscious something in her child
to be conscious as itself. Millions of mothers make no use of such opportunities. Instead,
they are untruthful to their children. And from their parents, the children learn to be
untruthful; they learn to distrust their parents.
A mother does not wish to be untruthful. She does not wish to teach her child to be
untruthful. What she says is usually what she remembers her own mother or other mothers
to have said, who smile as they confide to each other how they elude or baffle their children
when they ask questions about their origin.
Never a moment passes when there is not somewhere in this world an eager,
anxious, and sometimes a disconsolate, lonesome conscious something, away from the
other parts of itself and in solitude, asking as in a dream through the child body in which it
finds itself: Who am I? Where did I come from? How did I get here?-asking in this dream
world in the forlorn hope of eliciting an answer that will help it to awaken to the reality of
itself. Its hopes are invariably blasted by the replies to its questions. Then kind
forgetfulness and time as constantly heal the wounds received in such tragic moments. And
the conscious something accustoms itself to dream on while it lives, and it is not conscious
that it dreams.
The education of the men and women of the future should begin with the child when
it asks such questions. Falsehood and deceit are practiced on the conscious something by
the guardians of its body in which it finds residence as soon as it begins to ask questions
about itself.
From necessity the child is obliged to adapt itself to its changing body, to the
customs of living, and to the habits and opinions of others. Gradually it is made to believe
that it is the body in which it exists. From the time it was conscious of its existence in the
world until the time it identifies itself as the man or woman body, and with the name of that
body, the conscious something as that man or as that woman has been going through a
training and has been accustoming itself to the belief and the practice of falsehood and
deceit, and thus hypocrisy is acquired. Falsehood, deceit and hypocrisy are everywhere
condemned and denounced, yet for place and position in the world they are secret arts to be
privately practiced by the knowing ones.
The man or woman of the world who has retained some of the pristine honesty and
truthfulness of the conscious something in the body, through all the shocks and checks and
falsehoods and deceits practiced upon it by enemies and friends, is a man or woman most
rare. It is seen that it is almost impossible to live in the world and not to practice hypocrisy,
deceit and falsehood. Depending on the destiny and the cycle, that one may stand out a
living monument in the history of man or pass on unnoticed and obscure.
What is styled education is the opposite of education. Education is or should be a
method to educe-to draw out, improve and develop-from the child the character, faculties,
qualities, aptitudes and other potentialities that are latent in the child. What is spoken of as
education is a prescribed set of instructions, rules and ruts which the child is schooled to
memorize and to practice. Instead of drawing out what is in the child, the instruction has a
tendency to bottle up and stifle in the child its inherent and potential knowledge, to make it
imitative and artificial instead of spontaneous and original. To make self-knowledge
available to the man, instead of restricting him to the schooling of sense-knowledge, his
education should begin when still a child.
A clear distinction should be made between the baby and the child. The baby period
begins at birth and lasts until it asks and answers questions. The child period begins when it
asks questions about itself, and it continues until the end of adolescence. The baby is
trained; the child should be educated, and training precedes education.
The baby's training consists of guiding it in the use of its four senses: to see, to hear,
to taste, to smell; to remember what it sees, hears, tastes and smells; and to articulate and
repeat the words it hears. Feeling is not a fifth sense; it is one of the two aspects of the Doer.
Not all mothers are aware that at first their babies do not see or hear correctly. But
after a while, if the mother will dangle or move an object before the baby, she can notice that
if the eyes are glassy or if they do not follow the object the baby does not see; that if the eyes
bob or wobble, the baby senses the object but is unable to focus on or see the object; that the
baby cannot sense distances if it reaches out and clutches at a distant object. When the
mother speaks to the infant, she learns from the glazed eye and blank face that it does not
see, or she learns by the smiling face and baby eyes looking into hers that it sees. So it is also
with tastes and smells. The tastes are unpleasant or pleasant and the smells are merely
disagreeable or comforting, until the baby is trained into its likes and dislikes. The mother
points, and carefully says, "Cat! Dog! Boy!" And the baby is to repeat these or other words
or sentences.
There is a time when the baby is not looking out or pointing at things, or repeating
words, or playing with rattles. It may be silent, or seeming to be wondering, or appear to be
in reverie. This is the end of the baby period and the beginning of the period of childhood.
The change is caused by the nearness of, or coming of, the conscious something into the
body. The child may be silent or it may act strangely for a day or many days. During this
time the conscious something senses that some strange thing surrounds it and clouds and
confuses it, as in a dream, where it cannot remember where it is. It feels lost. After it fails in
its struggles with itself to find itself, it asks, probably its mother: Who am I? What am I?
Where did I come from? How did I get here?
Now is the time to begin the education of that child. The answers it receives will in
all probability be forgotten. But what is said to the child at this time will affect its character
and influence its future. Untruth and deceit are as harmful to the character in the education
of the child at this time as are drugs and poisons to an adult. Honesty and truthfulness are
inherent. These virtues are to be drawn out and developed; they cannot be acquired. They
should not be arrested, diverted or suppressed. The conscious something that has its
temporary abode in that child is to be an inseparable portion of an intelligent Doer, the
operator of the body, who is not born and cannot die with or after the death of its body. The
duty of the Doer is to become conscious of itself and as itself while in the body and to reestablish
its relation to the right thinking and all-knowing Triune Self of which it is an
integral part. If the conscious portion of the Doer in the child becomes conscious as itself in
the body and of its Triune Self, the Doer may eventually change its imperfect body into an
undying body, such as the body it once did have. When the Doer finally changes the
imperfect mortal body into an immortal perfect body, it will fit itself to be and it will be
established as the conscious agent on earth of its all-knowing Triune Self in The Eternal.
When this is done, the bridge will be established between The Eternal Order of Progression
of The Realm of Permanence and this man-and-woman-world of change and birth and
death.
When the conscious something is overcome by the body senses, and its body-mind
is trained to dominate its feeling-mind and desire-mind, the body-mind and senses lull the
conscious something into forgetfulness of itself, while it dreams the dream of the life of the
senses until the body dies. So the conscious something in every man and every woman has
been coming and going, life after life, without becoming conscious of the permanent reality
of itself while in the temporary body which it takes on when it comes. It can dream through
as many lives and wear out as many bodies as it will, but the inevitable destiny of the Doer is
that it must, and in some one life it will, begin its real work of the ages: the building of the
deathless, perfect physical body which, when completed, will be everlasting through all
ages. And that body-"the second temple"-which it will build, will be greater than the body
which it inherited and lost.
Well, if the mother's answers are harmful to her child, what then can she say that will
help her child?
When John or Mary asks the mother the usual questions concerning its origin and
identity, and where it came from, or how she got it, then the mother should draw the child to
her and, giving it her entire attention, she should speak clearly and lovingly in her own
affectionate way. Calling it by some such word as "Dear" or "Darling," she can say: "Now
that you ask about yourself the time has come for us to talk about you and about your body. I
will tell you what I can, and then you will tell me what you can; and perhaps you can tell me
more about yourself than I know about you. You must already know, Dear, that the body
you are in is not you, else you would not ask me who you are. Now I will tell you something
about your body.
“You had to have a body to come into this world to meet Daddy and me, and to learn
about the world and the people in the world. You could not grow a body for yourself, so
Daddy and I had to get one for you. Daddy gave me a very tiny part of his body, and I took it
with a tiny part in my body and these grew into one body. That little body had to be grown so
carefully that I kept it inside my own body, close to my heart. I waited a long time until it had
grown strong enough to come outside. Then one day when it was strong enough, the doctor
came and took it out for me and put it into my arms. Oh! it was such a dear, wee little baby. It
could not see or hear; it was too small to walk, and too small for you to come into then. It had
to be cared for and fed, so that it would grow. I took care of it for you and trained it to see and
hear and talk, so that it would be ready for you to see and hear when you were ready to come.
I named the baby John (or Mary). I taught the baby how to speak; but it is not you. I have
waited a long time for you to come, so that you could ask me about the baby which I have
grown for you, and so that you could tell me about yourself. And now you are in the body,
and you are going to live in that body with Daddy and me. While your body is growing, we
are going to help you learn all about your body and about the world that you want to learn.
But first, Dear, tell me: When did you find yourself in the body you are now in?"
This is the mother's first question to the conscious something in her child. It can be
the beginning of the real education of that child.
Before the mother has put this question, the conscious something in the child may
have asked to be told more about the baby body. If so, she can answer the questions as
straight-forwardly and simply as was her account of how she got the baby. But when she
puts her question and other questions she will ask, she should clearly understand and keep
in mind the following facts:
As the mother of her child, she is not speaking to her little child, the product of her
body. She is questioning or speaking to the conscious something in that body.
The conscious something in her child is older than the ages; it is not conscious of
time when not in the body, though it is limited by time and the senses of the body in which it
is.
The conscious something is not physical; it is not a baby, a child, a human, though it
makes the body into which it comes a human body.
When the conscious something comes into the body, it is at first concerned about
itself, not about the body. Usually when it is conscious that those it asks about itself do not
know, or tell it what it knows is not so, it will stop asking such questions. Then the parent
may think it has forgotten; but it has not-not yet!
When it asks about itself, the conscious something should be addressed as itself.
It should be addressed as Welcome One, Conscious One, Friend, or by any other
phrase or term that will distinguish it from the body; or it may be asked, and it may say, what
it wishes to be called.
The conscious something is intelligent. It is as intelligent as the one who speaks to
it, but it is limited by the undeveloped body, and by its unfamiliarity with the language and
the words to express itself.
It is not conscious of the Triune Self to which it belongs, though it is a portion of one
of the three inseparable parts of that Triune Self. These matters should be remembered
when speaking to the conscious something about itself.
When the conscious something is in the child, and while it still asks who and what it
is and where it comes from, it will, by its own thinking, either keep the way open for it to
identify itself and be in phase with its own Thinker and Knower, or it will, by its thinking,
put itself out of phase with these parts of its Triune Self, by identifying itself with the senses,
and so it shuts itself in the body.
The conscious something cannot remain in the indeterminate state in which it is. By
its thinking it will identify itself either with the Doer, of which it is a portion, or with the
senses of the body and as the body.
When the conscious something first comes into the body, it is not enough conscious
as itself to decide what it will think. The thinking of almost every conscious something will
be guided and determined by the mother or guardians of the body into which it came.
If the conscious something is not helped in its thinking with its feeling-mind and
desire-mind to become conscious as itself, or at least to keep on thinking of itself as not the
body in which it is, it will eventually be shut in by the body-mind and by the four senses of
the body; it will cease to be conscious as it now is and will identify itself as the body.
Then that conscious something will be as ignorant about itself as are all the other
conscious somethings in the bodies of men and women in the world. They do not know
what they are, who they are, where they came from, or how they got here; nor do they know
what they will do after their bodies die.
One of the important facts to consider about the conscious something is that it has
three minds-three ways of thinking which it may use: either to keep itself in ignorance of
itself by thinking of itself as the body and the senses; or to find and free itself by seeing and
knowing things as they are, and by doing with them what it knows should be done.
The body-mind of the conscious something cannot be used to tell it anything about
itself; but it can be employed in using the senses to find the means to supply the cravings of
the bodily appetites, feelings and desires; or it may be trained by the conscious something
and it can train the senses to search into all the realms and forces and worlds of nature and
do with them what that conscious something wills.
The feeling-mind can be led by the body-mind to feel all sensations of the senses
and be controlled by them; or it may be trained by the conscious something to control and
subordinate and be independent of the body, and "isolate" feeling from sensations and the
body, and be itself free.
The desire-mind can be led by the body-mind to find ways and means of expressing
through the senses the feelings and desires for nature; or it can be trained by the will to find
and free the conscious something from its control by nature.
It is possible for the conscious something in a man body or a woman body to train
the feeling-mind and desire-mind to control the body-mind, so that the body-mind will not
be a hindrance to the conscious self in the finding of itself while still in the body, though
there is no evidence in history that this has been done, and the information how to do it has
not so far been made available.
Therefore, if the conscious something in the child is not to be put into the waking
dream-sleep by the senses and its guardians and so made to forget itself and lose itself in the
body, it must be kept conscious of itself in the body, and be helped to find what it is and
where it came from, while it is still conscious that it is not the body and the senses.
Not every conscious something will wish to remain conscious of itself after it gets
accustomed to the body it is in; many will wish to play the game of make-believe which
they see men and women are playing. Then the conscious something will let the senses lull
it to sleep and forget itself and dream itself through the partition of forgetfulness as a man or
as a woman. Then it will not be able to remember the time when it was conscious of itself as
not the child body in which it found itself. Then it will receive instructions of the senses and
will, by the senses, memorize the instructions so received, and will have little or no
information from the parts of itself not in the body.
In many instances, the conscious something in the child has striven stubbornly
against being told that it was the body named John or Mary, and that it belonged to the
mother and father. But without help it could not very long continue to remain conscious of
itself while constantly being referred to as being the body; so eventually the senses of its
developing body shut it in and it was made to forget itself and take as its identity the name
given the body it is in.
Therefore, the conscious something in the body of man and of woman is shut off
from communication with its other parts by the physiological disarrangements in the
structural development of its body.
The channels for communication between the conscious something in the body and
its parts not in the body are chiefly concerned with the development and relation between
the ductless glands and the voluntary and the involuntary nervous systems.
If the conscious something in the child remains conscious of itself as being distinct
and different from the physical body in which it is, its physiological development will be so
accommodated to the conscious something that it will be provided with the necessary
channels for communication with parts of itself not in the body.
Therefore, in answering the questions of her child, the mother should try to
understand that if that conscious something is not helped by her thinking in her questions to
have confidence in itself and to remain conscious as itself, that it will be shut in by the
senses of its body and will forget itself-just as she has been shut in and has forgotten the time
when her own conscious something asked questions of her mother similar to the questions
which the conscious something in her child is now asking her.
If the conscious something were the body, it would have no doubt at all about it, and
therefore would have no occasion to ask either itself or the mother. The reason why the
conscious something asks, Who am I?, is that it has a permanent identity of which it is
conscious and with which it wishes to be identified. It asks, Who am I?, in the hope that it
will be told, just as one who has lost his way and forgotten his name asks to be reminded or
told who he is.
Now, what happens to that conscious something after the mother has explained
what the body is and how she got it, and has distinguished it from the child and told it she
has been waiting for it and is glad it has come?
That conscious something should at once have reassured confidence in itself and
feel safe with the friend-mother who is glad it has come to her. It is welcome. That gives it
the best feeling and puts it in the best frame of mind it could be in at that time. That should
make it feel somewhat like one who is on a visit in a strange country and is among friends.
And then the mother asks: "When did you find yourself in the body you are now in?"
This question should produce an important effect on the conscious something and
should call its powers into action. It is asked a question. The question requires it to
remember itself as it was before it came into the body, and to remember when it entered the
body. The conscious something has memory, but its memory is of itself and is in itself, of
feeling or desire; it is not memory of any of the objects of the senses. To remember anything
of itself it must think with the feeling-mind or with the desire-mind. The question requires it
to first use its feeling-mind and desire-mind for itself, and to call to its assistance its bodymind,
because the body-mind can only tell it when it entered the body. The body-mind is
then called upon to reproduce the happenings or incidents connected with the entrance of
that conscious something into the body. These incidents are of the objects or events
recorded on the breath-form by one or more of the senses, and of which the breath-form
bears the record.
The question: "When did you find yourself in the body you are now in?," may so
stimulate the conscious something that it will operate each of its three minds. If so, it will
distinguish itself from the body; with its desire-mind and feeling-mind it will require the
body-mind to reproduce from the recorded memories the time of its entrance into the body.
It is possible for it to get an insight why it lost its perfect body and became human. By doing
this it would begin putting the three minds into their right relation with each other, which
would subordinate the body-mind to the other two. The conscious self will tell the mother
of John or Mary just what happened and just how it felt about what happened, and about
itself when it came in; or it may be more or less confused, but it will reply in its own original
and characteristic way if it is helped by the mother.
The next question which the mother should ask is: "Where did you come from?"
That is a difficult question to answer. It cannot be answered in terms of the senses,
because the conscious something has come out of istence into existence, into a sense body,
from itself in istence. But the conscious something-if the mother is in sympathy with it-will
give an answer which it can give because it has its istence memory, memory of itself in
itself; and its answer may be a revelation to the mother and an awakening of itself in its
human dream-world.
The mother may then ask: "Tell me, Dear, did you come into your body to do some
special thing, or did you come to learn about yourself and about the world? Whatever it is
you came for, tell me and I will help you."
The question will elicit from the conscious something, or will remind it, of what its
business or work in the world is to be. But its answer will not be clear, because it is not
sufficiently acquainted with words and with the world to give a definite answer. The answer
will itself suggest how it should be dealt with and the questions it should be asked.
If the conscious something should not give satisfactory answers, the answers
should nevertheless be written down-all the questions and answers should be recorded. The
mother should think about the questions and answers, and the questions should, with
variations, be asked again and again, to keep the conscious something thinking about itself
so that it may establish direct communication with itself and the other portions and parts not
in the body.
The conscious something in the body is related to the Thinker of the Triune Self
who is not in the body. It is from that Thinker that the conscious something may, through the
channels it will provide, be self-taught, "God"-taught, by actual in-tuition. That teaching
will be true; it will tell what things are as they are, instead of making the mistake now made
by accepting things to be what the senses and the sense organs make them appear to be. The
self-teaching will adjust and correct the senses and put to use all impressions that they bring
in, giving to each impression its true value.
The results of such questioning are: by speaking to the conscious something simply
and understandingly, the mother gains its confidence and gives it confidence in itself. By
telling it she has expected it and has waited for it, she gives it a place in the family and a
place in the world. By talking with it concerning what it is and where it came from, she
helps to keep it conscious of and as itself and opens the way for it to get into communication
with and get information from other parts not in the body. By helping it to continue to be
conscious of itself as different from the body it is in, she makes it possible for it to be really
educated, so that she and others may be educated; that is, that each one may draw out the
knowledge from its own source of knowledge. By demonstrating through the conscious
something that there is another and greater source of knowledge than that which can be
acquired through the senses, that conscious something may be one of the first of the
pioneers in establishing the new system of education which the world needs and must have,
to prevent the breakdown of civilization. It is a system of education by which the present
shut-ins may be shown the way and begin the process of opening the channels to their own
sources of knowledge-the source of vast knowledge to which every individual human in the
world is heir, even though he does not know it. The heritage is ready, when the heir is ready
to receive the inheritance; that is, when the conscious something now shut in by the senses
of the body will establish its right to inherit the knowledge. It proves its right by opening the
lines of communication and relation with the Thinker and the Knower of the Triune Self to
which it, the Doer, the conscious something, belongs.
Instead of telling the conscious something the names of the things of the senses, the
questions of the mother will make it think-to think into itself first, and then to relate itself to
the child body and to time and place. To do this it must think with its feeling-mind or desiremind
first; and then, when the feeling-mind and the desire-mind each has confidence in
itself, with its body-mind. This is the beginning of the training of the feeling-mind or
desire-mind and of their subordinating the body-mind. The feeling-mind is trained and
developed by thinking of subjects, about feeling, what feeling is, how feeling operates in
itself, and by creating mental images in imagination. The desire-mind is trained and
developed by thinking about desire: what is desire, how does it operate, what is its relation
to feeling; and to will, to create mental images from a point, in imagination, with feeling.
The body-mind is trained and developed by thinking of objects and things of the senses in
terms of size, figure, weight, and distance.
Every day, the Doer, each conscious something in thousands of children in the
world, asks such questions: "Who am I?" "Where did I come from?" "How did I get here?"
These or like questions are asked by the Doers, self-exiled from their immortal Triune
Selves. They feel lost in an unknown world. As soon as they are sufficiently familiar with
the bodies they are in and can use the words, they ask for information, for help. When the
truly loving mothers and the really competent educators will and do realize these truths,
they will give the information asked for and the help needed. If the mothers and educators
will help the conscious something in the child to have confidence in itself and to keep the
channels in its body clear and clean, some of the incoming Doers will prove the sources of
knowledge at present unknown, and they may be the means of the inauguration of that
knowledge into the world.

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