Man Woman Child - Part VI

REGENERATION: The Parts Played
by Breathing and the Breath-Form
or "Living Soul"
he great endeavour to find and be on The Great Way includes the regeneration of the
human physical body and its restoration to The Realm of Permanence in which the
Doer of each Triune Self once was, and which it left because of the "original sin," so- Tcalled, as explained in later pages.
Ever since that dim and distant past, each Doer has walked the face of the earth, in
one human body after another, driven and impelled by unknown forces toward an unseen
task-which is, to return to its former home, The Realm of Permanence, or Garden of Eden,
or Paradise. This return to its home involves, of necessity, the regeneration of the human
body into a perfect, sexless, immortal physical body, not subject to the ordinary needs of
physical existence.
The structure of the human body is of solid food, water, and air; and the life of the
body is in the blood. But the life of the blood and builder of the body is the breath-form, and
the kind of body built is determined by the thinking.
The breath-form of the human is the intermediary between nature and the Doer of
the Triune Self. It is a unit, an unintelligent unit of nature, which nevertheless is
indissolubly connected with the Doer to which it belongs. It has an active and a passive
side. The active side is the breath of the breath-form and the passive side is the form or "the
soul." The form of the breath-form is present at the time of copulation and is in the mother
during pregnancy, but the breath of the breath-form, although inseparable from the form, is
not in the mother during pregnancy; its presence there would interfere with the mother's
breath, which is that which builds up the body of the fetus. At the moment of birth, with the
first gasp, the breath part of the breath-form enters the infant and connects with it through
the heart and lungs. And thereafter, the breath-form never ceases to breathe until death; on
the leaving of the breath-form the body dies.
The form of the breath-form is the pattern on which the food that is taken in is built
into the body. The breath through breathing is the builder of the physical body. That is the
secret of tissue building: breathing builds the cells. It builds them up by anabolism, as it is
called, and eliminates the waste-matter by catabolism, so-called, and it balances the
building and elimination by metabolism.
Now the breath-form has on it as a basic design, when it comes into the world, the
sexlessness of the perfect body from which it originally came. If that were not so, one could
never regenerate the body to its original condition of perfection as of sexlessness from The
Realm of Permanence. So, automatically, under observation of one's own Triune Self, the
body develops from infancy to childhood; and childhood is distinguished from infancy by
the coming of feeling-desire, the Doer, into the body. The evidence of this is that previously
the child did not ask questions, but is simply trained to repeat as a parrot does.
When the Doer has come into the body and begins to ask questions, its thinking
makes impressions on the breath-form. Its form is the memory-tablet on which all
impressions from nature or of whatever kind are impressed, and it holds the impressions.
Those are the memory-tablets.
The human memory is limited to the impressions of the four senses, so that all our
memory is limited to those four senses; and the thing that impresses it is the recognition or
attention that is given by the Doer to these subjects.
The breathing comes in and goes out from the beginning to the end of life. There is a
definite life-span for the individual, the Doer, which it has made in the past. It has made that
span of life by its thinking, and if it keeps on the line of this thinking it will die as it has
ordained.
But if it changes its thinking from death to immortal life, there is a possibility of
transforming its body from a body of sexuality and death to a perfect, sexless and immortal
physical body, to return to The Realm of Permanence from which it originally fell. The
accomplishment depends on being able to see things as those things really are, and to
determine to do what one believes is right and possible for one to do; and it depends on the
will to carry out its determination into accomplishment.
When one determines on that accomplishment, consequences of past actions might
arise to lead away from success. The ordinary affairs in the life of one who so determines
will furnish all the trials and temptations and allurements: the glamour of the senses, the
appetites, and emotions to distract it. And chief among them is sexuality, in any form. These
attractions and impulses and instincts are the real and actual facts of the initiations and tests
and trials of all allegorical statements that are made concerning the "mysteries" and
"initiations." One's ordinary experiences in life give all the means for one's deciding what
to do and what not to do, in order to reach one's goal. The different ages through which the
child passes all have a part in the ultimate result. The adolescent period is the turning-point
as to what it will at first do; and that is the point at which the sex of its body asserts itself,
when the germ cells of the male and the female are determined, and which prompt the
thinking of the Doer of the body in which it is.
One begins to think of one's sex in relation to the other sex. And the thinking
concerning these basic facts of human life cause the breath-form to perform the important
biological changes in the germ cell.
The germ cell as sperm in the male must divide itself twice. The first division is to
throw off the sexlessness of the germ cell. It is now a female-male or hermaphrodite cell.
The second division is to throw off the femaleness. Then it is a male cell, and competent to
impregnate. In the female body, the first division of the ovum is to throw off the
sexlessness. Then the ovum is a male-female cell. The second division is to throw off the
maleness. Then it is a female cell ready to be impregnated.
Now this is the ordinary human sexual condition. If the thought in the beginning
had not been impelled by the sexual body in which it was, there would have been no
divisions of the sex germ in a male or female body, and the thinking would have built the
body into a regenerated body according to the original, basic plan on the form of the breathform.
Because the form of the breath-form is basically sexless, it carries its original form
of sexlessness on it, from when it left The Realm of Permanence, and that can never be
erased. And however long it takes, through any number of lives, the Doer of the Triune Self
must and will determine to regenerate its body, and the Doer must do this in some one life.
This is determined by the Doer's experiences, the learning from the experiences,
and the knowledge that is acquired from the learning; and this leads the Doer in some life to
make the effort toward the accomplishment. And the accomplishment must be in one body,
because conscious immortality cannot be achieved after death. That is so because there is
no body after death which it can make immortal. The Doer must have a physical body to
make that body immortal.
The body to be made immortal is not a non-physical body. It has to be a solid, fleshly
physical body, because the physical body possesses all the material necessary for it to
change and transform the ordinary physical sexual mortal body into a perfect and immortal
physical body, on which the changes of time can have no effect.
Those who merely care about maintaining the physical world according to the order
of sexual bodies are not interested in taking the right way. They are interested in
maintaining human things as they are-that is, according to sexuality and death. But in order
to attain immortality, death must be conquered, because every human body wears, and is, a
costume of death.
Death has its hand on every body that comes into this world, and with every body,
death prevails in the changes that go on. The fairest face of man or maid is but a mask of
death. And immortality is gained by the conquering of death; and death is based on the
sexes.
Therefore, the changes which must go on in the male or female body must be made
in one continuous body until the body is changed from the physical structure of death-male
or female-by regeneration and transformation into a sexless body, by which death is
conquered with the conquering of sexuality. Therefore, conscious immortality cannot be
achieved after the body dies.
After death, the conscious self, having left the body, can think over only what it has
thought during the life on earth. No new thinking is done after death. Its breath-form is with
it; but it cannot change its breath-form after death. Thinking must write its prescriptions on
the form of the breath-form in a living human body. No biological changes can go on after
death; and the biological processes are carried on according to order by the thinking of the
Doer on its breath-form. The biological processes work according to that thinking.
All human beings occupy bodies composed of sex cells because of the prevailing
acceptance of the marriage relationship. It is that upon which our society is based. Indeed,
all nature exists through sex, and because of sex. Sex ties humans to nature. And the means
of passing from this world of sex and death and rebirth is through the abnegation of sex
completely in thought and deed, thereby rebuilding the body according to its original
pattern composed of sexless cells by preventing the divisions in the making of the sperm
and ovum. And since this cannot be done after death, it must be achieved while there is life
in the body. The body is the means, too, of our getting back to The Realm of Permanence.
The appetites through the senses chain us to nature, and only by breaking these chains
through intelligent reasoning do we destroy the attachments. Unattached, one is free. And
freedom is the state in which one lives who is unattached.
No thought of sexuality must be entertained in the heart or in the brain of one who
self-determines his immortality in one life. And the thinking in any one life will contribute
to bring about the conditions for the accomplishment of the object of one's thinking. When
the thinking is for immortality, the conditions will be furnished. The people, the places, the
situations, though he knows it not, will be determined by one's thinking. They will all
converge to the life in which he determines to become consciously immortal in a physical
body, even to his present life. His Thinker and Knower see to it. Nothing is done by chance;
everything is done by law and order. There is no chance. We do not have to look after our
Thinker and Knower to see that they do their part. The only thing with which one is
concerned is the performance of his own duties. And one determines his duties by his
attitude in thinking.
One's own Thinker and Knower will protect the Doer to the extent and the degree
that the Doer will allow itself to be protected. Because, although there is no communication
between the Doer in the body and it's Thinker-Knower, which is not in the body, there is a
means of communication through rightness and reason, which is the voice of rightness as
the law and of reason as the justice.
Rightness as the law says, "no, do not," when the Doer would go against what is
right and what it should not do. And as to what it should do, it can consult itself within. And
what seems reasonable and proper for it to do, that it should do. In this way there can be
communication for one who desires communication between the Doer in the body and it's
Thinker-Knower.
The difference is, the body-mind tells the Doer what it should do according to the
senses. And this, expediency, is the law of the human world: what the senses suggest. It may
be right and proper concerning strictly physical matters. But concerning the path of
immortality, in which the Doer is interested, expediency must be subject to the law of
rightness and justice from within.
Therefore, for one to know what he should do, or what he should not do, he should
consult himself from within, and do what he does because of his confidence that nothing
will go wrong, actually, if he does what he knows is right for him to do. That is the law for
one who desires immortality.
In the course of time, wonderful and miraculous changes will be brought about in
his body without his knowing what is being done. But these changes toward immortality
are carried on mostly by the involuntary nervous system. He need pay no attention to these
changes, although he will be conscious of them in due time. But the changes can be made
only by what he thinks, and by what he does-that is, structural changes.
Concerning the actual changes, he needs only know the simplest and most direct
way of causing the changes. This is by intentional, regular, complete and deep lung
breathing-in-breathing and out-breathing. There are four different kinds of breathing:
physical breathing, form-breathing, life-breathing, and light-breathing; and each of these
four breathings have four subdivisions. He need not be concerned about the subdivisions
and the kinds of breathing, because he will be made aware of them in the course of his
breathing, if he continues on the course.
But he should understand about the different kinds intellectually. No human
breathes properly, completely, because he does not fill his lungs with the little air that he
breathes. Filling his lungs with each in-breathing allows time for all the blood that passes
through to be oxygenated, and for the blood cells to carry the oxygen to the cellular
structure in the physical body.
Few humans breathe more than one tenth of the amount that they should take in with
each in-breathing. Therefore their cells die and have to be rebuilt; they are partly starved.
Then with each proper out-breathing there are expelled from the venous blood accumulated
impurities before the next regular in-breathing. A definite time each day should be given to
proper in-breathing and out-breathing-as long a period as one can give at any time of the
day or night-perhaps half an hour each in the morning and in the evening.
This regular uninterrupted breathing should be carried on at set intervals until it
becomes habitual throughout the day. When the cells throughout the body are being
supplied with the necessary oxygen, the subdivisions of the physical body will be supplied
with their subsidiary breaths (the molecules in the cells, the atoms in the molecules, and the
electrons and other particles in the atoms). And when that is done, one's body will be
immune to disease: he cannot be infected.
This may take many years or many lives. But one who wants to learn how to live
should try to "live in The Eternal." Then the time element will not worry him so much. In the
meantime, when he understands the regular physical breathing, he begins to pay attention
to where the breath goes in the body. This he does by feeling and thinking. If he feels where
the breath is going throughout the body, he must think about it. As he thinks, he feels where
the breath is going. He should not try to carry the breath into any particular part. All he
needs to do is feel where it does go.
The breath must go to all parts of the body for the body to keep alive and in proper
condition. And the fact that one does not ordinarily feel where the breath goes in the body,
does not prevent it from going throughout the body. But if his thinking and feeling is to feel
where the breath does go, this will charge the blood and open the spaces in the body, so that
all parts of the body will come to life and be kept alive. And it is also a means of his knowing
something about the structure of the body.
When one is not in real health the fact is evidenced by his not feeling all parts of the
body when attempting to do so; that is, wherever the blood and nerves go. And since the
blood and nerves are the fields, respectively, in which desire and feeling operate, one
should be conscious wherever the blood and the nerves are, which is throughout the entire
body. As one rejuvenates the body by breathing and can feel the blood and nerves in the
body, he will learn whatever he should learn about the body in his breathing, which may be
at any time. But when he has his body in perfect health, it will mean that he has completed
his course of the physical breathing. He does not have to bother to try to find out, because
the processes will make themselves known to him, and he will become conscious of the
changes in the course of his thinking and breathing.
As he goes on there will come a time when the form of the breath-form will begin to
change. This is done not by his decision; it is automatically adjusted in the course of his
thinking. This course will lead to the form-breathing after the physical breathing has
prepared the physical ground. Then, when the form-breathing begins, an inner body begins
to form, and that inner body will be a sexless form. Why? Because his thinking has not been
according to thoughts of sex, which used to cause the biological change in the germ cells.
And, the form of the breath-form having a clear form of sexlessness, the body will begin to
be built in its structure according to the pattern of the breath-form, which is sexlessness.
At this period, the practitioner of this process needs no further instruction from
exterior sources, because he will be able to communicate with his Thinker-Knower, who
will be his guide.

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