31 Forms Of Nature Come Through The Breath Forms Of Humans

The portions of doers that today are in the human race are the same doers that were once associated with their Triune Selves in the Realm of Permanence. The doers then created by the word, speech. The forms were spoken into being and the entities that came into these forms were primal elemental beings. Now that the doers are no longer associated with their Triune Selves, the forms here cannot be spoken into being by the power of words. They come into being by physical acts, but they are still the exteriorizations of thoughts. The entities inhabiting the animal kingdom are cast off, sensualized portions of human doers.

Thinking changed the type of the breath-form of the perfect, deathless body without sex to the type of sexual man and woman bodies and this breath-form compels the doer to think according to its type, and the breath-form is the type from which all things in nature come. Thoughts of greed, hate, venom, gentleness and kindliness, change the type and modify the breath-form for the time during which the
thinking goes on, as a face is changed by love or anger. The breath-form impresses upon the thought a form indicative of the nature of that thought. A thought when issued has a certain sound, that being the equivalent of a form. That sounding causes physical matter to collect into the form of rock, plant or animal.

The fundamental types came from the early thinkers who spoke the forms and beings on earth into existence, and projections of these types are preserved in the constellations of the stars. In each of the physical earths these types were changed and adapted to the current thought.

Though human bodies have been changed by the character of the thoughts mankind has had for ages, traces of the original types remain.
Hunger, sex and cruelty are today the outstanding features of animals. Some, like cats and pigs, embody all three. Some, like cows, horses, sheep and deer, are of a gentler and cleaner type. But all animals are variations of the types of human thought, and are given form by it.

The body and form of man are not the result of an evolution from any animal type. The present form of man is a modification of a type of a higher being from which he has deteriorated. The animals, from mammals and birds to vermin and parasites, all come from man. Of course the thought of man can raise an animal directly into a higher form, especially where the animal is to serve his uses, just as he has cultivated some wild grains and fruits.

The rocky material of the earth comes from nature, but it gets its form from the bony structure of man. Rocks are the skeleton of the earth. All plants get their forms from the nervous system of man. The animals get their organs with their relations and functions from the organization of man. The kingdom above includes the features of the one below. So trees have wood to support them, corresponding to the rocky structure in the earth, and the animals being nearer to their origin have everything that the physical body of man has. No matter what the classification of animals or plants, their forms and functions are modifications of the human body and functions.

So plants have stomachs and secretions which make food available to their digestive apparatus. Animals have craniums and brains by which impulses that come to the creatures guide them. All present creatures, including plants, have their definite forms. They are reproduced by seed, egg, spore or cutting, according to the species to which they belong. The design of that form is in the seed, egg, spore or cutting; but there is something else besides the design, namely, the creature that inhabits the body.

All the entities that inhabit living bodies are furnished by the portions of doers in human bodies. There are no other entities. The doers make them, though not consciously, during life and after death. When the doers are making them they do not dream of the possibility that they are doing so.

The entities inhabiting the bodies of flies, lice, fleas, maggots and like vermin and pests as well as those in microbes causing disease and decay are cast off sensual effluvia of feelings and desires in living human bodies. Also all entities in plants, except in some trees, are made during life. Flowers are separate entities, so are seeds, and all are produced during life.

Flowers are exteriorizations of thoughts of sexual feeling-and-desire. Daisies, buttercups, carnations and all other flowers show the sentiment of thoughts connected with that thought. There is a rose thought, and its varieties, like the moss rose, ramblers or tea-roses, are variations of that rose thought. A lily thought is different. The reason there are definite types that are held so continuously is that the thoughts run always on the same lines. Sex prompts men and women to use certain grooves for expression, no matter how delicately phrased. The whole plant is required in order that a seed may be produced. An essence goes out of the sap into the seed, on which is thereby impressed the type of the plant. When the seed is ripened it represents a potential plant. When the seed germinates by moisture, warmth and light, the entity of the potential plant grows into being with the growth of the seed. So the type of anything from a mushroom to an oak is reproduced.

The entity that will inhabit the plant is present at the germination and lives through the life of the plant, a day or hundreds of years. The type of the plant expresses the type, strength and endurance of the thought. The structure is taken from the nerve structure of a human. Each plant, each flower, each seed, represents one thought, and the development of that thought. Flowers close together may come from the same

The mineral kingdom is also made by human thought. The matter comes from the four elements and is given the indefinite form rocks have, by a certain kind of human thought. This human thought is characterized by mass, endurance and the absence of a system. The thought is mass thought, not the thought of one person. When the thought is of a higher order it forms crystals.

The great disturbances of the settled rock strata of the earth crust that come at the end of a cycle and sweep away decadent civilizations, are exteriorizations of human thoughts. They cycle through the psychic atmospheres of the doers, in bodies or in their after-death states.

When the cycle is ripe, agents of the law of thought bring these thoughts together so that they form a huge thought wave. This is released to be suddenly exteriorized in wave upon wave of solid matter and causes convulsions of greater or lesser extent.

The various kinds of vermin, parasites and insect pests are given form by human thought and animated by the sexual energy of man. All the biting, sucking, stinging,blistering insects causing annoyance and disease in man and in animals and destruction to plants, are the progeny of man. They come into being by sexual waste,by union at improper times, by the shedding of blood, by the ejection of saliva and sputum and by abortions. Thoughts of hate, spite, meanness, viciousness, rapacity and destructiveness, give to these creatures forms expressing the thoughts, and desire is the animating energy as well as the nature of these creatures.

So by the thoughts of living men are made rocks and all plants and these species of animals. The rocks remain until changed by other thoughts, but the forms of the plants and animals are dissolved after a short time and are reproduced by thoughts of other living men.

Wolves, cats, swine, vultures, polecats, devilfish and the gentler antelopes, zebras and cattle, in short, all animals other than these insect pests, are human thoughts which are expressed as these forms after the death of the persons who entertained them. It is not necessary that they were issued; that they were entertained is enough.

During the after-death states the doer receives its judgment and passes through purgations. By the purgations of the breath-form, it is cleansed and thereby the carnal desires of the doer are loosened from the breath-form and are separated from the doer. Then these desires, which had no form during the life of the human, take definite forms. Sometimes many desires may coalesce into one form, which expresses the dominant desire. The doer goes through other purgations after the separating before it passes on to the beatific state of heaven.

The carnal desires, thus without the breath-form and without the I-ness and selfness of the knower, and without the rightness and the reasoning powers of the thinker, and without the refined emotions and sentiments of the doer, are left alone. These desires, however, are a portion of the doer. They are hunger for food, for excitement and for fleshly lust, selfishness, greed, cruelty and what appears as rage,
viciousness, sloth and destructiveness.

These desires wait in a layer on the form plane. They have forms, but these are somewhat amorphous, not as distinct as those in which they will later appear. They are desire entities, without a breath-form. They wait until the mating of animals of their own types. They urge the animals to mate at their seasons. They are the driving power to procreate, they cause conception of the new animal bodies, and at birth they come into bodies as the feeling and desire of the foal, lamb, puppy or similar creature. The feelings and the desires that are such animals are of course the harmless and gentle feelings and desires. The entities in swine, rats, cats, vultures, squids, sharks, in all beasts, birds and fish of prey, too, are parts of human feelings and desires which act in the same way at the procreation of these animals.

These embodiments of sensuous portions of human desire must not be mistaken for an embodiment of the doer. Only the grosser feelings and carnal desires of the portion of a doer come into such animals and these portions have no identity as a doer or a particular portion of a doer, or even as a particular swine or cat.

The desires and feelings belong to the doer from which they came, but do not sense it. These desires and feelings inhabit the bodies of the animals until death and then go back to the astral stratum, which they leave again when there is another opportunity for them to come into and be the animals. These lives as animals continue until the doer to which they belong and of which they are a part, returns to earth after its heaven period and gets a new body.

Certain of the desires are taken into the body of the embryo when the sounding, whirling stream of thoughts finds its exteriorization in a new human body. The others return to the psychic atmosphere of the doer and remain there until they are breathed in again during later life or in another life. So each person has in his psychic atmosphere a vast number of animals, that is, desires, which will later manifest through him in his moods, passions and vices and after death become separated from him and then will replenish the earth, air and waters as animals again.

This serves many purposes. One is, that as the doer cannot take to heaven the many-headed, many-clawed and many-tailed beasts that are in it and of it, they must be disposed of in some way so as to give the doer a rest from them while it is in heaven, and the desire matter in them can be worked over in new physical forms. While it is of a doer it cannot be reached, but when in animal forms it may be acted on
and made to suffer by humans, by other animals or by circumstances; so it carries back to the doer impressions it could not receive while it was in the mass with the other desires. Another purpose is that the animal kingdom may be furnished with entities that give it energy and aid in the circulation of the four elements in the human world. Another purpose is that animals may be used as agents of the law in their
relation to man, to aid him or to make him suffer. Another purpose is to show man his desires specialized in nature since he does not know them when they are mixed and many-headed, while in him. Visible nature is a mirror in which man can see and feel some of the many aspects of himself. In nature he can see his own desires disentangled, separated and distinct in character and form, as a hog or a wolf. Unconsciously people verify this when they call, not themselves, but others by such names.

The animals on the earth differ entirely from human beings, although that which animates them is taken from doers in human bodies and though the forms, furred, feathered, scaly or shell-clad, are made by human thought. These animals have no independent existence because they must return to the humans of which they all are parts. No animal will ever become a separate doer, because it is only an offshoot of a
doer and cannot be separated from it. Each animal is always connected with a certain doer.

The term "separation" is used to aid understanding and to conform to observation through the senses. The dimensions of physical matter prevent one from seeing that which is not subject to them and which appears separate when imprisoned in them.Man does not conceive forms of finer grades of matter that are not couched in dimensions and he does not even think of things unless they are limited by dimensions.

From the desire that is in a special animal form is screened off the Light that is connected with the doer. Therefore animals have no intelligence, that is, they have no Light of an Intelligence. Instinct in them is the nature elemental, as for instance, the sense of smell, which is most active in them and which leads the desire energy, called the animal. The nature elemental has behind it the entire earth spirit, just as an electric bulb has behind it the power plant and a faucet has the force of the reservoir. Though the great power is behind them, only a given amount can run through the bulb or faucet. The earth spirit has power and it has also Light of the Intelligence which it gets from human beings; it is that Light which is the intelligence in nature usually called God, and which guides the power in the actions of ants, bees, beavers and birds in their building, and which is the instinct of all animals. This is so with wild animals;

with domestic animals, especially dogs and horses there is another factor. It is that the domesticated animal, by direct contact with human beings, comes under the influence of their thoughts and their thinking. According to the typal form of the animal and the kind of feeling and desire animating it, it responds to the thoughts and psychic atmospheres of the humans. For instance, the desire animating a dog form is that portion of a doer which responds more readily to the diffused Light of the Intelligence in the human beings with whom the lot of the dog is cast, than does the desire in the form of a wolf. Therefore also a dog seeks human companionship. The desire of that dog can do no thinking, but responds to the thinking, feeling and intention of his master. So a dog may know the hour or day when his master will come and where to look for him. No matter how intelligent animals may seem, they are not intelligent in the degree of being able to think. They are only human desires and feelings in animal forms, and when the desire and feeling are in an animal form they do not mix with the Light of an Intelligence.

While human desires are in all animal forms, they are with few exceptions not in plant forms and they are in no mineral forms, not even in crystals. However, all forms in the mineral, plant and animal kingdoms are exteriorizations of human thoughts, and it remains to be shown in what manner these exteriorizations as forms are made.

History of the kingdoms of nature. Creation by breath and speech. Thinking under the type of two. The human body is the pattern of the kingdoms of nature. The intelligence in nature.

Through all ages, Triune Selves have, by the breath and power of speech through the doers' bodies, maintained or changed the kingdoms of nature. When the doers in their perfect states wanted to produce things, they thought them and breathed them into physical existence. They knew what they wanted, and they knew what they were doing when they thought. The Light of the Intelligence united with the desire of the doer into a thought, about which they continued to think.

That thought was a sound, but was not, had not, and did not make vibrations. However, when it passed into the form world it caused vibrations in matter which it affected. This vibrating matter built out the form; then the final word breathed consolidated the vibrating mass into the form of the thinking or of the thought in the physical world. So all things physical came through the power of words, and continued in the world until they were spoken out of existence. They could not decay, could not be knocked apart. A word of dissolution had to be spoken to end their existence.

Today men make the world they live in just as then, but they make it and all things on it in ignorance. They do not know what they are doing when they are thinking, nor do they know the power of their thoughts. They do not know that their thoughts when issued, are issued on the light plane of the light world. They do not know that these thoughts then descend as sound and speech in one, into the life world, where they take matter of the life world as a magnet takes iron filings.

There a thought is a sound. It is inaudible to the human ear, but it sounds in the life world, and thereby gives life to the matter it affects. It descends further and comes into the form world, taking with it that portion of life matter. It is sound in the form world also, and makes a part of form matter coalesce. This causes the matter to take a form, expressive of the sound, which comes into the physical world, but is still invisible.

Then it passes on to the astral or radiant state of matter of the form plane of the physical world, where it remains on the threshold of the radiant-radiant matter of the physical plane and is ready to be exteriorized in solid matter.

The appearance of the plants and animals depends upon the appropriate season for germination. The thought, which is speech and sound in the different worlds, continues to sound until it is exteriorized. When the time for this arrives the compels solid-solid particles to vibrate around and through the radiant-solid form and finally draws them into it. The sap in the plants and the fluids in the body of the animal build out the visible solid shape according to this astral form.

A thought of love and a thought of greed are different as thoughts and they sound differently. The sound of the speech which is the thought differs from the time the thought comes to the life plane of the life world until, with matter gathered, it arrives at the threshold of physical life. On the life plane of the life world the sound of that which will be formed as a yellow rose is as different from that which will be formed as a white carnation, as are the two flowers when at last seen and smelled.

The form in which a thought is exteriorized is not necessarily furnished by the same doer from which comes the feeling-and-desire entity that will inhabit the form. For instance, the aggregate of strong sexual desires and rage with an absence of general viciousness may coalesce after death when the separation of breath-form and doer occurs, into a mass of desire that will be made to animate the body of a bull. The body of the bull is made of elemental matter of the four elements, but the form in which it is held is the expression of a thought, which, when it was thought and spoken, sounded as what is visible as the form of a bull. The form fits the inhabiting power of desire.

The atoms known to chemistry have a valence or combining capacity which they get from matter of the form world. Matter of the form world combines matter of the life world into forms according to the combining capacity which the form matter receives from certain characteristics of that life matter. The life matter receives these characteristics from thinking or from thoughts, which can give character to life matter only according to certain types or numbers to which the thoughts belong. The thoughts give the character by unfolding and extending a point toward a circle, (Fig. IV-A).

Men think only under certain types, just as they eat with their mouths and walk with their legs, and not otherwise. The types in which men think come from Universal Types or Points, which themselves are not known on the earth except as the types under which men think. The Universal Types came from abstract Numbers; the only way in which they can be thought about is as two.

Man thinks under a type of two with an immeasurable number of subtypes. All mental activities in the individual mental atmospheres are governed by this type and its subtypes. Every thought therefore that is issued is under a subtype of one of the human types. When it is issued and comes to the life world as speech and sound, it affects matter of the life world and imparts to it the character of its own particular subtype. That matter, when it is combined, grouped and given a character by thinking or by a thought, takes in elemental beings which are then of the subtype to which the thought belongs. What these subtypes are can be seen from the many forms in the physical world where they are exteriorized. They are all subtypes and variations of the type of two.

Two of the subtypes under which human beings think are the man type and the woman type. A man thinks in the type he is; and a woman thinks in the type she is. All their thoughts are according to these two types. Underlying the two types and as a background for the thinking of man and woman is another type, the type of one. This type links the two. It is the secret of their feeling-and-desire or union.

Neither man nor woman is able to think according to the type of one, but they think about it. Every time human beings attempt to think in the type of one, they become confused, as when they try to apply it to metaphysical speculations in religions or to think of the two or of the many as the one. All the thinking a human does in literature, business or pastimes, he does from or in his own type as a man or as a woman.

This thinking is related to some zone of the four kingdoms, mineral, vegetable, animal and human. The idea of two is always there, active and passive, positive and negative, right and left, up and down, light and dark, sleep and waking, life and death, good and bad, true and false, pleasure and pain, like and unlike, spirit and matter, me and not me, or not nature and nature.

Humans think about two kinds of things only, the things they can see, hear, taste, smell and touch; and the second kind, the things that are not to be seen, heard, tasted, smelled or touched. Whenever a man thinks about any of these things, he thinks of how he feels or desires about them. He thinks of the feeling or desire as himself; it is he who desires, it is he who thinks, it is he who is, always he. He relates this him to that which is, not him; he does not think of himself without thinking of what is not himself.

The male's thought is according to the type of his sex as distinct from the female. When he thinks of other human beings he thinks of them as men or as women. It is the same with a woman; her thought is according to the type of her sex. She thinks in the type which she is.

The thoughts of men and women are of the type of the one who thinks and affects matter according to that type, whether they are exteriorized to that one or in nature.

The two types, of man and of woman, produce in nature the same two. The nearer the kind is to the one who thinks the more pronounced is the type; the farther the less pronounced. So, plants are less markedly male and female than are animals. In minerals the type can be discerned only as positive and negative.

Thinking and thoughts affect the matter in the life world and cause it to be grouped according to the type or subtype of the thinking or the thought. The grouping is caused by the sound which is the speech and thought, three aspects of the same action. The grouping by number of the particles of life matter produces form in the form world.

The form matter, impressed in its structure by the grouping of the life matter, coalesces according to the sound and to the structure of the life matter that carries it. The form matter comes into the physical world, that is, into the invisible part thereof; and the forms, differing in each case, cause the particles of radiantphysical matter to vibrate accordingly and to be grouped into atoms, in the manner known to chemistry as those of the physical matter of the ninety-odd elements.

So come into existence all crystals, those of frost designs and snow as well as those of minerals, the plants, the flowers and the bodies of all animals. The circulating sap in plants, the deposits in the plant which make it grow and produce flowers, fruits and seeds, the fluids in animal bodies with their resultant health, maturity and disease, are produced in the same way. Each plant and animal conforms to some subtype of thought. The conformations are directed by the thinkers of Triune Selves.

Two orders of Intelligences, the Thinkers and the Desirers, direct the operation of the law of thought, through the Triune Selves to which they are related. The Thinkers observe the disturbance of matter in the life world which all human thinking causes.

They do not watch, they are aware of what occurs. The Intelligences of the order of Desirers work with their Triune Selves in the form and physical worlds. Each of the orders acts in the world with which it is naturally in contact.

As the stream of thinking circulates within the mental atmosphere of a human it affects the life matter of the life world and comes under the notice of the Triune Selves acting there. They cause elementals to group life matter according to the type and character of the thoughts that are in the stream of thinking. Thereby the type under which the thought was produced is expressed in matter. Then disposition is made by the Triune Self of the destination, course and time cycles of the thought. Some thoughts are thus limited to the mental atmosphere of the man, some are allowed to act further upon matter in the life world and later to become physical acts, objects or events.

The Intelligences do not act directly; they act through or with Triune Selves complete, and even with the embodied doers. For however imperfect the doer of a human may be, his knower and his thinker always have the Light of the Intelligence and do not act otherwise than in accordance with it. As to the destiny of a human, it is directly operated by his thinker. However distasteful, hard or oppressive the events of the life of a human may be, they come to him through the thinker of his Triune Self.

A part of the thought matter is marked for the mineral, vegetable and animal kingdoms. Of course there are no visible marks, but all is done by instantaneous thinking which produces geometrical symbols, and elementals obey involuntarily in carrying out the directions given them by the points and lines.

Some idea of the accuracy and quickness of the operations by these Intelligences and Triune Selves can be gained by reflecting upon the order and continuity which the physical universe exhibits, from the ocean tides to the structure of a pine needle. A thought is a being of potential power, for each unit that is affected by it has behind it the power of its element, as the faucet has that of the reservoir, and the Light of the Intelligence which comes through the thinker liberates the power. Human thoughts, discordant, selfish, ignorant as they are, but having this tremendous potential power, would destroy the worlds, visible and invisible, if it were not for the control and direction by the Intelligences, here called Thinkers.

The directions which life matter and the elementals connected with it bear, are taken into the form world. Here the Desirers observe the direction given by the Thinkers. The Desirers have to do with the marshalling of the forces and elemental beings which bring about physical acts, objects and events. So they see to it that what is destined for the forms in the mineral, vegetable and animal kingdoms receives its
proper form, from the glistening hairs of a horse to the dust on the wings of a moth, from a pine tree to a daisy. They also see to it that the animal forms are animated by appropriate desire entities and that the plant forms and flowers have fitting elementals to inhabit them.

These Intelligences and Triune Selves do not create the animals, plants and minerals; they merely see to it that the types which are in the mental atmospheres of human beings are expressed by forms, which then appear as the outward aspect of the creatures in the animal, plant and mineral worlds. These types have resulted from all prior thinking in all prior lives of all doers in human bodies. A type is made of matter
of the life world.

A type is the emblem of the sum of a variety of thinking that has been done in the past, but it is abstract, invisible and has no form. Types are summarized records of forms, of thinking and of activities of intelligent-matter in nature-matter. They are the working out in different ages of some of the twelve points of the circle, according to which all thinking must be done. The circle and the twelve points are the ultimate source of all types, (Fig. I-A).

The types are exteriorized by the coordinate action of the Light of the Intelligence, the mental atmosphere and the thoughts in it, the aia and the breath-form and the process of generation.

The human body itself is an exteriorization of types in the mental atmospheres, and projects and is the source and pattern of the mineral, plant and animal kingdoms. From the body as a pattern elementals body forth these types, comparatively few in number, as the earth and its myriad of animals, plants and minerals.

The forms are then filled out and energized by desires of human beings and are given instinct by Light of the Intelligence that has gone into nature and which is the intelligence that guides nature and is commonly called God. Human beings are not conscious of these processes, which are carried on by parts of their mental, psychic and physical organizations, any more than they are conscious of the processes of sight or digestion. Some of these processes go on after the death of the physical body.

Unless otherwise stated, the content of this page is licensed under Creative Commons Attribution-ShareAlike 3.0 License