Harold W. Percival



Section 6

The Government of the world. How the destinies of the individual, the community, or the nation are made by thinking; and how destiny is administered.

Concerning The Government of this world, the destinies of nations, of communities, and of individual human beings, can there be any doubt that these mysterious problems are determined by law? For if chance is to be considered as a determining factor in bringing about events, there must of necessity be a law of chance. And chance then becomes a law which must fit in with other laws and be related to them, or else the established laws would be jostled around and overthrown. As nature is governed by law, so also mankind and human relations must be governed by law. And law dissipates the thought of chance. Chance is only a word used as an escape from the inability to understand and to explain law.

Is there a government of this world? And if so, what is it? How is it constituted? What is law, and how are laws made? Who or what is the authority for the law? And for justice in administering the law? By whom are the laws administered, and, what is justice? Are the laws just, and if so how is justice shown to be just? How are the destinies of nations, of communities, and of individuals administered?

The answer to these questions is: Yes, there is a Government of this changing world. The Government is not in the changing world. It is in the Realm of Permanence, and though the Realm of Permanence pervades this world of change, it cannot be seen by mortal eyes.

The Government of the world is made up of complete Triune Selves. They are constituted to be The Government by the Conscious Light, which is Truth, endowed to them by their Intelligences who are under the Supreme Intelligence.

Law is the prescription for performance, made by the thoughts and acts of its maker or makers, and to which those who subscribe are bound. The laws for the individual human are made by the thinking of the human, during the creation of his thoughts. These thoughts are his laws, prescribed by his thinking. Other human beings who subscribe to these thoughts by their own thoughts, are bound thereby. When the individual thoughts created bring the human beings together, the human beings are bound by verbal or written contracts. Then, or later, the thoughts exteriorize as physical destiny to those concerned. The breaking of these contracts causes disorder and confusion.

The authority for law is the Self-knowledge of the Triune Self. Self-knowledge of the Triune Self is the real and unchanging order of Self-conscious being, which includes all laws of nature. That authority for law is inexhaustible and immeasurable; it is at once available to the knowers and thinkers of all Triune Selves: in detail, and as one related and coordinated whole.

Justice is the action of knowledge in relation to the subject judged; and the judgment determines its administration as prescribed by the law. Justice is just because those who are concerned are the makers of the law for which the human is responsible. The thought and act begin with the human. The human is judged by the knowledge of his own knower. The judgment is administered by the doer’s own thinker. This cannot be otherwise than just.

The destinies of human relations, and of communities and of nations, are exteriorized by the human beings themselves, operated by the doers in their bodies, directed by the thinkers as the judges of their doers by the knowledge of the knowers of the humans, as arranged and ordered by The Government of the world, and as determined by the peoples of the world as their destiny.

The complete Triune Selves comprise The Government which is established in the Realm of Permanence. They occupy and operate perfect and immortal physical bodies. Their bodies are organized and composed of balanced nature units. These nature units are unintelligent, but conscious. They are not conscious of anything,—they are conscious as their functions only; they are conscious of nothing more or less than their functions. Therefore their functions are laws of nature, always constant; they cannot act or perform any functions other than their own; that is why laws of nature are constant and dependable.

Balanced units, (Fig. II-C), are trained to function as laws of nature during their service in a perfect immortal body of a complete Triune Self which is serving as one of The Government of the world in the Realm of Permanence. Each such perfect body is a living university machine. From the admission of the unit into the perfect body and its being a constituent part thereof, until it is qualified to leave the body, the unit successively progresses in its development, from each degree to each next higher degree in that university machine. The unit is conscious as its function only, in each degree; and in each degree its function is a law of nature.

When the unit has qualified in being conscious successively as each and every function of that immortal body of balanced units, it is potentially conscious as every law of nature. It has finished its course as an unintelligent nature unit, and is ready to be advanced beyond nature, to become an intelligent Triune Self unit. When it is advanced beyond nature it is an aia, and is later raised to the degree of, translated into, the Triune Self unit. As a Triune Self unit it is to be the successor to the Triune Self who was its predecessor in training the nature units in the perfect body, in which it has been educated. Thus all stages are as links in the chain of being progressively conscious in higher degrees; and this chain, made up of units that are conscious in progressively higher degrees, is kept unbroken.

The Triune Self is an indivisible unit, an individual trinity of three parts: I-ness-and-selfness are identity and knowledge, as knower of the Triune Self; rightness-and-reason are law and justice, as thinker of the Triune Self; feeling-and-desire are beauty and power, as doer of the Triune Self. The knower as the authority of knowledge, and the thinker as justice in relation to whatever subject is judged, are complete, perfect. But the doer, to be an operator of the body, must prove its ability to manage and maintain its perfect body whose functions are laws of nature. Every unit in that body is a balanced unit. Through the breath-form unit of the perfect body, all other units in that body are kept in balance. The doer part of the Triune Self is to be operator and manager of the perfect body. For this purpose it has been trained and educated in that university machine. The doer as feeling-and-desire must equalize and balance itself in beauty and power, in an inseparably balanced union, else the units of the perfect body would become unbalanced, imperfect, and would leave the Realm of Permanence. In the Eternal Order of Progression the doer does balance its feeling-and-desire, and so completes its Triune Self. Then the Triune Self, complete, is constituted as one of The Governors of the world in the Realm of Permanence.

The doers which are at present in human bodies have failed to unite their feeling-and-desire in balanced union. In the trial test of the sexes they unbalanced the balanced units which composed their perfect physical bodies. The composing units were then unbalanced and were active-passive man bodies, and passive-active woman bodies. And the doers in their imperfect man bodies and woman bodies lost the direct and continuous use of the Conscious Light. They ceased to be conscious of their thinkers and knowers in the Realm of Permanence; they were conscious only of this human world of birth and death.

And although its thinker and knower are always present with it, the doer is not conscious of their presence, nor of the Realm of Permanence. It is not even conscious of itself as the immortal feeling-and-desire which it is. The doer-in-the-body does not know who or what it is, although it may mistakenly suppose that it is the body which it inhabits during about sixteen of the twenty-four hours of a day. The body-mind controls the minds of feeling and of desire. The body-mind can think only about things of the senses, and so binds feeling-and-desire to nature through the senses.

The doer is immortal; it cannot cease to be. It has the right to choose what it will do and will not do; because only by choosing to do, and by doing, what is right, will it become independent and responsible. Its destiny requires it to be eventually conscious of itself, and as itself in the body; to be in conscious relation with its thinker and knower, and by their guidance to find and travel The Way to conscious immortality. That is the situation in which all doers are, who are in human bodies in this human world.

By thinking, the doer in every human creates thoughts. These thoughts are its own prescriptions; its own laws, to which and by which the human, as the maker of the laws, is bound. Then at the right time, condition and place, and with the authority of the knower, the thinker causes its doer in the human to bring about, by act or object or event, what its thoughts have prescribed for performance. That is its destiny. Therefore, all that does happen to the human for good or ill is of his own thinking and doing, and for which he must be responsible. This applies to the individual of every human being. The happenings cannot be otherwise than just.

In the destiny of individuals and of social intercourse, thinking establishes human relations. How then is justice as destiny in human affairs administered? Individual human beings do not know the law. They may or may not agree about acts or objects or events. But the thinkers and knowers of all the individual doers in human bodies have real knowledge; they do know what the human thoughts are, as laws. The thinker and knower of each doer knows what is justice for its doer; and all the thinkers and knowers concerned agree to what happens to humans in relation to other humans, as individuals and as communities. In this way the thinkers and knowers of the individual doers in human bodies bring about the destiny of human relations in communities.

The Government of this world and of the destinies of the nations starts and is concerned with the government of oneself in one’s relation to others. The doer is pulled or driven by its numerous desires responding or opposed to the impressions received by feeling from the objects of nature coming into the body through the senses, as sights, sounds, tastes or smells, and by the thoughts that are cycling in its atmosphere. Each doer is holding open court; impressions and thoughts clamor for one’s attention. Before sanctioning the desires which appeal for or demand their objects, one should listen to the voice of conscience or consider the advice of reason. Otherwise one will act on impulse in responding to the most impressive claimant. Whatever one does, he thereby prescribes the law which will be administered to him, in the near or distant future, as his destiny. These proceedings are carried on around the “judgment seat” in each human heart, in the court of its own atmosphere, where the feelings and desires and the thoughts assemble.

That which one doer does, in making its individual destiny in its relations with other human beings, every other embodied doer is likewise doing. And while the doer is holding open court, its ever present knower and thinker is witnessing the recording of its laws as its own conditions, as its own prescriptions to be administered to it as future destiny, and also in its relation to the destiny of others. And in the same way the knowers and thinkers of other embodied doers are the witnesses of the laws made by those others:—all concerning the destinies of human beings in their human relations, as communities and as nations.

The doers in human bodies do not know this, nor do they always agree or keep their agreements, because their Conscious Light is obscured by sense impressions. But their knowers and thinkers always have the clear Conscious Light, as Truth; and know at once what is right and just concerning each human. There is never any doubt. They are always in agreement concerning human destiny.

The Triune Selves of human beings are not of The Government of the world, but they are always in agreement with the complete Triune Selves who constitute The Government. The knowledge of each knower is at the service of all knowers; knowledge of all the knowers is common to every knower. Therefore, through the knowers of the human beings, The Government can at once know the individual destiny of every human being. So it should not be difficult to understand that the destiny of nations, which is determined by The Government of the world, is brought about by the agencies of the human beings through their Triune Selves. Every act, object and event on the physical plane is an exteriorization of a thought, which must be balanced by the one who created the thought, according to his responsibility and at the conjunction of time, condition and place. The knowers and thinkers see to it that their individual doers bring about the events as destiny in their relation to each other in communities.

Complete Triune Selves, as The Government of the world, cause destiny as justice to be administered in the nations through the agencies of the Triune Selves by their embodied doers.

The destiny of each of the nations is made by what the individuals of the nation think and do. By the thoughts and acts of its people, each nation has its destiny prescribed for it as law, by which the peoples of nations are bound. And The Government of the world sees to it that the destiny as law is executed through the individual knowers and thinkers of their doers in human bodies.

All the acts, objects, and events in the make-up of the life and relations of human beings are woven into a pattern as the panorama of life on the background of the world. Sections of the panorama are seen. But the causes that keep the figures moving, that bring about the events in the orderly performance, and that relate the sectional views into series, as an endless panorama of human life,—these are not seen. Therefore the human is unable to account for the acts and events in life. To understand why things happen as they do, one must first understand that he is the immortal doer, comprising feeling-and-desire; and that he operates the bodily machine. Then he should understand that as a doer he is inseparably related to his thinker and knower, and that they know, and determine the happenings caused by his thoughts and acts—which bring about the happenings in the orderly series of acts and events that unfold and make up his life.

The acts, objects, and events of life are exteriorizations of thoughts. Thoughts are created by the thinking of men and women, as destiny. The acts, objects, or events are the results of what human thoughts have prescribed. It is their thinking through the four senses that relates the men and women to objects of nature. Feeling-and-desire keeps the machinery of the body in action,—the machinery by which their thoughts are exteriorized as acts, objects, and events. The design or pattern woven is in the thought. The men and women are related to each other by the nature and character of their thoughts.

The thinkers of the embodied doers are the real administrators who relate the thoughts and arrange the time, condition and place for the precipitation of the thoughts. The acts, objects and events exteriorized are the physical destiny prescribed by the men or women who made them. The acts and objects experienced cause other thoughts to be created and exteriorized. The cyclic recurrence of the creation and exteriorizations of thoughts in small events, leading to great events, keep up the perpetual performance. Their recurrence must be by law, because the human chooses what he will or will not think or do; and because the unknown thinker arranges what its doer chooses into orderly series of events as individual destiny,—and at the same time arranges them in relation with the thinkers of the doers in other human beings who are related by their thoughts.

The individual patterns of thoughts are arranged in the lives which are related to each other. And these are arranged into larger patterns by the individual thinkers of the individual humans, unknown to the humans, but known to the thinkers in larger and larger groups, until the individual thinking affects the law and destinies of peoples and nations.

The Government of the world is in the administration of justice as destiny; and the relations of the peoples, races and nations are determined by them respectively. The Government at once has knowledge of all particulars from the knowers, and the determination by the thinkers of the individual doers concerning their human beings, among whatever races or nations they are placed. And each individual, and each group, and each state or nation has its destiny administered in time, condition and place in justice to each, and in relation to the whole. And so the performance goes on.