THINKING AND DESTINY
Harold W. Percival
Recapitulation: Make-up of a human being. The Triune Self. The Light of the Intelligence. A human body as the link between nature and the doer. Death of the body. The doer after death. Re-existence of the doer.
TO RECAPITULATE: A human being is the combination of a fourfold physical body, a breath-form, and a portion of the doer of a Triune Self, which receives Light from an Intelligence. The breath-form together with the four senses and the physical body is the personality in which a portion of the doer part of the Triune Self is housed.
The physical body is a condensation of the four elements and belongs to nature. Its form is not permanent. The body is a mere mass of nature-matter, constantly changing. The matter consists of billions of units of the four states of matter on the physical plane. These are either transient units of which a stream is constantly flowing through and around the body, or compositor units which detain some of the transient units for awhile and compose them into the visible, tangible mass of the cells of the body. The cellular matter is arranged into four systems and the organs and parts of the body. This is the extent to which a human being is visible and tangible.
The fourfold physical body, (Fig. III), consists of a radiant or astral body, an airy body, a fluid body, and a solid body, which becomes visible because of the compacted mass of its cells. The matter of the radiant body holds the airy, fluid and solid units of the cells and is given form by the breath-form. The breath-form clothes itself in this radiant matter and breathes through all four bodies. The radiant, airy and fluid bodies are intra-cellular and connect all the parts of the solid body with each other. The radiant body operates the nervous systems and receives and transmits messages among these systems and the breath-form, and so brings about changes in the make-up of the body and executes bodily movements.
Into the physical body are impersoned, so as to be parts of the personality, four beings of nature-matter, the senses of sight, of hearing, of taste and of smell, each having a double aspect of receiving and of acting. They operate the four bodies and the four systems; the sense of sight works the generative, the sense of hearing the respiratory, the sense of taste the circulatory and the sense of smell the digestive system. The breath-form enables the sight, the hearing, the taste, and the smell to contact the things which they see, hear, taste, and smell, and finally to coordinate and bring these four into contact with the feeling of the doer. Thus they keep up commerce by means of the human body between nature and the doer. The body exists in a physical atmosphere, (Fig. V-B), which is the emanation of the transient units as they are breathed in and out by the breath-form.
A human body is constantly changing. Its cells and their parts are composed of transient units. The mass as which they are visible is a flow of transient units. This stream flows through the holding or compositor units; and these continue from birth to death and from life to life. They are summoned at the time of conception and are resurrected in the new body. There is thus a continuity of the permanent or compositor units. At present, death interrupts their activity. They fabricate and furnish new bodies for the doer until they are established in permanence in a body which does not die, and that body is a balanced, immortal, sexless physical body.
The breath-form controls and coordinates the operations of the four systems and thereby the involuntary functions of the physical body. That which compels the breath-form is nature, which is kept going by the driving forces that are the total of human thinking and thoughts.
Involuntary functions of the body are performed as follows: Nature affects one of the senses through the sensory nerve fibers of the involuntary nervous system in the organ of that sense; the sense then acts on the breath-form, and that acts on motor fibers of the involuntary system, and they compel the organs of the body to function.
The breath-form also provides the traits and habits of the physical body and all physical conditions of health or disease. The breath-form, by the signatures which it bears and which it transfers also to the fourfold body, attracts elementals which furnish the surroundings of comfort or want, adventures and escapes that make the physical conditions under which the body lives. Not only physical conditions are brought about by the breath-form, but feeling and thinking run along the lines which previous thinking and feeling have made on it. The breath-form is a unit; it has a passive side, the form, which is receptive to impressions, and an active side which is the fourfold physical breath. The impressions are made through the physical breath, which also puts them into effect and visibility. The aia, though without dimension, bears a symbolic record of the sum of all impressions made on it in the past. Whenever there is a juncture of time, condition and place, the breath brings some parts of this record, which are on the breath-form, into physical reality. The breath causes a radiation from the physical body, which is the physical atmosphere, (Fig. III).
The Triune Self has three atmospheres, in each of which is one of its three parts, having an active and a passive side, and a breath which keeps up the relation between the atmosphere and its part. These three breaths are related to each other; each acts through and is affected by the breath below it; and all three work through the breath of the breath-form, that is, the fourfold physical breath moving through the physical atmosphere.
The Triune Self is of matter which is conscious in three degrees, feeling-and-desire, as the doer, rightness-and-reason, as the thinker, and I-ness-and-selfness, as the knower. These names are used to characterize the degrees in which matter of the Triune Self is conscious. The three degrees are related, but the doer is not in accord with the thinker and the knower.
Time exists on each of the four planes of the physical, of the form and of the life worlds and on the physical plane of the light world. Time is different on each plane. On the other planes it is not like time as perceived through the senses on the physical plane of the physical world. Time there does not affect the three degrees of matter of the Triune Self. It is only when a portion of the doer is in the body that time of the physical plane of the physical world exists for it.
The reality of physical things exists only on the physical plane; the things are freed from it when they leave that plane. The reality of the same thing is different on different planes. So the reality of a thought on the physical plane is its exteriorization, as in a disease or in the ownership of a house. On the form plane the reality is the feeling which the disease or ownership produces, and on the life plane the thinking that will cause or result from the disease or ownership of the house, and on the light plane of the physical world the sensing of them as “mine.” Time, dimension, place and the other phenomena of physical reality do not exist as such for any of the three parts of intelligent-matter that constitute a Triune Self, except in so far as the doer is connected with the physical plane.
The Light which the doer receives from the Intelligence is Intelligence and is that faculty of an Intelligence that is connected with the doer in its human body. The Light causes everything that it affects either to grow toward it to become Light or to depart from it and to disappear. So after the doer has come as near to the Light as it can, in its heaven period, the Light causes the doer to depart back to earth. The Light draws what seeks it and repels what is opposed to it. The effect that it has on things is a constant unveiling of their nature, attributes and associations. Only the permanent can stand in the Light for it causes the impermanent to disappear. It draws out the Light in all things.
Light is in the noetic and mental atmospheres of the Triune Self, not in the psychic. During life nature has the advantage of the Light which is in the noetic and mental atmospheres of the human, (Fig. V-B). After the existing portion of the doer has shed its body, the Light draws that portion to it. This causes purifications, while the impermanent, everything that cannot stand the Light, is burnt off. All of the doer that can stand the Light is in heaven radiating in happiness. When all there is in that portion has been brought out by the Light, the Light causes it to seek new growth, new efforts, a new life.
A human body is made up of many elementals, units, which through it get a chance to change. They remain the same units, though their qualities and functions are changed. They can be changed only while a doer dwells in the body.
The entire Universe is related in its greatest and smallest, highest and lowest parts. All parts of nature are related to parts of Intelligence. Some parts are more closely related, some more distantly. The relations run along two chains, the chain of nature and the chain of the Triune Self. All the parts of each chain are necessary to each other. Physical human bodies connect them. When the doer no longer needs nature it can let go and do without this link forever, but nature is always dependent on the doer and needs a link. Until the doer is self-sufficient because of the amount of Light that it can redeem for itself, it remains connected with the chain of nature. The chain of nature always needs the chain of the Triune Self, because it cannot get forms, desire and the Light except from a Triune Self.
The link between nature and the doer is a human body. This link is temporal, existing for a span only. Its disappearance by death is necessary for several reasons. The portion of the doer existing in a human needs an opportunity to rest and to recuperate from the troubles incident to an earth life. It must be freed from the memories of its errors and misdeeds which would otherwise overwhelm it. It must be prevented from making more mistakes than it can correct. It does not assimilate in life all the events that come to it. They come bunched together or disguised, and the human must have time and be in a different state to separate, sort out, feel and assimilate them. The doer in the human needs a purification from its earthly sins and it must, while free from the bondage of the world, come into touch with the Light of the Intelligence, so that the Light can act upon it directly, after the desires and emotions have burnt off. In life a human has many thoughts of which he is only partly conscious and then they disappear into another part of the mental atmosphere. After death they become again real to the doer who goes over them until he is affected by them sufficiently. The continued projection of these thoughts is the cause of the after death states. The death of the body is chiefly for the benefit of the doer, but nature also requires it to get desires for her energy and for her animal forms.
While the body lives it links the chain of nature with the chain of the Triune Self. It allows a flow from doer to nature and from doer to the Triune Self. It allows all the worlds and beings and forces in them to reach into a doer and the doer to have its adventures in nature. It allows nature to feel through a human. Nature has no feeling, she can feel only when her units as elemental beings become sensations when making contact with feeling in a human.
A human body keeps up the circulation of nature within the human world. Through it nature gets the forms of her animals and plants, the beings that animate them, and her very gods. Except for a human body, she could get none of these. The elementals of nature become sensations in a human body. On the other hand, the doer has its feelings and desires moved by nature through a human body. The body furnishes the experiences from which the doer may have emotions, may learn and may acquire knowledge. Without a human body it could never grow out of nature and obtain freedom.
In a human link, meet, intermingle and become related, the four worlds and the four atmospheres. The fourfold body is so built that the worlds and atmospheres have their separate sections, systems and special organs in it as well as a centralization of all in the generative system. The body is built so that the doer can get Light of the Intelligence in it and there be conscious of what it thinks, feels and does and have commerce with nature under the Light of the Intelligence, and so that nature can get that Light.
With the death of the body the link between the chains of nature and of the Triune Self is destroyed. Thereby the chains are separated. Nature later gets the animal desires of the doer and lodges them in animal bodies. The elemental matter that composed the body goes back into the four elements and the elementals go into their elemental races. The four senses, after they have left heaven, may become nature spirits in human form; some may become glorious beings in the elements. The elemental beings bear the stamp of the doer in the human body in whose charge they were, and carry the marks of the acts performed by the doer while they were in the body. They retain these signs even though they have passed into a thousand other bodies. The doer after death acts with itself, works itself and churns itself. Under the Light of the Intelligence it goes through certain changes, which are a digestion and an assimilation of the thoughts its human being had in the past life. It does all this because of the Light of the Intelligence. When it has worked over all that is possible and has rested, there is a void for the things that are absent from it. It begins to stir in such a way as to fill the void.
Some of its desires are outstanding in animal forms. Some of the Light that was given it for its use is outstanding in nature, and must be reclaimed by it and ultimately freed. In its mental atmosphere innumerable thoughts circulate in longer and shorter cycles. Thoughts outlive the fleshly instruments through which they passed. Then there is a vast number of latent desires for things in physical life. They are unsatisfied, though asleep in the psychic atmosphere. The thoughts, ever moving in the mental atmosphere, seek exteriorization by their own energy. They bring themselves into touch with and awaken the sleeping desires, in due time. Desires cannot be killed. They are powers that must be expressed until they change themselves, since they cannot be satisfied. Desire develops into an innumerable variety of desires, though these are in a few comprehensive subdivisions, such as lust, greed, selfishness, slothfulness. These countless forms of desire must have a human body in which to root and feed. Only there can they wallow and grunt and howl and roar under the diffused Light of the Intelligence. While a desire is in an animal body it cannot get the same degree of gratification.
For these reasons the chains of nature and of the Triune Self attract each other. This happens after the necessary time has elapsed for the doer to digest, assimilate, rest and feel new hunger for an earthly life; and, for nature to automatically want the circulation of the elements through, and new forms from a human body. When the chains are in this condition, a cycling thought impels the aia. This thought is made up of the interests the doer has in living. In the thought are merged the dominant thoughts which filled the dying moment of the past life. That thought is all that the doer link of the chain of the Triune Self now furnishes until after birth; the rest is furnished from the chain of nature.
After the doer had finished its heaven period, the breath and the form of the breath-form disunited. The form became a mere speck or point and was in a non-dimensional condition, and the breath remained with the essential matter of the four worlds. When a new physical body is to be built for the doer, the dominant thought of the past life presses towards exteriorization and starts the aia. Then the aia draws the essential breath matter from the four worlds, and causes the breath to revivify its form, and, together the form and the breath are then and will be the breath-form or “living soul” according to which a new physical body will be built by a man and a woman for the doer to dwell in and operate. At the juncture of time, condition and place, during or after copulation, the breath of the breath-form unites the physical breaths of the parents to be, and the form of the breath-form enters the mother’s body and, then or later, bonds the two germs and so causes conception. The breath of the breath-form remains in the mother’s atmosphere during pregnancy. The form of the breath-form in the impregnated ovum is that according to which the physical body is built with the matter furnished by the mother.
Then birth takes place on the physical plane. In normally bringing the body into the world, the breath-form of the mother helps to breathe it into the physical world; the breath of the breath-form enters the infant with its first gasp, and unites with its form in the infant’s heart. Then the breath continues the building out of the form as the body. All the physical steps from conception to birth are along the chain of nature.
The preparation of the body is building the physical link in which will be a place for nature and for the doer to function. All the building is done along the nature chain. The generative system is the first to start the body and the last to be completed. It connects with the light world and the fire element. The respiratory system is to be connected with the life world and the element of air, the circulatory system with the form world and the water element, and the digestive system with the physical world and the element of earth. These worlds and elements act through the corresponding planes of the physical world and only through the mother, not directly on the systems. The elementals which are called into the body to build out the physical heredity also have to act on it through the mother. Digestion, circulation, respiration and some of the functions of the generative system, all have to be carried on by the mother for the fetus. In this way the mother guards and protects the fetus against elemental forces. At the juncture of time, condition and place, the breath-form brings the body to birth, and as soon as the body is free from the mother it begins to function independently. Nature claims its body and rushes in by compelling it to breathe, and the doer guides the breath. The breath-form enters the body and changes the systems which were all operated by the mother, so that they are thereafter operated by the breath-form under the impulses of nature through the four systems. So the link is connected with the chain of nature. But nature is not embodied fully until her four senses function through their systems.
Immediately upon birth the doer is connected with the physical body through the breath. At birth the psychic breath enters the physical breath, and the psychic atmosphere thereby surrounds the physical body and atmosphere. The doer does not begin to enter the body until the kidneys and adrenals as stations are sufficiently developed to admit feeling-and-desire. The thinker and the knower do not enter the body, but they are in touch with the doer. So memory of early days in the body is possible. The only way for one to tell when he entered the body is the memory of the first impression produced by the feeling of seeing, hearing, tasting, smelling and touching. At that time the chain of the Triune Self was linked by the physical body with the chain of nature. Years pass before the thinker and knower of the Triune Self find organs sufficiently developed to let them contact the body. When the feeling of rightness and reasoning begins, the thinker contacts the body. At puberty the knower contacts the body. When all three parts are in contact with the body, the chain of the Triune Self is aligned with the chain of nature. When the knower is in contact the doer becomes responsible and must account for its thoughts and acts. The thinker and knower do not enter the body; they only contact it.
Only a small portion of the doer comes into the body. Re-existing doers make the human physical world. When they are not in physical bodies they work over and work out what they have made while they were in the world in human bodies. Everything on the physical plane is the exteriorization of human thoughts. As the doers meet in flesh bodies they work for, with and against one another, singly, in groups, in classes or in large masses. These actions and their mutual results bring out latent qualities of the doers. These qualities operating and manifesting through thoughts are exteriorized in the visible products and the invisible relations that make up the external physical world. All in it is for the purpose of producing feelings and possibly a learning from the feelings and ultimately a balancing.
The exteriorization of the thoughts of each doer makes a common ground, the physical plane, on which all those doers meet of which portions are in flesh bodies. They come to this common ground to meet each other; and they meet through their thoughts, caused by the feelings and desires they have while on the common ground. The common ground unites them by their aversions as well as by their interests. Each doer is moved essentially by self-interest. Expressions of the many phases of the inner working of self-interest make the physical world what it is. Conflict of these interests is increased by nature, which has the doers there on its own plane. It tries to keep them there because it profits by the conflict. It is like a man who keeps a gaming house and collects something for every game played in his establishment. The profit of nature is desire and its forms and Light of the Intelligence from the doers.
How is it that the world holds together and that after all there is a mysterious ordering, joining and unity in the clash and jar of life? The answer is that in external nature there is a wise ordering of events by the Intelligences and complete Triune Selves. The Intelligences, with these Triune Selves, acting under the Supreme Intelligence, cause the order of all terrestrial events to be arranged by elementals great and small. The Intelligences and Triune Selves do not and cannot interfere with or set aside the law that every thought must be balanced by the one who issued it, according to his responsibility. All they do is to accelerate or retard the conjunction of time, condition and place at which thoughts are exteriorized. They do not exteriorize thoughts, the thoughts exteriorize themselves. The opportunity for exteriorization is furnished by elementals, invisible units which bring about physical events. They cannot do this if they do not sense on the breath-forms of the persons affected such signatures as permit or compel their action. There are signatures enough on the breath-form of every person to call down good fortune or acute calamities at any time. The marshalling of the physical occurrences is done by the upper elementals acting under the order of the Intelligences or the complete Triune Selves, who decide upon the accelerating or retarding.
The destiny of each human is worked into the general plan by his own thinker, his Judge. The thinker being in touch with The Government and the justice and surety of it, aligns itself with it and brings the human into his place in life.
Copyright 1974 by The Word Foundation, Inc.