انسان او ښځه او ماشوم
هارولډ ډ. پیسیالیل
ماشوم: "مور ، زه له کوم ځایه راغلی یم؟" او: د ماشوم له یاد ساتنې سره څنګه مرسته کولی شو؟
The 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 have 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 as 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 systems; and 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 breath-form; 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 breathform 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 احساس کوي او هوش لري 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 پوهیږی 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, self-knowledge. 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 څه 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 څه 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 desire-mind 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 desire-mind, 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 body-mind 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 self-knowledge 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 were in their childhood 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 and improve and develop, from the child the character, the faculties, the qualities, the 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 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 re-establish 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, and 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 تاسو، 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 ته. 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 دلته 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 whom it asks about itself do not know, or tell it what it knows is not so, it will stop asking such questions, and 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, 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 نه 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.
If therefore, 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 the mother in answering the questions of her child 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 of 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 body-mind, 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 او as itself, and to open 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 desire-mind 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.
د کلام فاؤنڈیشن انکارپوریشن لخوا د کاپی حقایق 1979