کلام فاؤنڈیشن

فکر کول او ماتول

هارولډ ډ. پیسیالیل

څلورم څپرکی

د ویټیک ویسټینین

برخه 2

د جنسونو ازمايښت او محاکمه. د یوې ښځې بڼه. انځورونه. د تریون ځان ځان تاریخ.

The scarcity of Light in the noetic atmospheres of human beings is because of happenings, long years ago, when the doers now in human bodies were in perfect bodies and were conscious as doer parts of Triune Selves, in the Realm of Permanence. For each Triune Self to be qualified to be one of The Government, and to govern the world of time and the destinies of the nations of human beings, it was necessary for its doer part to take and pass through the trial test of the sexes for balanced union of feeling-and-desire. The test was that the doer should temporarily divide its sexless body into a male body and a female body; that the desire of the doer be in the male body and the feeling be in the female body; that the feeling-and-desire minds should think in unison, and be uninfluenced by the body-mind, which could function only as or for the body senses and would try to make the desire and feeling of the doer see itself as in two bodies instead of as the active and passive aspects of the doer.

As a doer passed the test, the temporary male and female bodies merged and were again the perfect body, but were now permanently balanced in one permanently sexless body; and the desire-and-feeling were inseparably welded in balanced union—by the body-mind being subject to the desire-and-feeling minds thinking in union.

Each of the doers now in human bodies failed to pass that test. Their body-minds influenced the desire-and-feeling minds to think of themselves as bodies until these consorted. Then the Conscious Light was withdrawn by their thinkers and knowers and they were in the darkness of the body senses, and were afraid. They left the Realm of Permanence; they could not see it; they found themselves in the human world of time, among male and female bodies, subject to death and re-existence. When the bodies died the doer, feeling-and-desire, could not re-exist in a male and a female body at the same time; it re-existed in a male body with its feeling dominated by desire, or in a female body where desire was dominated by feeling, there being only one aia and one breath-form. The doer could no longer think of itself as desire-and-feeling. It was controlled by the body-mind and the body-mind compelled it to think of itself in the terms and the functions of the sexes, either as a man or as a woman.

Here the doers in human bodies must continue to reexist in bodies until they think of themselves as doers of immortal Triune Selves, and work their way onward to the Realm of Permanence by being conscious of ځان as doers of their Triune Selves and by regenerating their bodies and restoring them to their perfect state in the Realm of Permanence.

The temporary separation—for the test mentioned—of the doer’s perfect body into a male body and a female body was effected by a projection in solid, tangible matter by a transfusion of matter from the perfect physical body of the doer. Into this projected body came the feeling of the doer, and the desire portion was in what had been the perfect physical body, which had become a male body. So there were two bodies connected with each other by a magnetic tie, which served as a bridge connecting the two bodies. The desire in the man body and the feeling in the woman body did not at first think and act as two, as being different and separated from each other. Each saw itself in the other, as though in a looking glass. They felt and acted as one, just as there is reciprocal action in one’s hands in whatever one does.

The projection of the female form and the transfusion of matter from the perfect physical body of the doer into that form, can be illustrated in two ways. First, by a temporary materialization during a spiritistic performance, and, second, by the gestation of a fetus and the birth of the baby. In the first case, there is an exuding or issuing of an astral or radiant form from the physical body of the medium and, the development of that form into a transient physical, fleshly body. In this case, where the astral had extended from the medium as the exterior transient body of the materialization, there is a magnetic tie connecting the medium’s body with the body materialized into physical form. The tie acts as a bridge and is similar to the umbilical cord for the transmission of the material or life force from the body of the medium to the body of the materialization.

In the second case, during placental development, where a human body is being prepared, the transfusion is from the mother directly into the fetus; the umbilical cord is as the magnetic tie; at birth the cord and the placenta are cast off, independent circulation in the baby is established by its own breath, and individual existence begins. These two examples may suffice to illustrate how the transfusion of life matter from one body to another can be conducted and maintained for a given period.

In the case of a medium the transfusion is usually the projection of a human form and the transfusion of living particles into that form to give it solidity, and illustrates after a fashion how the female body was extended from the perfect body and built up and the two bodies were connected by the magnetic tie; and the disappearance of the materialized form at a seance shows how the projected female form was reabsorbed into the original perfect body. That would have happened with every doer if—after its sexless body had been altered into a male and a female body—they had not consorted. The feeling-and-desire in those bodies would have been adjusted and balanced in perfect union, and the two bodies would have reunited as the one sexless perfect body. But, by consorting, they severed the magnetic tie. Then the sexual organs formed the tie or bridge between the man and woman bodies. When the psychic tie was broken and the physical tie was made, the bodies were subject to death. Thereafter new bodies could be built only by the physical bridge or sexual tie. Since then the desire-and-feeling in a man body and the feeling-and-desire in a woman body seek union of their man and woman bodies, instead of each doer regenerating and having balanced union of feeling-and-desire in its own regenerated physical body.

With those of the doers that passed the test, the projected female body was reabsorbed into the original body, the two bodies were thus reunited as the one perfected, sexless, two-columned body, and the feeling and the desire of the doer were in permanently balanced union in that body. The Triune Self thereby became a complete Triune Self, which took its place in The Government of the world as an administrator of the destinies of the nations.

Some of the doers that failed in the test were of the later third, and are now on the fourth, the present earth, but most of them came out to the crust during the fourth earth. They re-exist again and again as human beings, until their feeling-and-desire shall have attained to balanced union in a regenerated, perfected physical body.

The Triune Self is a unit which the Intelligence has raised from the state of aia to the state of Triune Self. When it became a Triune Self it was under the direct influence of its Intelligence and in contact with the Light of the Intelligence. It was conscious of itself in the Eternal in the light world in the Light of its Intelligence and in the sphere of its Intelligence. There was no here, no there, no distance. It was present throughout. There was no past, no future. Time did not exist. For the Triune Self there was no beginning. It was with and partook of the everlasting realities of unity, truth, eternity, immortality, justice, honesty and happiness. The Triune Self knew them; it can never lose this knowledge; hence they are innate in the doers of human beings.

Thinking was unnecessary in the presence of the Intelligence. The Triune Self was in bliss, in everlastingness. It identified itself with the Intelligence. It was as though it had always been with that glorious One. The Triune Self was impressed with its future destiny to become that glorious One, and the future was present. The plan of its development and freedom was unfolded within it as the present. Details as to how and where all was to come did not exist. The Triune Self was perfect in its knower and thinker parts, but the doer part was not qualified; it had yet to establish its feeling-and-desire in balanced union; it had to go through the trial of the sexes before mentioned; some doers passed it and others failed; these became the re-existing doers in human bodies.

The Triune Self has three parts, three atmospheres and three breaths, the noetic, mental and psychic. Each of these nine partakes somewhat of the nature of the others and may be affected by them. Each of the three parts, the doer, the thinker, and the knower, is passive and active. The psychic part is passive as feeling and active as desire; the psychic breath is passive as ingoing and active as outgoing; the psychic atmosphere is passive as receiving and active as impressing. The part, the breath and the atmosphere are passive and active in their relation to each other. The atmosphere is passive to the breath, the breath is active to the part and the part is active to the atmosphere. However, these relations, though usual, are not permanent and are at times reversed. Similar divisions and relations exist in the mental and in the noetic parts of the Triune Self.

These many aspects of the Triune Self are quite distinct, yet the Triune Self is one. They act, react, and interact with each other as if they were distinct. And from the standpoint of the doer they are distinct. So the development of the doer is carried on.

As heretofore stated, portions of each of these aspects have to do with the human being of the doer. The portions concerned with the human are in his fourfold physical body. They extend by nervous action through the whole body, but are located in certain organs. The portion of the psychic part in the body is located as feeling in the kidneys and as desire in the adrenals. The passive and active psychic breath and the passive and the active psychic atmosphere work through the psychic part in these organs. A portion of the mental part as rightness contacts the heart and as reason contacts the lungs, and with it are portions of the mental breath and the mental atmosphere. A portion of the noetic part as I-ness contacts the pituitary and as selfness contacts the pineal body. At the death of the body the doer that was in the body, goes with the breath-form as the disembodied human through certain states and then returns to the portions of the doer which were not in the body.