Tliet dinja jdawru, jippenetraw u jerfgħu din id-dinja fiżika, li hija l-iktar baxxa, u s-sediment tat-tlieta.
|Vol 7||APRIL, 1908.||No 1|
|Drittijiet tal-awtur, 1908, minn HW PERCIVAL.|
(Continued from Vol. 6.)
AS a conscious light, man then lights up and makes clear everything which he will shine through. Eternity is on all sides; here appear no limitations. Time itself is only the matter with which he works. He fears neither death nor failure, but time, as matter, he must work with. This is done first with the physical body. He who as a conscious light would really enter the world of knowledge must improve and perfect the different bodies in his keeping before leaving them. He will see that each body is of a particular quality, and that among all bodies of his lower worlds he is the only one who is conscious of himself as a conscious light. He must see each in itself and the light which is in it; he must distinguish the physical from the form body, the form from the life, the life from desire, and see himself amidst all these in the different worlds to which they belong. He must attune each body to breathe and live in its own worlds, and through them learn their secrets and leave with them the message of their destiny.
The first is the physical body. Through the physical body all parts of the physical world may be reached. By processes of circulation, assimilation and excretion, the world and the physical body is made up of the precipitations, the sediments and the dregs of all the other worlds. The physical body is dead matter, in the sense that it has ceased to live in the higher worlds; the particles of which it is composed have been retarded in their movements in the worlds of life and breath and have become dark and heavy, hence the particles of which the physical body are composed must be revived and relighted. This is the work of man when he is conscious that he is a conscious light, and it is done in a lesser degree by the ordinary man before he discovers that great truth. Man, as a conscious light, must shine through this heavy, dark, physical body, and so raise its particles stage by stage by the impress of his thought.
It is comparatively easy for man to so raise the matter of his physical body, as well as his astral and life bodies, once he is conscious of himself as a conscious light.
Thus man, the thinker, shining through the body, perceives the physical particles of matter clustered within and about a form. Each of the particles of that which is called the physical is a little life. Many of these, around one as the center, form a cluster and this cluster of minute lives is bounded together by their magnetic affinity and held together by the one in the center. These clusters are drawn into vortices through which they precipitate and are held together by the magnetic form body which gives outline and figure to the heretofore invisible clusters of particles and causes them, when brought into the proper relation with each other, to become visible. The form body of man is a magnetic body. The magnetic form body of man is the seat of all the senses to be developed. As a magnetic form body it attracts to itself particles of life-matter, and the particles so attracted precipitate into clusters and crystallize within and about the magnetic form body: so the invisible becomes visible after this precipitation and crystallization. The precipitated particles may be said to be imprisoned or even dead, so far as their freedom of action is concerned, but, by their close contact with other particles and with the magnetic body, there is impressed on them somewhat of the nature of the magnetic body. Within the physical particles of bound life-matter held in place and given outline and figure by the magnetic form body, there surges in and through this combination the unbound life, which vitalizes the precipitated life-matter and the form body, and so keeps up a constant circulation. Through the circulating life and form and physical particles, breathes the desire.
Ordinarily all these together appear to be the man, but when man is conscious of himself as a conscious light each is perceived as distinct from the other though all are related to each other, and each serves its purpose. Alone, the magnetic form body is unable to come in contact with the physical world, but life-matter is precipitated into physical matter around and through the form body, so that the form body may have a physical body of the nature of the world. The physical body serves as the instrument to connect with the physical world, and the form body senses the world by means of the contact of the physical body with the physical world.
All of the bodies are as musical instruments: each body acts in its own world and, being connected with the other, translates to the body next it what it received from the one below or above. The physical body is keyed to receive all impressions which come from the physical world. The impressions are received through the physical organs and their senses and are transferred to the magnetic form body. These sensations and impressions feed desire, which surges through the magnetic form body. The incarnate mind in contact with these is whirled about and bewildered and is unable to perceive itself in the bodies. But when it becomes conscious of itself as a conscious light it is gradually able to perceive each body as it really is, and by its own conscious light it brings order out of the seeming confusion which existed. That which offers the greatest obstacle to man is desire, but, with desire controlled, man, as the conscious light, illumines all and is then able to perform his duty to each of his bodies and to learn from their worlds what they hold for him.
The physical body which in the hour of man’s darkness had appeared as the house of pain, the cause of his sorrows and misery, is now seen in a different light. In the unreality of things it had seemed his prison house, within and without which all was darkness. Becoming conscious of himself as a conscious light he dispels the darkness; the unreality of things shows him the reality to be within the unreal. The pain and sorrow may continue, but they do not produce the same effect on him. He listens to them and by his light he perceives the lessons which they teach. He hears in them the song of the world. Gladness and sorrow are the flats and sharps of the song. It is the song of life-matter in bondage: a fretfulness of its bondage, but a gladness that it lives. From this state man as conscious light, shining into imprisoned life-matter, learns of nature in her grossest and most ignorant forms and in her lowest school.
The lowest school of nature, or the first degree of matter, is the school into which all unformed matter of nature must enter by involution, before it may progress into higher stages by evolution. The terms high and low indicate the progress of matter through the different states of its development, and its development through the states marks the degrees or state of which it is conscious.
The lowest state of matter is conscious only in a very minute degree. As matter is more highly developed it becomes more conscious. Elemental life-matter, the atomic state of matter, is conscious of itself. This is not what is usually called “self-consciousness” as exhibited in man. The self-conscious man is also conscious of others about him, whereas the atom is simply conscious of itself, but is unconscious of all else; even though other forces may act on it, it is unconscious of them in its own atomic elemental condition. But the atom must be educated so that it comprehends itself and all else in the universe. The first schooling it receives is to contact others of its kind, to be bonded with atoms of another class and all bound together and imprisoned in form. Through the circulation of the magnetism of form it is impressed with the existence of form. Then gradually it becomes unaware of the existence of itself as an independent atom and becomes conscious as form only of the magnetism of form. The atom has then passed out of its conscious existence of itself as the only thing and has extended its conscious existence into the world of form, but it is none the less an atom, it is indivisible.
So the atom is held by form throughout the mineral kingdom and remains there until it is impressed and becomes conscious of the magnetism of form throughout the mineral world. It has then become conscious of form, and, as form, it is now in the molecular state of conscious form-matter, though it may as a molecule of form-matter enter into a combination with other molecules into cellular structure. As form it is only conscious of its own function of holding or attracting the atoms into its molecular form. But when it performs perfectly its function as a molecule of form it is then fitted to extend its conscious existence.
This is brought about by the action of the life principle which operates through cellular structure. The plant reaches down into the mineral world and selects such molecules as are best fitted to enter into its structure and they are taken up by and grow into a plant. By constant contact with the cell as its governing principle, and performing its own function of the molecular attraction of atoms, the molecule gradually becomes aware of the cell. The life playing around it and through the cell impresses it with the nature of the cell and gradually its conscious existence as a molecule which is magnetic attraction, form, is extended to the conscious existence of and as life, growth. A cell performs the function of growth and guides the molecules which enter into its combination. As a cell it continues its existence throughout the world of plant life. The cell cannot of itself progress beyond its own state of cellular plant life. In order for it to progress it is necessary that it enter into a structure other than a cellular plant structure. It, therefore, enters the cellular structure in an animal body. There it gradually becomes conscious of another influence.
It is impressed by a principle different than that of its own life as a cell. In the organ or body of an animal it gradually becomes conscious of the principle of desire, which governs the organic animal structure. Desire is a restless principle which attempts to draw all forms of life to itself and consume them. The cell by its contact with an organ in the body of an animal is impressed with the nature of the animal desire and gradually extends its conscious existence as a cell of life or growth to the conscious existence of an animal as desire. As the animal, desire, it is now no longer conscious as a cell, but is conscious of itself in the state of desire-matter and it rules and controls all the cells which enter into its structure according to the nature of the animal which it is. So desire-matter is educated through organic animal bodies. This is as far as blind matter can progress during one great period of evolution, by the natural impulse inherent in blind matter. Therefore, another world, farther progressed in evolution, must be brought to the assistance of matter in order that matter may progress beyond the state of blind desire-matter in animal bodies.
The world which assists desire-matter is the human world, the world of intelligent mind. The world of intelligence in past periods of evolution had progressed to the state of intelligence, and was able to assist matter, so that when the present manifestation had involved, and had, with the assistance of a guiding intelligence, evolved to the animal state of desire-matter, it was necessary that the intelligences as minds from the world of intelligence should enter into a more intimate relationship with desire-matter. The intelligences, minds, incarnated portions of themselves into the animal-human form and endowed the human form with mind. They are the humanity in mankind. The intelligences, we are, the minds, the I-am-I in the human animal bodies. Such an intelligence is that of which we have said, that it is conscious of itself as a conscious light.
Man, conscious of himself as a conscious light, standing in his bodies, shines through them and becomes conscious of each and the world which each represents; he impresses on the materialized spirit the flash of his self-conscious light, and, thus impressing the life-matter, he causes, by the impression of his conscious light, the matter to be stimulated and to reach out toward the light, and so the atomic life-matter in the physical body is stimulated by the one who thinks of himself as a conscious light.
Man as a conscious light shining through his form perceives the unreality of that form, and that it had deluded him into identifying himself with the form. He sees the unreality of the form because he has discovered that his form is only a shadow, and this shadow is made visible only by the aggregation of particles of life, which crystallize about the shadow thrown into their midst. He sees that, with the passing of the shadow, the particles of matter will dissipate and disappear, both being impermanent; through and by means of the shadow of his form he sees the astral invisible world which holds the particles of matter of the world together; by means of the shadow he sees that all forms and bodies in this physical world are shadows, or particles made visible by shadows. He sees that all forms of the world are shadows quickly passing; that the world itself is only a shadow-land in which beings come and go like ghosts of the night, apparently unconscious of their coming and of their going; as phantoms, the forms move to and fro in shadow-land, the physical world. Then he hears the joyous laugh and the cry of pain which add to the discord of this unreality in the physical shadow-land. From shadow-land, man, as a conscious light, learns of the unreliability and emptiness of form.
Looking for the cause within the unreality, man learns through his own form body that all living forms are the shadows thrown into matter by the light of the minds of men. That each human form (♍︎) is the shadow which is the sum total of his thoughts of the previous life; that these thoughts summed up and judged in the light of his own god, the individ-uality (♑︎), is the shadow or form in which he as a conscious light must return to work through, rebuild and transform it. When a man as a conscious light thus sees it, the form becomes alive with the thoughts of past lives. It is revivified when he as a light so shines on it and marshals before him the actions to be performed. The senses of that shadow-form become like the strings of a musical instrument which he must and does key so that the sorrows of the world, as well as the joys, may be truly heard and dealt with as they should be. He as a conscious light shining through and enlightening his form is reflected on all forms to which his light is directed; thus he brings them into tune and causes them to take on new life. The senses within that form may be keyed high or low, as he would hear the music of the world and interpret that music to the world again. The senses he may key to the world of the inner senses, and the astral world may be seen and entered if he so wills, but that world is outside himself as a conscious light. In his path to the world of knowledge he does not tarry in the astral world, even though his senses may be keyed to it.
By the presence of himself as a conscious light within his shadow-form he may build his shadow-form so that it reflects his own conscious light, and, from a form reflecting sense, it may be strung high enough to reflect his conscious light. Thus reflecting his conscious light, the physical form receives new life from his light, and all its particles and forms thrill with a glad response by his recognition of the possibilities within their unstable form.
As a conscious light man perceives desire to be the blind untamed driving forces of nature. He perceives it to be that which stimulates all animated forms to action; that it throws a cloud about the light of the minds of men, which prevents them from seeing themselves in their own light. This cloud is of the nature of passions such as anger, envy, hatred, lust and jealousy. He perceives that it is desire which consumes all forms by the force of its action, which lives through all animal nature, driving each to act according to the nature of its form. He thus sees the world of animate beings being driven blindly about. Through the desire acting within his form he sees the animated forms of the world feeding on themselves. He sees the destruction of all forms in the world by desire and the hopelessness of the darkness and ignorance of desire. As a conscious light he is able to see and understand the condition in which he was and from which he emerged, by holding to the one reality of his existence: that he was conscious, was conscious that he was conscious, was conscious of himself as a conscious light. But not all other minds enveloped by the seething desire are able to thus see themselves as being conscious lights.
Seeing that desire (♏︎) is a principle in himself and in the world, that it resists the action of the mind as a light to guide it, he thus perceives that desire is called evil, bad, the destroyer of men, that which is to be done away with by those who would travel the path of light. But in the light of himself as a conscious light, man perceives that he cannot act in the world, or help the world, or himself, without desire. Desire is then seen to be a power for good instead of evil, once it is brought into subjection and guided by man. So man, a self-conscious light, finds it is his duty to guide, control and enlighten the darkness and ignorance of desire by his presence. As man controls the turbulent unruly monster of desire, it acts on the desire in other forms in the world, and instead of stimulating them to anger, or lust, as before, it has the opposite effect. As the desire is controlled it is capable of assuming orderly action and becomes tamed, and is like a domesticated and civilized animal whose force is restrained or directed by knowledge, instead of being spent by waste.
The animal, desire, instead of resisting the rule of man as a conscious light, obeys willingly his dictates when it learns to reflect the light of the mind of man. Thus man, by his presence with form and desire (♍︎–♏︎) controls the desire and educates it into an orderly mode of action, and by constant contact with and action on it, so impresses it with his conscious light that it not only becomes aware of the light, but is also capable of reflecting it. So the desire is educated until its matter becomes conscious of itself.
The animal desire, then becomes conscious as human; from this point it is raised from the animal state of desire-matter (♏︎) to the human state of thought-matter (♐︎). And in the evolution where it begins its development to progress by self-effort, it may enter a primitive race of the human family; it is now human and is capable of carrying on its development, through experience, by self effort.
Man, as a self conscious light, may then enter his world of thought (♐︎). There he sees thoughts as clouds about the sphere of life (♌︎). Life moves in wave-like currents, at first apparently with the restlessness of an ocean and with the uncertainty of the wind it whirls itself into whorls and eddies, about indistinct and shadowy forms; all appears to be utter confusion. But as man remains a conscious light, steady and unfailing, he perceives an order within the confusion. His world of life (♌︎) is seen to be in a gentle movement caused by the motion of the breath (♋︎) of the crystal sphere of the mind. The confusion and turbulent restless currents and whorls were caused by the ever-changing and conflicting natures of his thoughts (♐︎). These thoughts, like birds of the day or night, when liberated from his brain, rushed into the world of life. ’ Tis they who cause the seething and churning of his ocean of life, each thought directing life into a current according to its nature; and life (♌︎), following the movement of the thought (♐︎), appears as the shadowy form (♍︎), for thought is the creator of form. Thought gives direction to life and guides it in its movements. Thus with the constantly changing nature of his thoughts man keeps himself in a world of change, confusion and uncertainty, while he is only conscious of each of the thoughts of himself or others and he is subject to the constant and recurring sensations which they cause him to be conscious of. But when he is conscious of himself as that steady and conscious light, he compels the thoughts to be orderly in their movements and thus brings them into conformity and harmony with the order and plan of the crystal sphere of the mind.
Then clearly seeing as a conscious light, man perceives himself as such a light extending through the physical particles and the physical world (♎︎), through the form and desires of his world, and the forms and desires (♍︎–♏︎) of the physical world, through his world of life and thought and the life and thought (♌︎–♐︎) of the physical and astral worlds with their life and thoughts of the beings within them. Thus as a conscious light he enters the spiritual world of knowledge of breath-individuality (♋︎–♑︎) wherein are contained all these and the laws and causes of their orders and the plans and possibilities of their future development.
(To be Concluded.)