Il-Fondazzjoni Kelma

Raġel u mara u tifel

Harold W. Percival

TAQSIMA IV

MILESTONES FUQ IT-TRIQ GRAN GĦALL-IMMORTALITÀ KONĊJUŻA

Regeneration: By Right Thinking

The manner in which the thinking of the body-mind on subjects and objects of the senses attaches Conscious Light to the things thought of has been described in the section “Know Thyself.” The Light going into nature by this means directs the units of nature in building up the structure of the human body; and, Light thus sent out by thinking bears the stamp of the one who thinks. The knowledge acquired by thinking through the senses is sense-knowledge, which changes as the senses change. Sense-knowledge is acquired by the Doer, feeling-desire, thinking in accordance with the body-mind through the senses; it is always changing because nature is always changing.

But when the body-mind is subdued by the thinking of the minds of feeling-desire, then the Doer will control the body-mind and will see and understand nature because the Conscious Light shows all things as they really are: feeling-desire will then know that all matter should be in The Eternal Order of Progression instead of being retarded in rounds of circulation by human beings in this human world of change.

It is essential to understand that: the front part of the pituitary body in the middle of the brain is the central station from which the breath-form coordinates the four senses with the involuntary nervous system for nature; that the rear part of the pituitary body is the central station from where the conscious self as feeling-desire thinks and acts through the voluntary nervous system; that the body-mind thinks only through the four senses; that Conscious Light in thinking is given by the Doer to its body-mind and sent into nature, and is thus attached to the objects of nature; and, therefore, that feeling-desire does not distinguish itself as beyond nature, as not of nature.

By thinking, feeling-desire binds persons, places, and things to itself and binds itself to them and, being bound it is enslaved. To be free it must free itself. It can free itself by detaching itself from the things to which it is bound, and, by remaining unattached, it is free.

The Light which shows the way to freedom and immortal life is the Conscious Light within. As it enters the brain it extends by way of the spinal cord and nerves to all parts of the body. The spinal cord with its numerous branches is the tree of life in the body. When one wholeheartedly desires freedom from sexuality, the Light illuminates the darkness of the body and in the course of events the body is changed and transformed from darkness to light. The light of the senses is of time, of the changes of time, as measured by day and night, by life and death. The Conscious Light is of The Eternal, where time cannot be. The Conscious Light is in and through this man and woman world of birth and death, but the way out of the darkness cannot be seen through the eyes of flesh and blood. One must see the way through the eyes of understanding until the way through the darkness is clearly seen. The fear of time or darkness or death vanishes as Light on the way becomes strong and steadfast. One who is convinced of the way to deathlessness will so think and act that the thinking and the acting continue uninterruptedly. If the Doer in the body is not ready to transform it in the present life it will pass through death and awaken in the next life to continue in the new body the transformation of the human into a sexless body of perfection.

The outer form and structure of the body are known in detail. The paths of the nerves have been explored and the relations between the motor nerves of the conscious self and the sensory nerves of nature are known. In addition to what has been said about the seat of the nature government being in the front part of the pituitary body and that of the Doer government being in the rear part, it is here stated that during waking hours the division between the rear part and the front part of the pituitary body is bridged by the body-mind which reaches over from the rear part to the fore part to think for nature through the senses. It has been known that there is a switchboard called the red center (red nucleus) which at all times automatically connects and relates the motor nerves with the sensory nerves determining all actions of the body. This red center or switchboard, one each to the right and to the left of the median line, is located under or behind the pineal body near the four little bulges, called the quadrigemina, in the third ventricle. All these parts and nerves are concerned with the physical corporeal functions of the brain. But no explanation has heretofore been given of the functioning of the conscious self in the body, without which the human body would be an animal devoid of power to determine the actions, or to understand the structure or functioning of the body.

Feeling-desire in the body is not corporeal, nor is it of the senses. It cannot be found by scalpel or microscope. But the conscious self can be found and known by persistent systematic breathing and feeling and thinking, as especially described in the preceding section. (See Part IV, “Regeneration.”)

For one who desires to know the conscious self in the body it is necessary to have some definite understanding of the meanings and the distinctions between the terms “matter” and “mind”; and to understand that there are three minds or ways of thinking, which the Doer uses: the body-mind, feeling-mind, and desire-mind. The dictionaries are not of much help in this respect.

Webster defines “matter” as: “That of which any physical object is composed.” But this definition is inadequate to supply the all-inclusiveness and requirements of the term; and, he defines “mind” as “Memory; specifically: a state of remembering—,” but his definition of mind does not at all deal with the meaning or operation of the word.

It is therefore well to consider the meaning of the terms “matter” and “mind” as they are used in this book. All matter of whatever kind is of units in orderly and sequential stages of development. But there is a sharp and distinct difference between nature units and intelligent units in degree of their being conscious. Nature units are conscious as their functions only; and all nature units are unintelligent. An intelligent unit is a Triune Self unit that has passed beyond nature. It is composed of three inseparable parts: the I-ness and selfness as the Knower or noetic part, the rightness and reason as the Thinker or mental part, and the feeling and desire as the Doer or psychic part. Only one portion of the Doer part of feeling-desire is embodied in a human at any one time; and that one portion is the representative of all its other portions. The terms used in speaking of a Triune Self as a unit composed of so many and various parts and portions are awkward and inadequate, but there are no other terms in the language which will allow an exact description or explanation.

The definitions quoted above are misunderstandings of what memory is, and of what mind is or does. Briefly, memory is the record made on the breath-form by the impressions of sight, hearing, taste, or smell, like the impressions made on film in photography; memory is the reproduction or copy of the picture. The eye is the camera through which the picture is seen by perceptiveness through the sense of sight and impressed on the breath-form as the film. The reproduction is the counterpart or the remembering of the record. All the instruments used in seeing and in remembering are of nature.

The term “mind” as here used is that function or process with which or by which thinking is done. Mind is the functioning of the intelligent matter of the conscious self, as distinguished from the functioning of the unintelligent matter of the four senses by the body-mind. The conscious self cannot think of itself or identify itself as apart from the body because, as stated before, it is under hypnotic control of its body-mind and is therefore compelled by the body-mind to think in terms of the senses. And the body-mind cannot think of feeling-desire as not of the senses.

To distinguish itself, the conscious self must have control over its body-mind, because such control is necessary in order to think in terms of the Triune Self, instead of thinking in terms of objects of the senses. It is through this control that the thinking of the body-mind will in the course of time regenerate and transform the human sexual body into a perfect sexless physical body, by vitalizing and changing the blood of the human body through breathing of the life eternal, when the body is made ready to receive eternal life—as told in the preceding section. (See Part IV, “Regeneration.”) Then feeling-desire has understanding of itself.

When feeling-and-desire are inseparably one Doer part of the Triune Self, they will be beauty and power in right relation with the Thinker and Knower, as a Knower-Thinker-Doer Triune Self complete, and will take its place in The Realm of Permanence.

As one or more human beings understand and begin to bring about these transformations in themselves, other humans will surely follow. Then this world of birth and death will gradually change from the delusions and illusions of the body-mind and senses by becoming more and more conscious of the Realities within and beyond. The conscious Doers in their bodies will then understand and perceive The Realm of Permanence as they conceive and understand themselves in the changing bodies in which they are.