ĦSARA U DESTINI
Harold W. Percival
The forms of nature come through the breath-forms of human beings. There is progression, but no evolution. The entities in animal and plant forms are cast off feelings and desires of man. The entities in vermin, in flowers.
The portions of doers that today are in the human race are the same doers that were once associated with their Triune Selves in the Realm of Permanence. The doers then created by the word, speech. The forms were spoken into being and the entities that came into these forms were primal elemental beings. Now that the doers are no longer associated with their Triune Selves, the forms here cannot be spoken into being by the power of words. They come into being by physical acts, but they are still the exteriorizations of thoughts. The entities inhabiting the animal kingdom are cast off, sensualized portions of human doers.
Thinking changed the type of the breath-form of the perfect, deathless body without sex to the type of sexual man and woman bodies and this breath-form compels the doer to think according to its type, and the breath-form is the type from which all things in nature come. Thoughts of greed, hate, venom, gentleness and kindliness, change the type and modify the breath-form for the time during which the thinking goes on, as a face is changed by love or anger. The breath-form impresses upon the thought a form indicative of the nature of that thought. A thought when issued has a certain sound, that being the equivalent of a form. That sounding causes physical matter to collect into the form of rock, plant or animal.
The fundamental types came from the early thinkers who spoke the forms and beings on earth into existence, and projections of these types are preserved in the constellations of the stars. In each of the physical earths these types were changed and adapted to the current thought. Though human bodies have been changed by the character of the thoughts mankind has had for ages, traces of the original types remain.
Hunger, sex and cruelty are today the outstanding features of animals. Some, like cats and pigs, embody all three. Some, like cows, horses, sheep and deer, are of a gentler and cleaner type. But all animals are variations of the types of human thought, and are given form by it.
The body and form of man are not the result of an evolution from any animal type. The present form of man is a modification of a type of a higher being from which he has deteriorated. The animals, from mammals and birds to vermin and parasites, all come from man. Of course the thought of man can raise an animal directly into a higher form, especially where the animal is to serve his uses, just as he has cultivated some wild grains and fruits.
The rocky material of the earth comes from nature, but it gets its form from the bony structure of man. Rocks are the skeleton of the earth. All plants get their forms from the nervous system of man. The animals get their organs with their relations and functions from the organization of man. The kingdom above includes the features of the one below. So trees have wood to support them, corresponding to the rocky structure in the earth, and the animals being nearer to their origin have everything that the physical body of man has. No matter what the classification of animals or plants, their forms and functions are modifications of the human body and functions. So plants have stomachs and secretions which make food available to their digestive apparatus. Animals have craniums and brains by which impulses that come to the creatures guide them. All present creatures, including plants, have their definite forms. They are reproduced by seed, egg, spore or cutting, according to the species to which they belong. The design of that form is in the seed, egg, spore or cutting; but there is something else besides the design, namely, the creature that inhabits the body.
All the entities that inhabit living bodies are furnished by the portions of doers in human bodies. There are no other entities. The doers make them, though not consciously, during life and after death. When the doers are making them they do not dream of the possibility that they are doing so. The entities inhabiting the bodies of flies, lice, fleas, maggots and like vermin and pests as well as those in microbes causing disease and decay are cast off sensual effluvia of feelings and desires in living human bodies. Also all entities in plants, except in some trees, are made during life. Flowers are separate entities, so are seeds, and all are produced during life.
Flowers are exteriorizations of thoughts of sexual feeling-and-desire. Daisies, buttercups, carnations and all other flowers show the sentiment of thoughts connected with that thought. There is a rose thought, and its varieties, like the moss rose, ramblers or tea-roses, are variations of that rose thought. A lily thought is different. The reason there are definite types that are held so continuously is that the thoughts run always on the same lines. Sex prompts men and women to use certain grooves for expression, no matter how delicately phrased.
The whole plant is required in order that a seed may be produced. An essence goes out of the sap into the seed, on which is thereby impressed the type of the plant. When the seed is ripened it represents a potential plant. When the seed germinates by moisture, warmth and light, the entity of the potential plant grows into being with the growth of the seed. So the type of anything from a mushroom to an oak is reproduced. The entity that will inhabit the plant is present at the germination and lives through the life of the plant, a day or hundreds of years. The type of the plant expresses the type, strength and endurance of the thought. The structure is taken from the nerve structure of a human. Each plant, each flower, each seed, represents one thought, and the development of that thought. Flowers close together may come from the same individual.
The mineral kingdom is also made by human thought. The matter comes from the four elements and is given the indefinite form rocks have, by a certain kind of human thought. This human thought is characterized by mass, endurance and the absence of a system. The thought is mass thought, not the thought of one person. When the thought is of a higher order it forms crystals. The great disturbances of the settled rock strata of the earth crust that come at the end of a cycle and sweep away decadent civilizations, are exteriorizations of human thoughts. They cycle through the psychic atmospheres of the doers, in bodies or in their after death states. When the cycle is ripe, agents of the law of thought bring these thoughts together so that they form a huge thought wave. This is released to be suddenly exteriorized in wave upon wave of solid matter and causes convulsions of greater or lesser extent.
The various kinds of vermin, parasites and insect pests are given form by human thought and animated by the sexual energy of man. All the biting, sucking, stinging, blistering insects causing annoyance and disease in man and in animals and destruction to plants, are the progeny of man. They come into being by sexual waste, by union at improper times, by the shedding of blood, by the ejection of saliva and sputum and by abortions. Thoughts of hate, spite, meanness, viciousness, rapacity and destructiveness, give to these creatures forms expressing the thoughts, and desire is the animating energy as well as the nature of these creatures.
So by the thoughts of living men are made rocks and all plants and these species of animals. The rocks remain until changed by other thoughts, but the forms of the plants and animals are dissolved after a short time and are reproduced by thoughts of other living men.
Wolves, cats, swine, vultures, polecats, devilfish and the gentler antelopes, zebras and cattle, in short, all animals other than these insect pests, are human thoughts which are expressed as these forms after the death of the persons who entertained them. It is not necessary that they were issued; that they were entertained is enough. During the after death states the doer receives its judgment and passes through purgations. By the purgations of the breath-form, it is cleansed and thereby the carnal desires of the doer are loosened from the breath-form and are separated from the doer. Then these desires, which had no form during the life of the human, take definite forms. Sometimes many desires may coalesce into one form, which expresses the dominant desire. The doer goes through other purgations after the separating before it passes on to the beatific state of heaven.
The carnal desires—thus without the breath-form and without the I-ness and selfness of the knower, and without the rightness and the reasoning powers of the thinker, and without the refined emotions and sentiments of the doer—are left alone. These desires, however, are a portion of the doer. They are hunger for food, for excitement and for fleshly lust, selfishness, greed, cruelty and what appears as rage, viciousness, sloth and destructiveness. These desires wait in a layer on the form plane. They have forms, but these are somewhat amorphous, not as distinct as those in which they will later appear. They are desire entities, without a breath-form. They wait until the mating of animals of their own types. They urge the animals to mate at their seasons. They are the driving power to procreate, they cause conception of the new animal bodies, and at birth they come into bodies as the feeling and desire of the foal, lamb, puppy or similar creature. The feelings and the desires that are such animals are of course the harmless and gentle feelings and desires. The entities in swine, rats, cats, vultures, squids, sharks, in all beasts, birds and fish of prey, too, are parts of human feelings and desires which act in the same way at the procreation of these animals.
These embodiments of sensuous portions of human desire must not be mistaken for an embodiment of the doer. Only the grosser feelings and carnal desires of the portion of a doer come into such animals and these portions have no identity as a doer or a particular portion of a doer, or even as a particular swine or cat. The desires and feelings belong to the doer from which they came, but do not sense it. These desires and feelings inhabit the bodies of the animals until death and then go back to the astral stratum, which they leave again when there is another opportunity for them to come into and be the animals. These lives as animals continue until the doer to which they belong and of which they are a part, returns to earth after its heaven period and gets a new body. Certain of the desires are taken into the body of the embryo when the sounding, whirling stream of thoughts finds its exteriorization in a new human body. The others return to the psychic atmosphere of the doer and remain there until they are breathed in again during later life or in another life.
So each person has in his psychic atmosphere a vast number of animals, that is, desires, which will later manifest through him in his moods, passions and vices and after death become separated from him and then will replenish the earth, air and waters as animals again.
This serves many purposes. One is, that as the doer cannot take to heaven the many-headed, many-clawed and many-tailed beasts that are in it and of it, they must be disposed of in some way so as to give the doer a rest from them while it is in heaven, and the desire matter in them can be worked over in new physical forms. While it is of a doer it cannot be reached, but when in animal forms it may be acted on and made to suffer by humans, by other animals or by circumstances; so it carries back to the doer impressions it could not receive while it was in the mass with the other desires. Another purpose is that the animal kingdom may be furnished with entities that give it energy and aid in the circulation of the four elements in the human world. Another purpose is that animals may be used as agents of the law in their relation to man, to aid him or to make him suffer. Another purpose is to show man his desires specialized in nature since he does not know them when they are mixed and many-headed, while in him. Visible nature is a mirror in which man can see and feel some of the many aspects of himself. In nature he can see his own desires disentangled, separated and distinct in character and form, as a hog or a wolf. Unconsciously people verify this when they call, not themselves, but others by such names.
The animals on the earth differ entirely from human beings, although that which animates them is taken from doers in human bodies and though the forms, furred, feathered, scaly or shell-clad, are made by human thought. These animals have no independent existence because they must return to the humans of which they all are parts. No animal will ever become a separate doer, because it is only an offshoot of a doer and cannot be separated from it. Each animal is always connected with a certain doer.
The term “separation” is used to aid understanding and to conform to observation through the senses. The dimensions of physical matter prevent one from seeing that which is not subject to them and which appears separate when imprisoned in them. Man does not conceive forms of finer grades of matter that are not couched in dimensions and he does not even think of things unless they are limited by dimensions.
From the desire that is in a special animal form is screened off the Light that is connected with the doer. Therefore animals have no intelligence, that is, they have no Light of an Intelligence. Instinct in them is the nature elemental, as for instance, the sense of smell, which is most active in them and which leads the desire energy, called the animal. The nature elemental has behind it the entire earth spirit, just as an electric bulb has behind it the power plant and a faucet has the force of the reservoir. Though the great power is behind them, only a given amount can run through the bulb or faucet. The earth spirit has power and it has also Light of the Intelligence which it gets from human beings; it is that Light which is the intelligence in nature usually called God, and which guides the power in the actions of ants, bees, beavers and birds in their building, and which is the instinct of all animals. This is so with wild animals; with domestic animals, especially dogs and horses there is another factor.
It is that the domesticated animal, by direct contact with human beings, comes under the influence of their thoughts and their thinking. According to the typal form of the animal and the kind of feeling and desire animating it, it responds to the thoughts and psychic atmospheres of the humans. For instance, the desire animating a dog form is that portion of a doer which responds more readily to the diffused Light of the Intelligence in the human beings with whom the lot of the dog is cast, than does the desire in the form of a wolf. Therefore also a dog seeks human companionship. The desire of that dog can do no thinking, but responds to the thinking, feeling and intention of his master. So a dog may know the hour or day when his master will come and where to look for him. No matter how intelligent animals may seem, they are not intelligent in the degree of being able to think. They are only human desires and feelings in animal forms, and when the desire and feeling are in an animal form they do not mix with the Light of an Intelligence.
While human desires are in all animal forms, they are with few exceptions not in plant forms and they are in no mineral forms, not even in crystals. However, all forms in the mineral, plant and animal kingdoms are exteriorizations of human thoughts, and it remains to be shown in what manner these exteriorizations as forms are made.
Dritt 1974 minn The Word Foundation, Inc.