ITANWO ATI ete
Harold W. Percival
Iwọn mẹta ti Imọlẹ lati Awọn oye. Lerongba laisi ṣiṣẹda awọn ero tabi Kadara. Awọn ara fun oluṣe, oluronu, ati ẹniti o mọ Onigbagbọ Mẹta, laarin ara ti ara pipe.
There are three degrees of the Light of Intelligences: Light which is in nature; Light which has been reclaimed from nature, has come back into the mental or noetic atmosphere of the human and is unattached; and, freed Light. In the third stage of reclamation a human reclaims Light from thoughts and from lunar germs that are preserved until they arrive in the head. Light which has been reclaimed and is for the time unattached is not freed, but it must be freed. Reclaimed Light may go out again into nature and it may again be bound in thoughts, and exteriorized.
Desire and nature-matter can attach themselves to Light even though it has been reclaimed many times. Light does not attach itself to matter; nature-matter attaches itself to the Light through desire. Only when Light has become unattachable, so that no matter either of nature or of the atmospheres of the doer can attach itself to it, is it freed. It does not become unattachable by anything the Light itself does but by the thinking of the doer to which it is loaned. It becomes unattachable when there is no claim made on it by the doer. This is the case when the doer has no desire for anything in nature, and when it has knowledge of itself and of the Light. Then the unattachable Light is freed Light and is ready to be restored to the Triune Self. But it is not restored until the doer has perfected itself and its body.
Light that has been in circulation in the body but a few days has not the same power as Light that has been carried by a lunar germ for one lunation. After Light has been reclaimed voluntarily from a lunar germ the Light that it gathers the next time is itself brighter and of higher potency and increases the clarity and power of the first reclamation. Light that is reclaimed has still attached to it adhesions of desires, which are the hooks by which nature can again lay hold of the Light. An adhesion changes when another kind of desire takes the place of the first. As long as there are such adhesions, they are obstacles which dim and qualify the Light. As long as there are such qualifications which go with reclaimed Light, nature can get the Light out again through feeling and desire that cause thinking. Yet through all this the Light is never anything but Light, just as gold is gold, no matter what else is mixed with it.
When a man knows enough not to attach himself to anything or to attach anything to himself, he begins to free Light. His thinking and his actions free it, though he does not know what the Light is or that he is freeing it as such. His past thoughts which are his destiny bring him into all manner of conditions, which will afford him the opportunity, as a duty, to reclaim and free Light. He is working out and balancing old thoughts while they are exteriorized as his destiny. So he is working off his old destiny and is not creating new thoughts, new destiny. The thinking by which he balances his thoughts is thinking that does not create thoughts. His thinking is done with greater power and with more accuracy, because he is thinking with clearer Light and can turn and hold that light on the subject of his thinking. The Light in the mental atmosphere becomes clearer and clearer as he uses the reclaimed Light and by that use removes the adhesions of desires and of nature.
As his duties to the world are performed and no others are contracted his thinking takes him into higher realms, not connected with the world. These are the things with which his thinking is then concerned. It may extend for lives. Eventually he knows himself, not as a human being, but as the doer. This he does by the freed, the unattachable Light. He discovers the Light and knows it to be the Light apart from him and that it belongs to the Intelligence. He may have known about this long before, intellectually, but now he knows it as it actually is, as the reality in his case. When he attains to perfection as a doer he knows that there is a potential Light in him and that as soon as he evokes it and makes it an actual Light, he will become an Intelligence. Feeling-and-desire and rightness-and-reason are ready to have I-ness become the light faculty, and selfness the I-am faculty of what he will be as an Intelligence. But before the Triune Self can evoke its own potential Light it must restore to the parent Intelligence all the Light it has received and that it has freed.
What of nature when all doers have redeemed and freed their Light? How is nature kept going when it no longer finds means in human desire to draw Light of Intelligences into it? The units of nature will then have been so changed by the progress of the human beings, that the Light extending from the Triune Selves will penetrate nature and will affect the units without being bound with them. There will not be any such animals as there are now, because there will not be any uncontrolled desires. The plants will have different forms, in which to afford nature units the means to go through the stages of the vegetable kingdom. There will be animals, but no human desires will animate them. The animals, while having flesh tissues, will be inhabited by advanced units as elementals, and none will be ferocious.
In such time man will no longer be merely a human being. He will be conscious as a doer. He will think without creating thoughts. He will have a physical body which will be immortal. It will be made of the four states of matter of the physical plane, but it will differ from the perishable bodies of present humans in that the compositor units will be balanced and be no longer active-passive or passive-active; the food will be taken directly from the elements and not through an alimentary canal and the cells will be renewed by essential life.
The Triune Self will then have three inner bodies, in which will be its three parts. The doer will have absorbed its psychic atmosphere and will be in a form body made of the matter of the form world and in contact with it, (Ọpọtọ. VB, a). The thinker will have absorbed its mental atmosphere and will be in a life body of and in contact with matter of the life world. The knower will have absorbed its noetic atmosphere and will be in a light body of and in contact with matter of the light world and the three will be in the immortal, perfect, sexless, physical body. The import of this may be understood if it be remembered that not even the doer can now enter completely into a present human body, but that only a small portion of the doer does so and that this portion is not in its proper place, and that the physical body contacts and operates through that matter only which is in the solid state of the physical plane.
These three inner bodies for the Triune Self will then have been built in or through the physical body when it has been reconstructed after the self-impregnation and the divine conception in the head. The rebuilding puts the physical body into contact with the four worlds and their forces and so makes possible a development of the three bodies for the parts of the Triune Self. These three bodies are developed after the lunar germ begins to ascend the central canal of the spinal cord, which it can do only after the physical body has been rebuilt. The four senses are then still elemental beings, but they differ from the four senses of a human in that they are in touch with all grades of matter in the four worlds, whereas in a human they are in touch only with the lowest grade of matter on the lowest plane of the lowest world. They differ also in that they then work through perfect organs which do not limit the action of the doer. The breath-form then obeys the orders of the doer and experiences no resistance from nature.
The Triune Self is then a Triune Self complete; it knows its relation to other Triune Selves and sees the common bond among all Triune Selves. The common bond is the noetic world. What one Triune Self has and is and knows is therein open to the use and service of all other Triune Selves.
The freeing and restoring of the Light of the Intelligence and the transition of the Triune Self into an Intelligence, seem to be the foundation of the various traditions of the perfection which a human being eventually will reach.
The thinker determines, according to the knower of the Triune Self, how much of the Light it can let into the mental atmosphere of the human, (Ọpọtọ. VB). I-ness sends the amount allowed into the mental atmosphere. The Light passes through I-ness into the mental atmosphere where it becomes available to thinking according to one’s capacity to use it. Physically the Light comes from the pineal body, which selfness contacts, to the pituitary body, which I-ness contacts, and thence goes diffused and dimmed to the brain, the spine and the heart and lungs where it is used in thinking.
Some few people have Light from beyond the noetic atmosphere of the human. They are the ones who have an understanding of and an insight into the things affecting human life, which exceeds that of the run of human beings. To them is available some of the self-knowledge not acquired in the present life, but in better times when the human beings were incomparably greater than today. Such people are enlightened on things which are of little interest or are unknown to the majority.
But the noetic destiny of the run of human beings is that they are hindered by the lack of Light and the inability to reach it or to draw it. They fear the Light. They have no Light except what automatic reclamation saves for them, so that they can barely go on as human beings. They are in a noetic night and have been so for thousands of years. They are unable to reach the knowledge which has been acquired by their doers in the past. They do not acquire self-knowledge, that is, knowledge of the conscious self in the body, from their experiences in their present life. Their noble noetic inheritance has been lost, is unknown and will be unattainable until they husband the Light, preserve the Light and reclaim consciously some of the Light they have let go into nature and so bring more Light into their noetic atmospheres. Their noetic powers are degraded to sexual indulgences. They have lost the ability to use noetic powers for noetic ends.
Their mental atmosphere instead of being full of Light is like a grey fog; the Light is dimmed, diffused, scattered and full of intervening obstacles. The Light has too many accretions, is too scarce. In thinking they find difficulties in focusing and in working with this sort of Light. That which does work is weak, impeded, ineffective. Such human beings are not conscious of reason and not conscious of rightness. They are not conscious of their thinking or of how it is done. Their thinking is haphazard, jumpy. It is limited to physical and to psychic things and even these it does not encompass or penetrate. Man’s great intellectual attainments in natural science, engineering, literature are concerned with things of the four senses and serve nature. They are due to the thinking with only one of the three minds which he might use. The mind he uses is the sense-mind or body-mind. This leaves him sense-bound and nature-bound. It does not aid him in gaining self-knowledge which would solve all problems.
The body-mind cannot think of the doer; it cannot think beyond nature. Its thinking is subordinated to the body senses which are controlled by nature. The character of human beings is often marked by dishonesty, greed, meanness, immorality and the love of intoxicating drinks. Their feelings are entirely controlled by nature, which they worship and obey. Nature is interpreted to them by the four senses, which are nature’s priests and hold the feelings and desires. The strongest of the senses is the sense of smell, which is touch. Touch, contact, is the action of this sense in the body, and the most desired contact is sexual. Hence the waste of Light through the sex organs.
The noetic destiny, this noetic darkness, causes the run of human beings to be born from seed and from soil which had not sufficiently matured and which are produced in unhealthy bodies.
To produce a proper human body the seed and the soil must each have been carried in chastity for twelve months. During that time the seed and the soil have been turned into the tonic tincture and have been worked over and reabsorbed in the body. It vitalizes the body and gives it power to resist disease. Any woman who loses ova monthly cannot bear a perfect child. Abstinence in thought and act will change the female so that during the monthly periods no ova are lost. They, the ova, will be reabsorbed and do for the female body somewhat as the seminal power or tincture will do for the male. When man and wife are in this condition they may have a healthy child that will be immune to disease. In any case, a woman should be left alone during pregnancy, during the nursing period and, thereafter, for seven days before and after menstruation. When man and woman understand what they as doers really are, they will not have intercourse, unless both husband and wife want a child; that they are willing to have a child is not sufficient.
It is partly because of a violation of these fundamental rules and because bodies are often produced from seed which may be only a few hours old, that the run of human beings have the kinds of weak bodies that crowd the world and are prone to disease.
The man must himself preserve the lunar germs, as well as his seed. If he does not preserve his seed he cannot preserve the lunar germ, which will be lost after the second week. The simple precepts of chastity and decency are all that is required as subjects of thinking and rules of conduct, in order to save the lunar germ and the seed. The age-old and always new revelations, books, mystic teachings, cults, brotherhoods and sisterhoods that present love and sex as anything else than matters of chastity and decency, are blinds for corruption. They have helped to bring on the noetic night.
In these weak bodies, disease is often developed by food. The run of human beings know and care little for the science of food. They usually eat too much; they take too large a load to carry, more than the body can digest or absorb. They eat much that is indigestible or incompatible. Hence the foods which they eat ferment and putrefy, and this commonly deranges the digestive functions and produces poisons which are frequently the causes of disease. The object of their eating is principally to gratify the craving of the palate or to have the comfortable feeling of fullness. The feelings that they want are swarms of elementals which get into the body and its organs and pull, prod, drive, fret the nerves and are felt as sensations by the doer. Health or disease of the body is immaterial to the elementals. When disease follows decomposition, other elementals come in and thrill as the discomfort felt in the diseased parts.
Upon this basis of sex and food human beings have built up a false civilization with useless occupations, false standards, insufficient or excessive rewards, lawlessness, crimes, childish religions and ignorance of true and honest government.
Because of the noetic darkness, the run of human beings have conceptions of life and responsibility which are infantile. Their problems concerning free will, and destiny, God, good and evil and their relations with other human beings, their own make-up, their future and the object of life show the limitations of their thinking and conceptions, which are imposed by the absence of the Light.
Copyright 1974 nipasẹ The Word Foundation, Inc.