DEMOCRACY IS SELF-GOVERNMENT

Harold W. Percival

PART II

IMMORTAL AND HUMAN BODIES

The immortal Doer now in or out of a human body did not always have to come into a body which was born, and which must therefore die. Formerly—beyond and out of the reach of time—every Doer now in a human body lived in a physical body of strength and beauty: a body which did not die because it was composed of balanced units of matter of the Realm of Permanence—that unseen world which holds and keeps in balance this changing human world. The immortal body in which the Doer then lived was not a male or a female body; nor was it a double-sexed body; but although it was not a sexual body, that body was the combined perfection of the two sides of the Doer: the two aspects which are the cause of the sexes of the man and of the woman bodies.

The man-body and the woman-body are now separate. Each of the two is incomplete. Each depends on the other for completion, and seeks completion with the other. But, even when united, the bodies are not complete, because the man-body has in it the undeveloped organs of the woman-body, and the woman-body has in it the undeveloped organs of the man-body; and each such organ is an unbalanced part of its correspondent.

Each human body is born in pain; it ages; and it dies. So it is with all man-bodies and woman-bodies. The re-existing Doers in human bodies are the responsible causes of the birth and death of the bodies in which they re-exist. To overcome death, to live in a perfect physical body of strength and beauty in immortal youth, a body such as that in which the present Doer formerly lived, the present imperfect and dependent human body must be regenerated and restored to its original state, so that each body is in itself complete and perfect.

The Doer now in a human body was and still is the Doer of an indivisible and eternal Triune Self: Knower, Thinker, and Doer. The Knower and Thinker of the Triune Self are of the Ones of knowledge and law: those whose Doers preserve order and administer justice in the world, and in the destinies of human beings. The Doer, through its desire-aspect, had to do with the desire that is now in the man-body; and through its feeling-aspect, with the feeling which now is in the woman-body.

The Doers now in human bodies did not in their original bodies let the senses of the body beguile them into thinking with their body-minds of themselves as their bodies. By thinking of the bodies as being themselves, the perfect body of the Doer which was at that time without sex was, by continued thinking, gradually changed into a man-body and a woman-body. Then the desire of the Doer in the man-body and the feeling of the Doer in the woman-body had union of bodies instead of union of desire and feeling. The Doer thus changed and forfeited its immortal body. And it exiled itself and ceased to be conscious of its inseparability from its Triune Self in the Eternal; and it came into, and began its existences in, this changing world of human beings.

No Doer can ever get satisfaction with another Doer, or in the union of their bodies. No Doer in a man-body or in a woman-body can be satisfied until its own desire-and-feeling are equally in balanced union with its own perfect physical body. The desire-side of a Doer makes the man-body; the feeling-side of the Doer makes the woman-body.

The reason why man and woman attract each other is this. The dominant desire-side of the Doer in the man seeks its own inhibited feeling-side in the dominant feeling-side of the Doer expressed in the woman; and the dominant feeling-side of the Doer in the woman seeks its own inhibited desire-side in the dominant desire of the Doer expressed in the man. When the desire of one Doer in a man-body and the feeling of another Doer in a woman-body act and react on each other spasmodically in the most perfect physical marriage of human bodies—it is impossible for them to experience the perfect and permanent joy which each Doer will have when its own desire and feeling will be equally balanced and are in permanent union in its own complete and perfect physical body.

The reasons are: desire-and-feeling are inseparable parts of each other in a man-body and therefore never can be united with the inseparable feeling-and-desire of another Doer in the body of a woman; the marriage of two bodies can never be the union of desire-and-feeling; the feeling-and-desire can have union only when they are equal and balanced in a complete and perfect physical body. Therefore the joy of two Doers in the marriage of their two physical bodies is sexual and temporary and must end in exhaustion and eventual death of the bodies; but when the desire-and-feeling of any one Doer are equalized and balanced in its own perfect physical body, there is the permanent happiness of that Doer in complete and everlasting love.

But the Doer cannot die when its human physical body dies, because it still is an inseparable part of the otherwise perfect and immortal Thinker and Knower, as the Triune Self. During each physical life, and after the death of that physical body, the Doer does not know itself as what it is. It does not know itself as the Doer of its Triune Self because, by its thinking of itself as the man-body or woman-body, it at that time hypnotized and deceived itself and put itself into bondage to nature through the four senses of seeing and hearing and tasting and smelling. No one can now undeceive it or take it out of its hypnotic condition. Each Doer hypnotized itself, and therefore no one but itself can take itself out of its present hypnotic state. The most that can be done by any one Doer in a body for another Doer in another body is to tell the other Doer that it is in a hypnotic dream, and tell it what it is and how to wake itself from the hypnotic spell into which it put itself.

From its immemorial Triune Self, portion after portion of each Doer comes again and again into another and another human body for the purpose of making progress toward this, its inevitable destiny. But when enmeshed in the flesh, the Doer is overwhelmed by the appetites and the senses and the sex of the body, and so it is made to dream and to forget who and what it is. And, unmindful of itself, it forgets its mission in the body.

The Doer can be again conscious as itself, while in a man-body or a woman-body, by thinking. It may take a long time to find itself and distinguish itself from the body in which it is. But by thinking of itself as feeling, only, until it is conscious of itself as feeling, without the body or the body senses, it can know itself as feeling and know that it is not the body. Then by thinking of itself as desire until it finds itself as the desire of the Doer independently of the body, it knows itself as desire, and the body and the body senses are known to be as they are, of the elements of nature. Then by having union of its desire and feeling, the Doer will be forever free from the control of its body and the body senses. It will then have complete control of the body and the senses, and it will be in its conscious and right relation with the Thinker and Knower of its Triune Self.

While doing that, it simultaneously regenerates and resurrects its sexual body of death into a sexless body of immortal youth. Then, consciously united with its Thinker and Knower, it will take its place among the other high officers of the universe under the identity and knowledge of its Knower, and under the rightness and reason of its Thinker, in the administration of nature and in adjusting the destinies of the nations of the earth—as the humans themselves determine by their thinking what their destinies must be. This is the ultimate mission of the Doer in every human body. Each Doer may postpone the work as long as it will; it cannot and will not be coerced; but it is inevitable and unavoidable as destiny. It will be done.