The Word Foundation


Harold W. Percival



Regeneration: The Parts Played by Breathing, and the Breath-form or “Living Soul”

The great endeavor to find and be on The Great Way includes the regeneration of the human physical body and its restoration to The Realm of Permanence in which the Doer of each Triune Self once was, and which it left because of the “original sin,” so-called, as explained in later pages.

Ever since that dim and distant past, each Doer has walked the face of the earth, in one human body after another, driven and impelled by unknown forces toward an unseen task—which is, to return to its former home, The Realm of Permanence, or Garden of Eden, or Paradise. This return to its home involves of necessity the regeneration of the human body into a perfect, sexless, immortal physical body, not subject to the ordinary needs of physical existence.

The structure of the human body is of solid food, water, and air; and the life of the body is in the blood. But the life of the blood and builder of the body is the breath-form, and the kind of body built is determined by the thinking.

The breath-form of the human is the intermediary between nature and the Doer of the Triune Self. It is a unit, an unintelligent unit of nature, which nevertheless is indissolubly connected with the Doer to which it belongs. It has an active and a passive side. The active side is the breath of the breath-form and the passive side is the form or “the soul.” The form of the breath-form is present at the time of copulation and is in the mother during pregnancy, but the breath of the breath-form, although inseparable from the form, is not in the mother during pregnancy; its presence there would interfere with the mother’s breath which is that which builds up the body of the fetus. At the moment of birth, with the first gasp, the breath part of the breath-form enters the infant and connects with it through the heart and lungs. And thereafter the breath-form never ceases to breathe until death; and on the leaving of the breath-form the body dies.

The form of the breath-form is the pattern on which the food that is taken in is built into the body. The breath through breathing is the builder of the physical body. That is the secret of tissue building: breathing builds the cells. It builds them up by anabolism, as it is called, and eliminates the waste-matter by catabolism, so-called, and it balances the building and elimination by metabolism.

Now the breath-form has on it as a basic design, when it comes into the world, the sexlessness of the perfect body from which it originally came. If that were not so, one could never regenerate the body to its original condition of perfection as of sexlessness from The Realm of Permanence. So, automatically, under observation of one’s own Triune Self, the body develops from infancy to childhood; and childhood is distinguished from infancy by the coming of feeling-desire, the Doer, into the body. The evidence of this is that previously the child did not ask questions, but is simply trained to repeat as a parrot does.

When the Doer has come into the body and begins to ask questions, its thinking makes impressions on the breath-form: its form is the memory-tablet on which all impressions from nature or of whatever kind are impressed, and it holds the impressions. Those are the memory-tablets.

The human memory is limited to the impressions of the four senses, so that all our memory is limited to those four senses; and the thing that impresses it is the recognition or attention that is given by the Doer to these subjects.

The breathing comes in and goes out from the beginning to the end of life. There is a definite life-span for the individual, the Doer, which it has made in the past. It has made that span of life by its thinking, and if it keeps on the line of this thinking it will die as it has ordained.

But if it changes its thinking from death to immortal life, there is a possibility of transforming its body from a body of sexuality and death to a perfect, sexless and immortal physical body, to return to The Realm of Permanence from which it originally fell. The accomplishment depends on being able to see things as those things really are, and to determine to do what one believes is right and possible for one to do; and on the will to carry out its determination into accomplishment.

When one determines on that accomplishment, consequences of past actions might arise to lead away from success. The ordinary affairs in the life of one who so determines will furnish all the trials and temptations and allurements: the glamour of the senses, the appetites, and emotions to distract it. And chief among them is sexuality, in any form. These attractions and impulses and instincts are the real and actual facts of the initiations and tests and trials of all allegorical statements that are made concerning the “mysteries” and “initiations.” One’s ordinary experiences in life give all the means for one’s deciding what to do and what not to do, in order to reach one’s goal. The different ages through which the child passes, all have a part in the ultimate result. The adolescent period is the turning-point as to what it will at first do; and that is the point at which the sex of its body asserts itself, when the germ cells of the male and the female are determined, and which prompt the thinking of the Doer of the body in which it is.

One begins to think of one’s sex in relation to the other sex. And the thinking concerning these basic facts of human life cause the breath-form to perform the important biological changes in the germ cell.

The germ cell as sperm in the male must divide itself twice. The first division is to throw off the sexlessness of the germ cell. It is now a female-male or hermaphrodite cell. The second division is to throw off the femaleness. Then it is a male cell, and competent to impregnate. In the female body, the first division of the ovum is to throw off the sexlessness. Then the ovum is a male-female cell. The second division is to throw off the maleness. Then it is a female cell ready to be impregnated.

Now this is the ordinary human sexual condition. If the thought in the beginning had not been impelled by the sexual body in which it was, there would have been no divisions of the sex germ in male or female body, and the thinking would have built the body into a regenerated body according to the original basic plan on the form of the breath-form.

Because the form of the breath-form is basically sexless, it carries its original form of sexlessness on it, from when it left The Realm of Permanence, and that can never be erased. And however long it takes, through any number of lives, the Doer of the Triune Self must and will determine to regenerate its body, and the Doer must do this in some one life.

This is determined by the Doer’s experiences, the learning from the experiences, and the knowledge that is acquired from the learning; and this leads the Doer in some life to make the effort toward the accomplishment. And the accomplishment must be in one body, because conscious immortality cannot be achieved after death. That is so because there is no body after death which it can make immortal. The Doer must have a physical body to make that body immortal.

The body to be made immortal is not a non-physical body. It has to be a solid fleshly physical body, because the physical body possesses all the material necessary for it to change and transform the ordinary physical sexual mortal body into a perfect and immortal physical body, on which the changes of time can have no effect.

Those who merely care about maintaining the physical world according to the order of sexual bodies, are not interested in taking the right way. They are interested in maintaining human things as they are. That is, according to sexuality and death. But in order to attain immortality, death must be conquered because every human body wears, and is, a costume of death.

Death has its hand on every body that comes into this world, and with every body death prevails in the changes that go on. The fairest face of man or maid is but a mask of death. And immortality is gained by the conquering of death; and death is based on the sexes.

Therefore, the changes which must go on in the male or female body must be made in one continuous body until the body is changed from the physical structure of death, male or female, by regeneration and transformation into a sexless body, by which death is conquered, with the conquering of sexuality. Therefore, conscious immortality cannot be achieved after the body dies.

After death the conscious self, having left the body, can think over only what it has thought during the life on earth. No new thinking is done after death. Its breath-form is with it; but it cannot change its breath-form after death. Thinking must write its prescriptions on the form of the breath-form in a living human body. No biological changes can go on after death; and the biological processes are carried on according to order by the thinking of the Doer on its breath-form. The biological processes work according to that thinking.

All human beings occupy bodies composed of sex cells because of the prevailing acceptance of the marriage relationship. It is that upon which our society is based. Indeed, all nature exists through sex, and because of sex. Sex ties humans to nature. And the means of passing from this world of sex and death and rebirth is through the abnegation of sex completely in thought and deed, thereby rebuilding the body according to its original pattern composed of sexless cells by preventing the divisions above referred to in the making of the sperm and ovum. And since this cannot be done after death, it must be achieved while there is life in the body. The body is the means, too, of our getting back to The Realm of Permanence. The appetites through the senses chain us to nature, and only by breaking these chains through intelligent reasoning do we destroy the attachments. Unattached, one is free. And freedom is the state in which one lives who is unattached.

No thought of sexuality must be entertained in the heart or in the brain of one who self-determines his immortality in one life. And the thinking in any one life will contribute to bring about the conditions for the accomplishment of the object of one’s thinking. When the thinking is for immortality, the conditions will be furnished. The people, the places, the situations, though he knows it not, will be determined by one’s thinking. They will all converge to the life in which he determines to become consciously immortal in a physical body, even to his present life. His Thinker and Knower see to it. Nothing is done by chance; everything is done by law and order: there is no chance. We do not have to look after our Thinker and Knower to see that they do their part. The only thing in which one is concerned is the performance of his own duties. And one determines his duties by his attitude in thinking.

One’s own Thinker and Knower will protect the Doer to the extent and the degree that the Doer will allow itself to be protected. Because, although there is no communication between the Doer in the body and its Thinker-Knower, which is not in the body, there is a means of communication through rightness and reason, which is, the voice of rightness as the law, and of reason as the justice.

Rightness as the law says, “no, do not,” when the Doer would go against what is right and what it should not do. And as to what it should do, it can consult itself within. And what seems reasonable and proper for it to do, that it should do. In this way there can be communication for one who desires communication between the Doer in the body and its Thinker-Knower.

The difference is, the body-mind tells the Doer what it should do according to the senses. And this, expediency, is the law of the human world, what the senses suggest. It may be right and proper concerning strictly physical matters. But concerning the path of immortality, in which the Doer is interested, expediency must be subject to the law of rightness and justice from within.

Therefore, for one to know what he should do, or what he should not do, he should consult himself from within; and do what he does because of his confidence that nothing will go wrong, actually, if he does what he knows is right for him to do. That is the law, for one who desires immortality.

In the course of time, wonderful and miraculous changes will be brought about in his body without his knowing what is being done. But these changes toward immortality are carried on mostly by the involuntary nervous system. He need pay no attention to these changes, although he will be conscious of them in due time. But the changes can be made only by what he thinks, and by what he does—that is, structural changes.

Concerning the actual changes, he needs only know the simplest and most direct way of causing the changes. This is by intentional regular complete and deep lung breathing—in-breathing and out-breathing. There are four different kinds of breathing: physical breathing, form-breathing, life-breathing, and light-breathing; and each of these four breathings has four subdivisions. He need not be concerned about the subdivisions and the kinds of breathing, because he will be made aware of them in the course of his breathing, if he continues on the course.

But he should understand about the different kinds intellectually. No human breathes properly, completely, because he does not fill his lungs with the little air that he breathes. Filling his lungs with each in-breathing, allows time for all the blood that passes through to be oxygenated, and for the blood cells to carry the oxygen to the cellular structure in the physical body.

Few humans breathe more than one tenth of the amount that they should take in with each in-breathing. Therefore their cells die and have to be rebuilt; they are partly starved. Then with each proper out-breathing there are expelled from the venous blood accumulated impurities before the next regular in-breathing. A definite time each day should be given to proper in-breathing and out-breathing—as long a period as one can give at any time of the day or night—perhaps half an hour each in the morning and in the evening.

This regular uninterrupted breathing should be carried on at set intervals until it becomes habitual throughout the day. When the cells throughout the body are being supplied with the necessary oxygen, the subdivisions of the physical body will be supplied with their subsidiary breaths; that is to say, the molecules in the cells, the atoms in the molecules, and the electrons and other particles in the atoms. And when that is done, one’s body will be immune to disease: he cannot be infected.

This may take many years or many lives. But one who wants to learn how to live, should try to “live in The Eternal.” Then the time element will not worry him so much. In the meantime, when he understands the regular physical breathing, he begins to pay attention to where the breath goes in the body. This he does by feeling and thinking. If he feels where the breath is going throughout the body, he must think about it. As he thinks, he feels where the breath is going. He should not try to carry the breath into any particular part. All he needs do is feel where it does go.

The breath must go to all parts of the body for the body to keep alive and in proper condition. And the fact that one does not ordinarily feel where the breath goes in the body, does not prevent it from going throughout the body. But if his thinking and feeling is to feel where the breath does go, this will charge the blood and open the spaces in the body, so that all parts of the body will come to life and be kept alive. And it is also a means of his knowing something about the structure of the body.

When one is not in real health the fact is evidenced by his not feeling all parts of the body, when attempting to do so; that is, wherever the blood and nerves go. And since the blood and nerves are the fields, respectively, in which desire and feeling operate, one should be conscious wherever the blood and the nerves are, which is throughout the entire body. As one rejuvenates the body by breathing and can feel the blood and nerves in the body, he will learn whatever he should learn about the body in his breathing, which may be at any time. But when he has his body in perfect health, it will mean that he has completed his course of the physical breathing. He does not have to bother to try to find out, because the processes will make themselves known to him, and he will become conscious of the changes in the course of his thinking and breathing.

As he goes on there will come a time when the form of the breath-form will begin to change. This is done not by his decision; it is automatically adjusted in the course of his thinking. This course will lead to the form-breathing after the physical breathing has prepared the physical ground. Then when the form-breathing begins, an inner body begins to form, and that inner body will be a sexless form. Why? Because his thinking has not been according to thoughts of sex, which used to cause the biological change in the germ cells. And the form of the breath-form having a clear form of sexlessness, the body will begin to be built in its structure according to the pattern of the breath-form, which is sexlessness.

At this period, the practitioner of this process needs no further instruction from exterior sources, because he will be able to communicate with his Thinker-Knower, who will be his guide.