THINKING AND DESTINY

Harold W. Percival

CHAPTER III

OBJECTIONS TO THE LAW OF THOUGHT

Section 6

The moral code in religions.

The unit which is now the Triune Self of the doer-in-the-body was once a primordial unit in nature, and later progressed through all stages in a perfect body in the Realm of Permanence before its doer “fell” and came into a human body in this human world of change; that is, it functioned in all parts and systems of the perfect nature university machine, the perfect body. Thus it functioned successively as the organ unit of each of the organs in each of the four systems of that perfect body; then it became the manager of each system in succession, and at the same time functioned as, and was one of, the four senses; eventually the unit became the breath-form; and as breath-form it managed the four systems and the body as a whole. The breath-form unit became the aia. Finally, because of the guidance and the Light of its Intelligence, the aia in turn became a Triune Self—the Triune Self of the Intelligence which had previously been a Triune Self, (Fig. II-G, H).

The Triune Self is not nature, but it progressed through and advanced beyond nature. The Triune Self is not an Intelligence; but it is always within the sphere of its Intelligence, and the Light of its Intelligence is in it. The four senses are the roots of nature in or around the doer now in the human body. Nature draws nourishment from the doer-in-the-body and the doer gets experience from nature. This exchange is made possible by the Light of the Intelligence which is with the Triune Self, not with nature. The voice or pull of nature is experienced as a feeling, a longing. The doer responds by worship and belief and fashions for itself gods out of nature.

The reason that nature gods desire worship from the doer in a human is that this is the only way by which they can receive the Light of an Intelligence. Religions exist because there is this tie or pull of nature on the doer; and Triune Selves use this relation for the development and education of their doers. Religions are allowed by Triune Selves for the purpose of letting their doers learn the law of thought as destiny, though the teaching is not under that name. Simple teachings only can be received by childish doers. Therefore the doers have been allowed to believe that their God is the administrator of justice according to a moral code, and that he speaks to them through their conscience. The code of morals is furnished by Triune Selves; and, by means of that code, responsibility of the doers is developed.

The doer, because it is tied to nature, readily credits to its nature god more than is due. The nature gods, dependent as they are upon worship for their nourishment and existence, wish to figure as the supreme lords of justice. Priests also take advantage of the needs and sentiments of the doers. So the moral code given by Triune Selves is, for ecclesiastical purposes, supplemented by theological doctrines and ceremonial homage; and is used by the gods and their priests to keep doers in subjection.

As the doer advances it begins to inquire. The arbitrary and quite human injustice shown in the management of worldly affairs may bring about disbelief, agnosticism and atheism; but only for a time. During such a period of transition, the rulers of the world seem to be blind chance and fortune; and the explanation of everything that is unusual, unrelated, and unexpected is that it happened as an accident.

So doers pass through the various stages of belief: they believe that man is born without having made his own destiny; that he has but one life on earth, in which he sees justice unequally meted out; that man is born in sin; that he may be saved from the consequences of his faults by vicarious atonement since he has no moral responsibility; that all depends upon the arbitrary will of God; that everything is the result of chance and accident. These doctrines are contrary to reason. In time men will see that these credulously accepted beliefs are not valid objections to the law of thought, when they understand the whole plan of the development of the doer with all its unity, simplicity, analogies and interrelations.