The Word Foundation


Harold W. Percival



Section 9

Importance of the flesh body. Reclamation of Light. Death of the body. Wanderings of the units. Return of units to a body.

The exteriorizations of the thoughts of all doers make the common ground on which they meet in their physical bodies. This is the objective world on the physical plane. Desires and feelings are always subjective and belong exclusively to individuals. Mob spirit, patriotism, worship by a multitude, are similar feelings but not the same feelings. Every one has his own feelings; the exteriorization in a riot, a war or a church is the common ground on which the inner factors objectivize. Likewise rightness and reason are individual and subjective. I-ness and selfness, too, are subjective. The human demonstration of this manifold nature of the Triune Self is made on the objective, physical plane by the exteriorization of the thoughts which the doer produces as the mixture of its desire with Light of the Intelligence. When the thoughts are in evidence as objects on the physical plane they can be seen or felt by other doers. Not until a thought is concreted as an act, an object or an event, is the reality of it apprehended. The physical demonstration of a thought is the center upon which for the time the doer which issued it is focused. Other doers, if they are involved, are also held by the act, object or event, which is that demonstration.

Only in this objective world can all doers come together. Here they encounter on a common plane as objects the thoughts of other doers. Here they find the objects which stir their emotions. Here men, women, marriage, work, business, amusements, worship, poverty, disease, luxury, vice, plagues and war furnish them experiences. Here birth, death, youth and age affect them. Here the doers have possessions. These are the source of deceit and strife, as well as the means of self-control and virtue. The doers can distinguish the objects from themselves and learn the difference between “me” and “mine” through a human physical body only.

The flesh body is unstable, of short life and weak, when compared with nature and the doer, both of whom it serves. Its time of service is short. Soon upon its youth and vigor follows death. It is too feeble to stand the strain which nature and the doer put upon it. The doer should use it in the reclamation of the Light of the Intelligence from nature. When it is no longer capable of reclaiming Light automatically, its days are usually numbered. When the Light available to a human has been used up the body grows weaker and dies. The Light is as a tincture that gives vitality. The chief cause of the shortness of life and of the feebleness of the body is the absence of enough Light of the Intelligence. In this short time the body has hardly begun its life before it is withered by age or destroyed by disease.

The failure of the body to serve continuously until the purposes of its existence are attained, necessitates a calling together of the dissolved parts after they have returned to their elements. After the death of the body, the elemental matter that composes its parts is reassembled and renewed to continue its service in a new one.

The fourfold stream of radiant, airy, fluid and solid matter, which is the fourfold breath that supports all physical beings and things, thereafter takes some of the compositor units into the bodies of plants and animals. There they compose for these vegetable and animal bodies as they did for the human bodies. So comes the similarity to human form and structure which runs through animate nature. In nature these units compose in animals and plants until they are called back to build a new body for a new breath-form of the returning doer.

If, when the compositor units are released, they are not carried into the bodies of plants and animals, they remain free in their elements in the sphere of earth. The units which had acted as system units or senses may appear in human form. If they do they are the elementals called by some alchemists salamanders, sylphs, undines and gnomes. Nature sprites seen from time to time, such as water nymphs, wood sprites, elves and fauns are elementals which have functioned as compositor units in human bodies. They have a human or nearly human form because of their long association with the breath-form of a doer. These nature sprites are as variously high and low in degree as were the human beings in whom they functioned.

The other matter of which the body is made up at any one time is transient matter, transient units of the four states of matter on the physical plane. The transient units are caught and held by the compositors when they pass through the body, carried in the stream or fourfold breath of the earth, which flows through all physical things. The fourfold stream of units contains free units which never have been held in a human body, transient units which have been caught, held and so enmeshed in a human body, and compositor units. This breath comes from the four layers of matter that makes up the physical plane. The breath passes through the solar and lunar centers and returning to the earth crust carries its units into all things. The breath comes not only in solid and liquid food, water, air and sunlight that are taken into the body, but it flows at all times through the body imperceptibly to the senses.

Breath and speech through human bodies keep the entire mass of physical matter moving. They agitate innumerable hosts of minute particles and keep them in circulation in the physical world where some of these particles enter and leave human bodies. The bodies through which a particular stream of units will pass are opened by previous thoughts and the consequent relations which have just been mentioned through which the intermingling of the matter is facilitated.

A human body is made up of two categories of units. One re-exists as the units of the senses and of the organs with the respective link units. These units have acted as the compositors in previous lives and re-exist in each succeeding life. The other category make up the transient matter which is held in a body but does not necessarily re-exist in it. It re-exists if it has been sufficiently impressed by the signature of thoughts, so as to bear the stamp which guides it back to the body where it had received the stamp of the signature.

From the standpoint of nature re-existences of a particular doer are needed because the sense and compositor units have been sealed with the seal of the particular doer, through the medium of its breath-form. These units bearing the seal have been marked, coordinated, articulated, through the breath-form time and again while they served in a flesh body used by the particular doer. They require that that doer shall return. The doer which binds them to it, also binds itself to them. They are a special part of nature-matter which is in the charge of the particular doer, and this matter has to be raised so as to become conscious in certain degrees before the doer can be released from that charge; and until then the matter requires the field of a human body belonging to that doer for the travels, changes, separation, reunion, and adventures of that matter.