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The Word and the Way
IV. Of the Nature of Man's Being

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All life is from the All Life, the All Person, the Father, Jehovih.  Where life is recorded as present, there is He present in person also, manifest in motion, in growth, in transformation.

 

From the beginning of life upon the earth, life has been through life, one unit of life giving being to another.  By virtue of the Father's presence, the presence of the All Life within each living unit is this accomplished.  Whether its manifestation be made through the fission of a cell, through a seed, or an egg, or through the womb, it is the Father's presence, the presence of All Life, at the focal point of that unit of life yet to be, that brings it into being, giving it entity.  Thus is it with all that has life upon earth, including man also.

 

Yet with this difference.  The animal creations, including those forms of being from which man's physical vehicle was formed before man was as now he is, have their being in two estates of life: namely the corporean estate and the atmospherean estate.  Their being have a corporeal form, and its atmospherean counterpart also. Nonetheless, their consciousness, whether it be discernible to man or no, is focalised, that is to say is centred in the corporeal vehicle, with which the atmospherean vehicle is as one.

 

Through the atmospherean vehicle, which is one with the atmospherean heavens of the earth, is the animal moved upon and directed by the very presence of the Father acting directly within and upon it through the atmospherean part of its being.

 

In this manner is every living creature held and maintained in its own order, in which it fulfils perfectly, unless conditions are created of a nature which impinge upon and in part break the link between its atmospherean being and the order of atmospherea in which it is held.  Such is the channel through which every creature, even from its beginning fulfils after its own kind.  Such also is the nature of what is called by man instinct, by which the creature is held and moved through the atmospherean part of its being, transmitting its message and impulse to the corporeal centre of consciousness, to the centres of control of the creature's physical vehicle, with a power which cannot be gainsaid.

 

Also of the animal creation it may be said that, notwithstanding that some animals manifest individuality in substantial measure, they are not individuals as man is an individual.  Their life is held as one within a group from which they are not separate at any time, and when the animal dies the life returns to the All Life, as a drop to the ocean of being.  Nor, although the animal has an atmospherean counterpart, has it capacity of itself by its nature to dwell, or to manifest its consciousness in the atmospherean realm of being.  It is subjective to the atmospherean realm, but objective only in corporea.

 

The nature of man is like and alike with the animal as to the corporeal part and the atmospherean counterpart. Through both of these is man capable of being impressed, even as through them he draws, by virtue of the Father's life within him, that which is needed to build his corporeal and atmospherean bodies.  It is by this means that man, by fact of birth in the corporeal state, thereby embracing both corporea and atmospherea within his being, bears within himself, and is open to the past heritage of the earth held in atmospherea, whence it manifests also in measure through all corporeal forms.

 

Thus far is man like and alike with the animal creation.  Learn now wherein he is different.  In the birthing of a man, man and woman come together, uniting the seed and the ovum in person or by proxy.  Both these units, like all else that is visible and found upon earth, have their atmospherean counterparts, bearing and transmitting the life of the All Life, the All Person. Without the atmospherean counterpart would both the seed and the ovum be as if dead.  Thus it may be seen that, even as through the corporeal part the birth about to be is linked with the corporeal line of each of its parents, so too is it linked no less with their atmospherean beings and with the heritage in and through atmospherea which is theirs.

 

In the new life, thus quickened, the Father, the All Life, is present in person, its mover and quickener.  By virtue of His presence, motion is; growth is; transformation is.  And because both the corporeal vehicle and the atmospherean vehicle are drawn directly from those of the parents, so does the presence of the Father's life in the new entity quicken it in measure in likeness of both within the order of mankind.

 

Were the new life to develop from this point with no more than the corporeal part and the atmospherean counterpart compounded from the corporeal and atmospherean beings of its parents, it would develop and become an animal man: that is to say a man even as any other creature upon earth: perchance more potent in the degree of consciousness manifest through the brain, but with no more power than they to survive after death, nor to manifest consciousness in any other except the corporeal realm.

 

The difference between the man and the animal creation lies in the descent, the bestowal, of the soul, the etherean part, which enters within the corporeal-atmospherean vehicle in which life has become manifest.  Thus is man in this day a triple being: the soul, the etherean part; the atmospherean part, which may be called the esean or spiritual body: and the corporeal part or mortal body.

 

The presence of the etherean part, the soul-light, is vast in its potency.  By virtue of its presence within the developing being of the man, his atmospherean or spiritual being becomes capable of being quickened so that it is potentially capable of development side by side, as it were with his corporeal body.  When and if the atmospherean vehicle is thus grown and quickened, of which more shall be said later, then is man capable of becoming objective in atmospherea even as in the mortal world. Of this no animal can be made capable.

 

As to whether or not a man be capable, while a mortal, of transcending corporeality and manifesting his consciousness objectively in atmospherea, depends upon the nature of his heritage.  Nonetheless, it remains true that by virtue of the presence of the soul-light, the etherean ray, in man, he is capable of such development, as the animal is not.  And when man dies as to mortal life and inherits atmospherea, his life and his consciousness have a vehicle, a body, in which the individual can live and manifest according to the degree of his growth.

 

Nor is that all.  By virtue of the presence of the soul-light, the etherean ray, within man, he is by birthright an inheritor in due time of the etherean estate of life-consciousness, from which he can never be separated.  Thus are opened before him three dimensions of growth, each in their due order, of which more later.

 

Of the nature of man's being this also shall be said: Man is as a river in which two streams meet and mingle, the one stream dark, turgid, turbulent, charged with dark particles of earth; the second stream crystal clear from the source of All Purity.

 

As these two streams meet and mingle, so does the clear stream become lost to sight, hidden by the dark waters of the turgid stream.  Yet the water in its purity is not sullied by that which is carried within and upon.  The time shall come when it is purged of the dense particles with which the turgid stream was charged, and the whole stream shall flow forward crystal-clear.

 

The turgid stream, dark and turbulent, charged, as it were, with matter from its source, is the corporeal-atmospherean vehicle.  The clear stream is the soul-light, the etherean ray of being.  As the two streams become one river, so too do the etherean part and corporeal-atmospherean part become one entity, individual and person.  The two together combine in one the purpose and destiny of the individual being, held and comprised within the soul-light, the etherean ray; and the nature and fullness of the redemptive burden, which is also a formative instrument, comprised in the corporeal-etherean ray.

 

Of the uniqueness of each individual man or woman this shall be said: From the time of conception, when the individual being was given life and made manifest, during all the time of gestation up to the time of its birth, the being of the child is held in a mould whose nature is unique, being matched precisely by no other.  This mould comprises not only all that is formative in the corporeal-atmospherean rays of being of the parents, but comprises also formative pressures and conditions of a cosmic order which are potent in its shaping.

 

It is forces and conditions of a cosmic order such as these that man in past ages has tried to fathom and to map through his knowledge of the cosmic movements of planets, sun and stars.

 

When the child is born, then is that formative mould broken; broken at the moment of time when the individual, the child, emerges from it into the separateness of a free existence.

 

It will be seen that, since the atmospherean-corporeal being of that man was unique in its moulding in its coming forth into life, it must follow that all experience thereafter encountered will produce reactions that are creative within and upon him which are also unique, and will continue to so throughout the whole term of the possession by that man of his atmospherean-corporeal vehicle.

 

The soul-light of that man, the etherean ray of his being, is likewise unique, being direct from the All Father, the All Person, and containing all His purpose in that man as a potential hidden within it.  Upon the etherean ray, the soul-light, no pressure or condition whatsoever can impose itself, either to change or to augment it.  It stands forever complete, yet capable of expansion forever by virtue of the Father's unfolding revelation of His Presence from within.