La Vorto-Fondaĵo

LA

Vorto

Vol. 25 JULIO, NUR. Ne. 4

Kopirajto, 1917, de HW PERCIVAL.

FABRIKOJ NENIAM Estis Viraj

Infanoj de Homoj kaj Elementaj.

IN these two instances, of generation by the union of two humans and of the birth of the psychic body of a higher order of man by self-generation, are indicated some facts about the union of a human with an elemental. There again the physical basis has to be a human cell, a germ cell. Of the two beings one is human, male or female, and has a physical body and a mind, and the other being has no physical body and no mind. It has not an astral body such as humans have. All that need be stated about it is that the elemental belongs to one of the four elements of the earth sphere; that through the elemental acts world desire; and that the form of the elemental is the form of that element, as human. It does not matter for the time being where the form came from any more than where the human came from. There is then only one being of the two which can furnish a physical germ cell. Such a germ cell, however, as a human at present can furnish is not far enough developed, and so does not permit in it the action of both the masculine and the feminine forces. Whether there is to be a union of a human and an elemental, followed by human issue, depends, in the first instance, on the germ cell which the human can provide. The germ in the cell is furnished by the human elemental in the human physical body. That elemental, however, is moulded and adjusted only to the male force, or to the female force.

For a human partner to be suited to union with an elemental the human elemental in the human partner must be strong, developed, raised beyond the ordinary state. It must have left the ordinary condition sufficiently far behind, so that it can produce a cell in which one of the forces is fully active and the other at least not entirely in abeyance. The development need not to have progressed as far as that of a person who may become self-born; yet it must lie along the direction in which such a one has traveled. When a human has such a human elemental then certain elementals of a higher order are attracted, and seek association with the human. It is for the human to decide whether he will or will not have union with the elemental.

If the human consents, the elemental partner will have to become so material as to permit physical union. The elemental, man or woman, has no physical body and can provide no germ cell. Therefore it is necessary that through the one germ cell furnished by the human, man or woman, both forces should act. The elemental, man or woman, borrows physical material from its human partner to clothe itself in flesh for the union. Before their union the elemental will appear to its human partner, but it does not gain physical solidity in flesh until the transference of some cells through the astral body of the human. The human elemental of the human partner contains parts of all the four elements, and so has the element to which the elemental partner belongs. By the consent of the human a connection is naturally made between his human elemental and the elemental partner when it appears to him. Through the human elemental the astral of the human is drawn into the elemental partner, and with the astral—which is the form body of the physical—follow some physical cells. This transference may be made several times before union. With the astral form and the physical cells from the human partner, the elemental takes on physical visibility and solidity. Then at the union there are two solid bodies; but only the human can provide a germ cell. One energy acts through the human according to the sex of the human, male or female, the other acts through the elemental and awakens that side of the human germ cell which was dormant. So both forces acting in that cell are centered by the third factor, which will develop into the child when born. Conception then takes place, gestation and birth follow. They, of course, proceed with the woman, be she human or elemental. In return for what the elemental has received the human partner gets the direct force not only of the element of the elemental but of all nature, and so is made whole for his temporary loss of physical cells. The elemental partner may retain visibility and solidity, or it may not, according to the conditions. The humans may be male or female, and the elementals of course appear correspondingly in female or male form. The method here described is easily understood as applied to the human female. But it is no different in case of an elemental female and a human male. The basis always is the nature of the physical germ cell which can be furnished by the human.

A partition stands between the human and the elemental worlds. Fortunate for the human race and for the world that the only way of human generation known is reproduction through two humans of opposite sex. For, in the present state of humanity, if other methods were known, beings who press around the threshold of physical life seeking thence to enter into the physical world would gain entrance. They are kept out. A higher type of human is needed before the better order of elementals will consort with man. (See la Vorto, Vol. 21, pp. 82, 91). At present lower types only surround man. Against them the door is closed. There is this likeness between the lower elementals and average humanity—which is indeed largely elemental, too—that both care nothing for responsibility, and desire only pleasure and fun. The lower elementals care nothing for immortality. They do not know it, do not appreciate it. All they want is sensation, fun, sport. The better class here spoken of are elementals which are more advanced. These may and do have human shapes, though no physical bodies. They desire immortality, and gladly pay any price for it. They long to become human; and, because it is only through the human they can gain their immortality, nature drives them to consort with a human. They are driven by instinct; it is not a matter of knowing. But immortality is not gained at once by mere consortion with a human. If the partition between the physical human and elemental worlds were removed, the higher orders would keep away and lower elemental races would pour into this world. There would be a degeneration of the human race. It would be thrown back for ages in evolution. In fact, were such a condition to come about, the great Intelligences would be required by the laws to destroy a large part of the human world. The reasons for the degeneration would be manifold. Some humans would be able to gratify their sexual tastes without seeming responsibility. Others would gratify their lust for power by the use of elementals in magic. The balance between compensation and work of all kinds, including artistic and scientific, would be destroyed far beyond anything now imagined. Then karmic adjustments would necessitate a wiping out of the race.

Before the partition between the elemental and the human will be removed the human, man and woman, must be in right condition and must realize the sanctity of responsibility and excel in self-respect, self-denial and self-restraint. If the human has the qualities, physical and mental, and the right attitude of responsibility for union with elementals the partition will be removed. Intercourse would then not only be possible; it might be proper.

By right physical conditions is meant that the human would have a sound body, that he would have proper alimentation, be able to digest and assimilate his food without fermentation and putrefaction, have a right balance between the white and red corpuscles of his blood in the circulation, a full and even respiration, and be abstemious and clean sexually. The mental condition has to be one where he desires to be responsible and is conscious of his duty to progress himself and aid others in advancement. These two are the right conditions. Then a better class of elementals would seek the recognition of man and desire intercourse, and then, too, the human elemental of the human would have been physically reinvigorated, and through the human elemental the physical body would produce the kind of cell which makes the union with an elemental possible.

With both the right physical and mental state in a human and the right disposition in an elemental meeting in union, the partition will be removed and the third factor will be present at the union. The masculine or feminine force furnished by the human and converging in the opposite force working through the elemental is fused in the human germ cell by the third factor, who “seals” the conception. The issue would be an entity human in form, physical in body, and with or without a mind. This product might have two characteristics, the solidity of the human being and also the elemental powers, especially those of the particular element of its parent.

The parent elemental would by contact with the mind of its human associate have impressed upon it something of the mental light, similarly as the personality in a human body is impressed and affected by the light of its mind; but it would not be immortal, that is, it would not have an immortal mind. What it would get by the constant association with a human and the use of the physical cells received from and appropriated by it through the human elemental of the human would be a personality. It would develop in itself a model of a personality and then a personality. A personality would mean that, although it is without mind and not immortal at death, there would at that time pass over a germ which would have the power to be developed into a new personality. Having a personality, the elemental could in its daily life not be distinguished from an ordinary human. For all that can be sensed even of the human is its personality. Moreover all personalities in given surroundings act largely according to forms; further, there is a peculiar reflection of mind by which the absence of an individual mind is disguised.

A pattern is set in the astral light for each of the various regions of the earth, by which patterns humans act. Under these slowly changing models humans form their habits, their customs, rites, sports, amusements, style, and wear their clothes. All these matters vary for different parts of the earth, some of them small, some large. The humans, because of their minds, do not rigidly follow the patterns. An elemental having recently acquired a personality as stated, responds readily to the demands of the patterns. So the elemental falls at once into line with the rest of the inhabitants and acts even more naturally and gracefully than they. An elemental which has but recently acquired a human form and has come from the invisible element full fledged into the human world cannot be noticed as different from humans, except that it appears fresher, newer, more graceful. It speaks and acts intelligently—and yet it has no mind. It has no individual mind. Its apparent reasoning and intelligent actions are caused by the impressions received from its human partner, and further from the collective mental powers of its human associates in the community. They reflect on its nervous mechanism, and it responds. The elemental can act as hostess, housekeeper, business man, farmer quite as well as the average. In business matters it will even be shrewder, because it has the instinct of nature behind it, and is cognizant of the intention of others. If the elemental acquires a personality it can, therefore, not be distinguished from ordinary humans, even though it lacks the individual mind.

In fact, the average humans today live an elemental life, only they are not as natural as an elemental. They seek amusement and sensation. They get it from business, politics and social intercourse. Theirs is a life of the senses, almost wholly. Their elemental nature predominates. When the mind works, it has to slave to supply satisfaction for the elemental nature. Intellectual operations are turned toward sensuous gratifications.

When the elemental dies it has a personality, and after death a personality germ remains. From that is built a new personality. Of course, no memory is carried over, because the personality has no memory which spans death.

The personality could and so would be used by a mind to connect with during the earth life of the mind. In this way, life after life, by association with a mind, the elemental would awaken within itself that which would be lighted up and become mind itself, and then it would have an immortal mind.

The evolution of the past by which lower elemental entities, not animals, have been added to physical humanity, and have become thus privileged to be the astral and physical bodies of a mind, has proceeded in part along lines here indicated. Animals do not come into the human kingdom in this way. The human elemental is an elemental which has in the past come to be the associate of a mind in one of several ways. What has been here mentioned is one of the ways.

The children which spring from the union of humans and elementals are to be distinguished as those into whom an individual mind incarnates, and those who are without an individual mind.

The children who have no mind are merely the product of the union and of a third factor, which is a personality germ. They have a personality, but no mind incarnate. The personality germ bonded and sealed the union of the parents under the sanction of a mind. Such children would, through their association in childhood with humans and later in adult life by marriage, come into touch with enough mentality of their human companions to act as these do. Yet they have no individual mind, hence no initiative; though they are good expressions of the settled views and conventional, orthodox methods of their communities. Such are the beings who are mere personalities, not reached into by an individuated mind.

There is another class of such offspring without mind; they are extraordinary. Having a sound body and a pure psychic organization, they are used by Intelligences to carry out the plans which men by thoughts and actions have made necessary as their collective karma. The beings in this class act on earth as the upper elementals act in the unmanifested side of the earth sphere (see la Vorto, Vol. 21, pp. 77, 78, 79). Some such may have appeared in history, to bring about and to introduce a new order of things. They may be leaders in battle, heroes, conquerors, never great thinkers. They are used as instruments to change the destiny of nations. Yet all this is done without their own individual knowledge and insight, for they have no mind. They do as they are impelled, and they are impelled by the governing Intelligences. Their reward is the impact from these Intelligences which direct them, and so they will the sooner be fitted to be lighted up by individual minds in the course of evolution, and later become full citizens of the mental world.

The children who are the offspring of elementals and humans may, however, be of another kind, those in whom minds incarnate. Such have great advantages over the ordinary human. They come from a better and stronger human parent and from the freshness and strength of the elemental parent, which is uncontaminated. Many of the imperfections, diseases, vices, which ordinary man inherits at birth, are not present in the body of a child born from such parents. Such offspring would have certain elemental powers, fore-vision, accurate psychic sensitiveness to impressions. But beyond all that, he would have a mind which had selected this bodily instrument, a powerful mind, able to grasp, discern, imagine, create. He might be a statesman, a warrior, a thinker, or an obscure, humble person, according to the work he has in view. His physical origin might be among the lowly or the mighty. He would map out his work no matter in which social layer born.

These are some facts about the children of humans and elementals around which myths and legends float.

Daŭrigota.