THE MIRACLE OF BIRTH

A Clairvoyant Study of Prenatal Life

First Published 1929 TO MY GODCHILD HEATHER AND HER PARENTS WITHOUT WHOM THIS BOOK COULD NOT HAVE BEEN WRITTEN "Uplift the women of your race till all are seen as queens, and to such queens let every man be as a king, that each may honour each, seeing the other's royalty. Let every home, however small, become a court, every son a knight, every child a page. Let all treat all with chivalry, honouring in each their royal parentage, their kingly birth; for there is royal blood in every man; all are the children of the King." "The Brotherhood of Angels and of Men."
Contents

Part 1 Chapter 1 Chapter 2 Part 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9

Introduction by C.V.Pink Author's Preface

Man A Theory concerning the Creative Function <<<<<The Building of the Bodies>>>>> The Mental Body at the Fourth Month The Emotional Body at the Fourth Month The Work of the Nature-Spirits observed The Etheric and Dense Bodies at the Fifth Month The Sixth Month The Eight Month Our Lady

Chapter 10 The Eight Month [continued] Chapter 11 The Hour before Birth

INTRODUCTION

At the time when the crying need for the reduction of maternal and infant mortality is at last receiving some attention the publication of this book is most opportune. Socrates taught that "the beginning is the most important part of any work, especially in dealing with anything young and tender". In our day Sir Frederick Truby King is pointing out that if racial health is to be improved the first eighteen months (nine pre-natal, nine post-natal) are the most important. More and more is it being realised that the foundations of physical, emotional and mental health are laid before birth, and this book throws an interesting light on the laying of these foundations. Studies such as these help towards the better understanding of the miracle of birth and so foster that respect for motherhood which is surely the mark of truly civilised communities. They are particularly stimulating to those of us who are actively engaged in work with mothers and babies. It is to be noted that the book is a record of observations of one case only, and the difficulty of the technique is such that further researches will inevitably show errors in detail. This, however, in no way detracts from the value of the work. When a clairvoyant takes his place beside other scientific investigators, as Mr. Hodson does, it is interesting to remind ourselves that it is not long since clairvoyance was popularly considered to be a black art. It seems probable that advance in the practice of the healing art is now to be made along lines which take into consideration the life rather than the form which it inhabits. If this is so, the clairvoyant is likely to render valuable service in the near future by providing us with knowledge of the intricate workings of Nature, and so enabling us the better to understand and to cooperate with her. I hope that it will not be long before Mr. Hodson publishes the results of further researches. C.V.Pink, London, 1929 AUTHOR'S PREFACE This record of clairvoyant investigations is published in the hope of adding to the general knowledge of the subject of parenthood by a study of it from the theosophic point of view.

One of the many events which are occurring at the present period of transition from the old civilisation to the new is the emergence of a new racial type. According to theosophic teachings it is the men and women of this new type who will form the pioneers and builders of the new civilisation. Theosophy teaches that the process of evolution is a dual one; it consists of an unfolding of life and consciousness on the one hand, and a gradual growth towards a standard of perfection of matter and form on the other. Ideally these two complementary developments should keep pace with one another, so that the unfolding consciousness may find suitable matter for the building of the vehicles into which it will incarnate. If this view be accepted and applied to human life, it will at once be seen to be of the utmost importance that the bodies of the children of the new age should be built of the finest material, and should be conceived, born and nurtured under the most favourable conditions which it is possible to provide. The duty and responsibility of all who undertake the office of parenthood is therefore very heavy. Pure, sensitive, refined and healthy bodies are needed for the advanced egos who are to lead and guide humanity in the building of the new civilisation. Such bodies can only be produced by parents who recognise their responsibility to the race. The parents of the children of the new age must be inspired by the highest spiritual ideals, and must recognise that man's power to create is a divine attribute. The attempted clairvoyant study of the formation and development of the mental, emotional and physical bodies of man during the intra-uterine period concerning the results of which this book is written shows the immense importance of the mental and spiritual outlook of the parents. Marriage and parenthood are indeed sacramental in their nature; motherhood is sacred and should be revered. Children should spring from unions inspired by the deepest and most unselfish love and the highest possible spiritual ideals, for thus, and thus alone, may the promise of a nobler humanity in the immediate future be fulfilled and the children of the new race be born.
PART ONE

CHAPTER 1 MAN

In order that the theosophic conception of the purpose and the processes of incarnation may be clearly understood, it is necessary to make a brief survey of the teachings of the Ancient Wisdom on this subject. We live in an age in which it has been the custom in the West to regard man as the body. The soul is probably thought of as resembling a captive balloon which floats somewhere in the invisible above the head of the body. The general conception of those who think of the soul at all is that man is a body and has a soul. Theosophy reverses that statement, and says that man is a soul and has a body. As St. Paul expressed it: "If there is a natural body, there is also a spiritual body." The theosophical definition of man is "man is that being, in whatsoever part of the universe he finds himself, in whom highest spirit and lowest matter are united by intellect". The Ancient Wisdom of which modern Theosophy is the representative teaches that the true self of man lies deeply hidden behind veil after veil of matter of varying degrees of density. The process of being born is extremely complex, for in addition to his physical body man is incarnated in other vehicles. The one through which his emotions are expressed may be called his emotional body, and the one through which his thoughts are expressed may be called his mental body. He himself, the real ego, dwells in a still higher and more subtle region in a vehicle which is called the causal body. The true soul of man therefore resides in the super-mental worlds, and at that level the divine attributes of Will, Wisdom, and Intelligence manifest in him far more freely than is possible in these lower worlds, where the density of matter hides them from our view. The purpose of the evolution of man as also of the universe is that these three attributes of the Trinity shall shine forth with ever increasing splendour and power. The method of evolution is that of a successive series of births and deaths in the mental, emotional and physical worlds. [For detailed information on this subject the reader is referred to theosophical literature. ] Man is the Prodigal Son of the parable. Every man goes forth from his spiritual home outwards and downwards into the depth of the material universe, clothing himself in body after body until the densest is reached. "And he would fain have been filled with the husks that the swine did eat." Finally, after many hundreds of such incarnations, he begins to learn the lesson of the unreality and impermanence of all physical pleasures. A yearning for a more permanent and lasting joy and peace is born within him. Then it is that he says: "I will arise and go to my Father, and will say unto him, Father, I have sinned against heaven and in thy sight: I am no

more worthy to be called thy son." He learns that "paradise" can only be "regained" when he has freed himself from the shackles of desire with which he has chained himself to earth. One by one he must strike them from his limbs; he must master every weakness of the flesh, conquer and purify every desire, control and perfect every thought. The light of the true man, the immortal ego, then begins to shine through the vehicles. Some of the power, peace and bliss which are characteristic of his true home in the higher worlds begins to be realised and experienced in the lower. He begins in fact to tread the "pathway of return" which shall lead him to complete emancipation from every earthly sorrow, from every physical limitation, into eternal happiness and peace. Finally he shall be welcomed at his journey's end, his task completed and every human lesson learnt. He shall stand by the side of his Father "perfect as his Father in heaven is perfect." No need hath such to live as ye name life; That which began in him when he began Is finished : he hath wrought the purpose through Of what did make him Man. Never shall yearnings torture him, nor sins Stain him, nor ache of earthly joys and woes Invade his safe eternal peace; nor deaths And lives recur. He goes Unto Nirvana. He is one with Life, Yet lives not. He is blest, ceasing to be. OM, MANI PADME, OM! the Dewdrop slips Into the shining sea. From: "Light of Asia", Book the Eighth. CHAPTER 2 A THEORY CONCERNING THE CREATIVE FUNCTION The bi-sexual method of reproduction has proved throughout the ages to be a potent source of suffering to mankind, and the student might almost be forgiven for asking whether the beneficial results which are obtained by its employment are sufficiently valuable to balance the evils to which it gives rise. A deeper study of the subject from the theosophical point of view shows us, however, that it is not the method which causes the many evils associated with the creative function, but rather its misuse, which is the source of so very many human ills.

These evils are so prominent at the present time that it would appear to be of the utmost importance that our attitude towards the whole question of sex should be drastically changed. An endeavour should be made to remove the ugliness, viciousness and impurity which have become associated with the creative function. The power to create is one of the most divine attributes which man possesses. In his exercise of that power, he enacts microcosmically the great macrocosmic drama of creation. The fusion of the male and female organisms is a physical reflection of the union of the first and third aspects of the Logos from which the second proceeds. It is a sacramental enactment of the great drama of the creation of the universe. When it is performed with the motive of pure and mutual love the two halves of God, as represented in man and woman, are united. Ideally, this fusion should occur on all the planes of nature on which man manifests. As the evolution of the individual proceeds, the level of that fusion should be gradually raised higher and higher. In the savage it is largely physical and emotional. In the civilised man the mental world is included, and a measure of mental union is attained. The developed man, who has begun to reach intuitional consciousness, should aim at, and attain, a fusion on the spiritual plane as well as on all the levels below. When the ideal union is achieved, the two sets of human principles become mutually attuned, vibrate synchronously, and are blended into one. When organs of opposite polarity are united a descent of power occurs. The measure and quality of that power depends upon the level of consciousness at which unity has been achieved. In man the descent of power produces an expansion of consciousness which may be realised in the same measure as that in which the union has been spiritual rather than physical in its nature and motive. In order that the greatest possible advantage may be taken of this fact, the consciousness must be directed away from the physical plane towards the spiritual. The highest level of power will then be released, the greatest possible expansion of consciousness will be attained, and the best conditions provided for the building of the bodies for the ego who is coming into incarnation. At the present stage of human knowledge and development it cannot be denied that the bi-sexual method of reproduction is a source of great difficulty to the whole human race. If, however, we accept the idea that mental and spiritual fusion should accompany physical union, we see that it may have been instituted in order to assist humanity to gain expansion of consciousness and a realisation of unity by actual experience of it in the frequently repeated procreative act.

The abuse of sex was almost inevitable, and must have been foreseen. In spite of the widespread misery which such abuse has produced, the method has played a great part in the development of the race, and will no doubt play an even greater part when its higher possibilities have been realised. Clairvoyant research suggests that the principle, by which the perfect synchronisation of an oppositely polarised pair releases energy from higher planes, operates throughout the whole of nature. The life behind the vegetable form, for example, receives a distinct thrill from the planetary life forces which descend into it every time fertilisation occurs. That response quickens its evolution whenever it is experienced. The more highly developed and sensitive of the flowers of the present day are already beginning to respond in increasing measure to the stimulus of that descent of power. In future root-races, as in later rounds,[See "First Principles of Theosophy," by C. Jinarajadasa ] the power of response in the vegetable and other kingdoms of nature, will naturally tend to become greater and more self-conscious. The acceptance of this theory of sex places man in a position of grave responsibility as regards the use and misuse of the creative power. Man alone, in all the kingdoms of nature, is self-conscious and self-directing in the exercise of the reproductive function. The misuse, through ignorance of its underlying spiritual significance, of the great forces involved in the procreative act produces results which are indeed serious both for the individual and for the race. Health, physical, mental and moral, is impaired. Deterioration of spiritual, mental and physical capacity results. The fine edge of all the human faculties is blunted. The keenness, accuracy, penetration and genius which should characterise the mental power of the evolving god which is man, is gradually displaced by mediocrity and mental sloth. The new bodies produced by those who habitually misuse their creative power fail miserably to provide fit temples for the indwelling god who is to be incarnated within them. The psychic atmosphere of the home and of the area in which such practices occur affects not only the growing children, who are extremely sensitive to such invisible influences, but all who come within reach of their unclean emanations. These conditions are increased in intensity by the presence of certain elementals, [Evolving intelligences inhabiting the super-physical worlds, who form part of a fifth the elemental kingdom of nature. See "First Principles of Theosophy" by C. Jinarajadasa. ] who bathe in this atmosphere, which is exceedingly pleasant and stimulating to them. They in their turn increase its range, density, and power to affect the thoughts,

feelings and lives of others. The significance of this fact will be more easily appreciated when we consider in a later chapter the processes by which the subtler vehicles and the physical body of the child are built. Serious as are the effects of misuse of the creative power which result from ignorance, those which result from a continuance of that misuse after knowledge has been acquired are almost infinitely greater. It is, therefore, of the utmost importance to the evolution of the individual, the progress of the race, and to the building of the new civilisation, that the ideal of sexual purity should be accepted and applied by all those who have the interests of the race at heart. Union which is an expression of the purest love may ennoble and exalt the lives and consciousness of those who attain to selfcontrol and the purest expression of their mutual affection. Union which is a mere gratification of animal passion serves but to degrade both body and mind. It sullies the ideal of pure and gracious womanhood, which should reach its highest physical expression in motherhood. Every woman is an expression and a representative of the feminine aspect of the deity. At childbirth the mother enacts her part in the everlasting drama of creation. The child whom she brings forth is her microcosmic universe. Parenthood therefore is indeed a sacrament and not lightly to be profaned. As knowledge grows, as self-control is practised, and as love increases in grandeur, in selflessness and in beauty, that ideal will once more rule the lives of men and women. A fair race will then be born which will far outshine even the immortal beauty of the ancient Greeks. The knowledge and power of the later races will have been added to the beauty of the Grecian, and with it will form the essential Trinity from which alone a perfect humanity and a perfect civilisation may be evolved.
PART TWO

THE BUILDING OF THE BODIES

The information contained in the following chapters has been gained by the employment of clairvoyance [See "Clairvoyance", by C. W. Leadbeater. ] as a means of research. An attempt was made to examine clairvoyantly the various bodies at different stages in the process of incarnation beginning at the fourth month. CHAPTER 3

THE MENTAL BODY AT THE FOURTH MONTH At the fourth month the new mental body was seen to be almost colourless, vague in outline, and roughly ovoid in shape. A certain opalescence which suggested colour was visible on the surface. The interior revealed the existence of very delicate shades of pale yellow, green, rose and blue, with violet round the upper part of the periphery. The shades were so delicate as to be rather suggestions than definite colours fore-shadowing's of the characteristics of the mental body which was being built. The particles of which the whole mental body was composed were in a state of rapid motion, and there was as yet but little appearance of organised force centres [ See "The Chakras", by C. W. Leadbeater, and "The Etheric Double", "The Astral Body" and "The Mental Body", by A. E. Powell. ] at the surface. Within there was a shadowy likeness of a human form in which the centres or embryo chakrams were to be seen. Those in the head were quite well advanced, particularly the "Brahmarandra", into the region of which force appeared to be pouring continually as through a hole in the top of the head. The embryo throat, heart, solar plexus and muladhara centres could also be seen. Only the head centres showed any great activity, and even they did not as yet appear to be performing their definite functions as chakrams. The ego was working hard on its body all the time, pouring down force upon it and charging its atoms with specific vibratory power. In the case of an advanced ego a considerable amount of conscious knowledge is employed in this process. The developed man has a very clear idea of the kind of body he requires and generally shows a strong determination to obtain it. The general appearance of the embryo mental body in the case under investigation was that of an opalescent ovoid bubble with a hole in the top. Down this passage there was a constant interplay of force which looked like a stream of brilliantly coloured particles of light. In the middle of this "bubble" was the shadowy human form, and the descending stream passed into the top of the head. The causal body, the vehicle in which the incarnating consciousness or ego permanently resides, was much larger than the new mental one, which it appeared partly to include within itself, as if the upper half of the mental coincided with the lower half of the causal. The egoic influence was seen to descend into the upper end of the mental body as described above. The whole phenomenon was surrounded by dazzling and blazing light which increased in intensity towards the centre of the causal body. The

down-poured force kept the atoms of the mental body in constant motion, and as it struck the matter of which the mental body was composed, it formed a vortex into and through which the rest of this matter was continually being drawn. This movement, however, did not affect the general shape, which remained ovoid, as previously described. Although the human form was visible within the ovoid it must not be thought of as hollow, but rather as a solid though translucent mass of rapidly moving matter. Every atom of the body passed through the vortex and the down-flowing stream which produced it, was magnetised by it, glowed more brightly, and then gradually became less brilliant as it flowed away into the other portions of the mental body. The colours in the down-poured stream seemed to vary, and this suggested that the ego was consciously building in definite faculties and was magnetising his mental body with specific vibrations. There was a continuous interaction between the growing mental body of the child and that of the mother. The connection between them had the effect of giving stability and cohesiveness to the new body, while the brilliance and freshness of the aura of the child imparted an added brightness to that of the mother. It was interesting to compare the relative fixity and rigidity of the older mental body with the supremely elastic and fluidic condition of the new one. Outside the area of this activity certain angels [See my books "The Kingdom of Faerie", "The Brotherhood of Angels and of Men", "The Angelic Hosts." ] were to be seen. One angel worked at the mental level and appeared to be in charge of the building of the three bodies, and another, of a somewhat subordinate character, worked at the emotional level. The mental deva appeared to be exerting a protective influence, allowing only certain rates of vibration to reach the new mental body from the external world. He seemed to possess a complete knowledge of those influences which are the result of earlier incarnations which were modifying the growth and formation of the new mental, emotional and physical bodies. Some of the past personalities of the incarnating ego were visible in the aura of the angel. One appeared to have been that of a man of the Elizabethan period, and it would seem that the new life was to be a continuation of the work and development of that incarnation. Grouped around this image of a previous physical body in the angel's aura were numbers of other forms of men and women of the same period, who apparently represented those with whom karmic ties had been formed. Some of them smiled, some frowned, and some were indifferent. Their attitudes and expressions probably showed the karmic relationships between them and the ego whose descent into incarnation was being

studied. At the level of the causal body there was another great angel assisting in the incarnation, to whom the whole of the past lives and of the karma of the ego was known. He handed down to his brother at the lower mental level the particular section of karma which was to be worked out in the coming life. Under such auspices and guardianship the mental incarnation proceeded. The subordinate devas rather resembled the fire-tender of some huge camp fire which they continually fed with fresh material. This new matter joined in the circulation of the mental body previously described, and, eventually passing through the vortex, became specialised by the ego. At this early stage in the process of incarnation the ego did not appear to have entered completely into the mental body, although he was already very actively employed in its construction. The shadowy form within it was to some extent, however, an expression of and a vehicle for his consciousness, and he was gradually beginning to use it as such. CHAPTER 4 THE EMOTIONAL BODY AT THE FOURTH MONTH The work of the angel in charge at the emotional level consisted largely in obtaining the best possible vehicle under the karmic and environmental circumstances. A knowledge of the karmic situation, so far as it affected the emotional body, was handed down to him [I use the masculine for convenience only; angels are a-sexual]by the angels at the mental levels. A certain latitude was allowed, however, and the angel took advantage of every favourable pre-natal circumstance and of every beneficial influence surrounding the incarnations to modify the effect of past lives and to improve the emotional body. This angel did not appear to do any actual building himself. That, as we shall see later, was the work of the lesser nature-spirits. The angel brooded over the growing astral body with a decidedly maternal attitude, and sheltered it as far as possible from all adverse influences. He allowed his own magnetism to play freely upon the growing form, and shared with it as far as possible his own vivid life forces. Sometimes, for example, he enfolded the little astral body within himself, closing his aura about it and bending down his head as if to hold it for a time completely enveloped on every side. This angel approached his work in a scientific attitude of mind, and, although he found great joy in it and felt tenderness towards the child, his mental attitude was that of one deliberately applying certain forces in order

to produce a clearly defined result. When the environment provided definite spiritual energy, as, for example, during attendance by the mother at a church service or other spiritual meeting, he absorbed as much of that energy as possible. He then held the growing astral body within himself in the manner described above, so that the energy played upon and into it, magnetising it and modifying any adverse karmic tendencies. A condition of more facile response to the higher, and of less, therefore, to the lower vibrations was thereby produced. In one case which was examined both parents had practised a regular system of daily meditation for many years. This was found to be of immeasurable value, and the angel took the fullest possible advantage of it. In the thickly populated parts of great cities the work of the angel largely consists in protecting the embryo and its astral body from adverse influences. In places where the psychic atmosphere is very deleterious the angel may call one or more of his brethren to assist him in this work. He is able to produce an indirect effect upon the etheric and dense physical bodies. Therefore he would be capable of minimising the results of an accident to the mother or of adverse environment at that level within the limits of the karma of the ego. In the case of a shock to the mother, for example, he would be able partly to insulate the embryo from the mother by the process of enfoldment previously described, thus minimising the effect of a too close interaction. The main factor in all the angel's work, however, is the play and beat of his own vivid life force upon and through the vehicles with which he is concerned. The astral body of a child appears to be included within that of the mother, and in the case from which these descriptions are taken, at the fifth month occupied a position corresponding to the space between the upper third of the thigh and the lower margin of the ribs. It appeared to lie obliquely, the axis being tilted across the body of the mother at an angle of about 45 degrees to the horizontal. The upper pole was on the left side. In appearance it was like a small ovoid about 12 inches in length, almost entirely white in colour, and glowing with a certain radiance. Within it was to be seen a vague and miniature human form which at this stage was only partially defined. The stream of egoic life could be seen entering the astral body at the top and passing down into the centre of the head. It had not as yet descended below a point corresponding to the middle of the head, where it enlarged

into a sphere. From this descended a tiny process resembling a rootlet, which by the fifth month had reached as far as the throat, where, in its turn, it appeared to open out, not into a sphere but into branches, of which three could be discerned. This process with its branches was golden and glowing, and, as it extended further into the body, a network was formed which gradually spread and became more closely enmeshed as the building of the body proceeded. The central astral form was in spatial relationship with the dense physical and etheric bodies which it interpenetrated and surrounded. The astral and etheric permanent atoms were at this period within the first enlargement of the descending egoic life stream mentioned above, namely, in the centre of the head, at a point which was also the centre of the physical head of the embryo. The mother's aura did not appear to interpenetrate that of the child very freely. Although there was a certain intermingling, the emotional body of the mother flowed around the outside of the child's, and was definitely increased in size by the presence of the growing form within it. CHAPTER 5 THE WORK OF THE NATURE-SPIRITS OBSERVED AT THE FOURTH MONTH The embryo was sharing in the mother's physical prana, which at this stage flowed generally through it without any clearly defined channels. The major portion was drawn from the mother's solar plexus to a corresponding point in the embryo, whence it passed freely over the whole form. There was, however, a slight concentration of prana in the head of the embryo, but the spleen centre was not active at this time. The presence of the embryo within the mother certainly made a demand upon her vitality. She was enabled, however, to absorb and assimilate a proportionately greater quantity. The etheric nature-spirits also provided a certain amount of vitality, which the embryo received each time they deposited the etheric matter in the growing form.[For a detailed description of this process as it occurs in the vegetable kingdom, see my book, "The Kingdom of Faerie" ] This they absorbed during the period in which they were gathering material. The process caused their tiny bodies to glow and expand, and the etheric double of the embryo also glowed in the region into which they discharged the particles and the vitality.

These building nature-spirits were visible within the womb at the astral level, from which they appeared to work. Sometimes they looked like flashes of opalescent light and sometimes glowing points of colour moving rapidly about and giving an impression of great activity. The flashes each had a brighter centre of perhaps one-sixteenth of an inch in diameter, surrounded by a tiny aura of brilliant colour about three times the diameter of the glowing centre. The building nature-spirits also absorbed matter from outside, assimilated it, and discharged it into the foetus. This absorption occurred in the free space in and around the womb. They "caught" and absorbed the incoming matter which was drawn towards the foetus by and with the currents of force. It then passed through a process of assimilation analogous to that of digestion. When this process was complete the naturespirits returned to the foetus, sank into it, and so deposited the new material. There were hundreds of these tiny creatures at work, all of the same appearance and all using the same method. All the incoming matter did not, however, pass through them; some went directly into position as previously described, while other matter entered the area of the womb and remained there in suspension until such time as the nature-spirits assimilated it and built it into the foetus. There was a distinct musical note discernible in the vicinity of the womb at the etheric and astral levels. It resembled a gentle hum, not unlike that heard near a hive of bees, and was emitted primarily from the permanent atom; but, as the entire etheric double of the embryo and the nature-spirits working upon it also vibrated at the same rate, the womb was filled with this etheric sound. This vibration exerted both a formative and a protective influence. It was continually influencing the shape of the growing body and, at the same time, maintaining within its sphere of influence a condition into which only harmonious vibrations and "tuned" material could penetrate. CHAPTER 6 THE ETHERIC AND DENSE BODIES AT THE FIFTH MONTH By the time the fifth month had been reached definite progress was noticeable in all the processes described in the foregoing chapters. The consciousness of the ego was beginning to touch the emotional level and to influence directly the building of the emotional body. The construction and growth of the mental vehicle was sufficiently advanced to permit the ego to withdraw his attention from it.

The line of communication between the ego and the foetus had gradually become broader. At the fourth month this connection, which showed as a silvery-blue shaft of light, was approximately 1.5 inches in diameter, while at the fifth it had increased to 2.5 inches. On its descent from the higher worlds it entered the mother's body at the left side and slightly behind, at the point of the change from the thoracic to the lumbar vertebrae. It touched the upper and outer edge of the spleen chakram, and passed into the head of the foetus. The shape of the physical body is decided by that of the etheric mould into which it is built by the nature-spirits. This mould is produced partly by the formative power of the "sound" vibration emitted by the zygote and permanent atom,[See Chapter V ] and partly by the Lords of Karma, who model it according to the karma of the individual. It is endowed with a certain elemental life of its own, and is a precipitation in human form of the physical karma of the individual. It is passive in the sense that it is not able to initiate any action, but exerts a positive influence on the growth of the foetus. One possible function of the etheric mould is to ensure a safe passage by the foetus through the repetitive evolutionary stages of the past to the human form of today. The mould itself does not appear to go through those stages, although it assumes only gradually the fully developed childappearance. It also performs an inhibitory function which enables it to prevent certain influences and conditions in the mother from affecting the foetus. In cases of shock to the mother, for example, it would act as a cushion or buffer. Such influences as are within the karma of the ego do pass through it, however, and it is modified by their passage, as is also the growth of the foetus. The mould in the case examined was situated within the womb and looked like the outline of a baby picked out in white light. It was built of etheric matter which, at the outer surface, was compressed into a covering or "skin." The general effect was that of a shimmering white baby bathed in moonlight with a slightly uneven degree of luminosity. The features were faintly to be seen, but were not yet clearly defined. The building of the physical body was seen proceeding within the womb. Many streams of force converged upon it, and there was an intense activity of the building nature-spirits at the physical, etheric and astral levels. The foetus appeared to act as a magnet, towards which the particles of matter were seen to be continually attracted. These particles could be followed clairvoyantly in their passage to the point where they aggregated and "settled" themselves into position in the body. Currents of force set up by the primary emission of the "sound" vibrations referred to later appeared to

have an attractive influence upon this matter, and drew it into different parts of the body according to its type and vibratory rate. The ego was also affecting this matter through the shaft of light previously described. Egoic force was seen to be playing continually down the shaft, implanting its own specific vibration upon the incoming particles. This matter, drawn from all sides, rushed towards the mother's body, was caught in the currents of force immediately surrounding the foetus, and was drawn by them into position in the growing body. One such current attached itself to the etheric double of the observer, with the result that such etheric matter in his body as corresponded to the rate of vibration of that particular current was drawn into the body of the embryo. The end of the shaft from the ego to the mother formed an astro-etheric "heart" within the foetus at a point roughly corresponding to the solar plexus. Much of the vital energy of the body was also concentrated in this centre, from which it was distributed to serve as a stimulus to physical cell growth, to vitalise the body and to increase the original attractive force which was drawing etheric matter into the womb. At the moment of fertilisation a flash of light descends from the highest spiritual level of the ego into the spermatozoon, gives it its creative impulse and energy, and provides the power for the processes described above. The attractive force is released and begins to operate from the moment that an entity is formed by the combination of the positive and negative forces of the spermatozoon and ovum. The combination of these two forces under special conditions, e.g., with biological energy or impetus behind them, induces a flow of force from the astral plane. Immediately this condition arises, in cases in which an ego is to incarnate, the physical permanent atom, a storehouse of physical experiences from past lives, is attached to the zygote. From that moment the attractive force comes into operation. It belongs to the vibratory order of sound, and "calls" the nature-spirits of different degrees, as different types of vibration are emitted. It also provides an etheric insulation within which the building operations can take place, as previously described. When it impinges upon the surrounding matter it impresses its own rate of vibration upon it, and so prepares it for assimilation by the nature-spirits. The flow of force from the astral to the etheric increases with the growth of the foetus, so that the sphere of influence of the attractive force gradually extends to the full size of the womb.

As the growth continues, and specialised organs are about to be built, new series of vibrations are added to the existing ones, and a new type of nature-spirit and of matter is attracted. CHAPTER 7 THE SIXTH MONTH As the seventh month was approached considerable increase of activity at all levels was noticed. All the processes previously observed were being speeded up, and the ego was putting down more of his own vital energy into his bodies. The focus of the egoic consciousness had moved down through the mental body into the astral, which it shortly left to become established in the etheric. By this time the astral body was capable of serving the ego in a considerable measure as a vehicle for the receipt of impacts from the astral plane. The play of vibration and consciousness through it was producing clearly defined organic function, and the chakrams were beginning to be visible. The ego himself became more alive and responsive to external impacts on his own plane. It became much more easy to contact him and to obtain a measure of response. The favourable progress of the building and growth of the new vehicles appeared to leave the ego freer to contact life on the causal plane. The particular ego whose incarnation was being watched was one of some distinction, beauty of character, and strength of will. The human form, idealised to the highest degree, was discernible at the causal level. The face and the eyes were radiant and glorious in their expression, luminous with love and gentleness, yet glowing with power. The causal form as recorded in my physical brain was not so much that of a full human form as of a beautiful face and eyes the countenance, as it were, of "the God within." The closer contact which I was able to obtain with the ego at this stage made it possible for me to share in some degree in the conditions which accompanied the new incarnation. The main impression was similar to that of one who awakens from a long and marvellously refreshing sleep, and feels completely restored and full of the most radiant freshness, vitality and power. The ego who had thus awakened seemed to have stretched himself to his full stature as he stood eagerly on the threshold of his new cycle of incarnation; his whole atmosphere was that of morning, of some marvellous sunrise in spring. Great hopes were entertained of this birth. Plans had

been matured in the long silence of the heavenly rest. The consciousness was aglow with great schemes of work and wonderful means of selfexpression, like that of an artist when he first begins a new picture which shall express to the full the whole of his artistic aspirations. The phenomenon of the multiplicity of the powers of consciousness at the causal level was frequently made apparent during the investigations. The fact of my own contact with it in no way affected the concentration of force which was being directed towards the building of the new bodies. The shaft of light previously referred to as connecting the ego with the embryo was seen to arise at a point within the causal body corresponding to the solar plexus of the human form. Then it passed like a funnel-shaped shaft of light into the mental body, which it entered at the top, and having passed right through entered in a similar manner the astral body and, finally, the physical embryo. At six and a half months the width of this shaft was about 6 inches on the mental and astral levels and 4 inches at the etheric and dense physical. The egoic life and power flashed up and down this shaft, which, in addition to forming a line of communication between the ego and the physical body, also served to keep the four personal vehicles in perfect alignment with each other. The limitations of the brain consciousness prevented me from translating the exact relationship of the four bodies to each other and the course taken by the shaft. The vehicles might be represented in diagram as threaded on the shaft of light, which could be thought of as passing in turn through the top and out of the bottom of each vehicle, and into the one below, until the physical was reached. This may be diagrammatically true, but is not actually so, for, although the bodies did appear to occupy positions one above the other, there was also a certain superimposition of the higher on the lower, as if the upper half of the one occupied the lower half of the one next above. Perhaps this is not an exactly true three-dimensional statement of the facts. It is the nearest to which I can attain in the brain consciousness. When observing this phenomenon with the sight and consciousness of the higher planes, however, my comprehension of it appeared to be quite complete. The passage of this shaft of light through the mental body, now almost fullgrown, maintained the process of magnetisation within it. The whole mental vehicle was much larger and more brilliantly luminous than was the case a month before. It was by this time about 4 feet high. Innumerable highly coloured minute particles in continuous and active motion both within and at the surface produced a shimmering opalescence. The appearance of the

surface of the mental body was not unlike that of snow seen under the rays of strong sunlight when the crystals are producing prismatic effects. It was definitely denser in construction than it was a month before. The coloured particles were more evenly distributed, and the body was more homogeneous. The human form within was well defined, and the mental man was beginning to show a distinct measure of self-consciousness. The same wonderful atmosphere of freshness and pristine purity observed at the causal level was also a marked characteristic at the mental. As the seventh month was approached the greatest part of the activity of the ego was concentrated upon the astral body. The method employed was similar to that described in connection with the mental, though here the matter was far less responsive. There was the appearance of a circular opening at the top of the astral body, the edge of which was clearly formed like the central corolla of a flower, and a suggestion of petals lying flat around it on the periphery of the astral body and following its ovoid shape was clearly to be seen. The shaft of light entered through this circular opening which would appear to be an embryo Brahmadanda chakram. Looking down on this from above, the appearance of a large marigold was seen. The core of the shaft passed through the central heart of the "flower," which was approximately 2 inches in diameter, while that of the complete flower was at least 6 inches. The petals curved downwards and inwards towards the centre, and passed in the shape of an elongated stem through the top of the head of the astral double into its centre, where there was a point of great luminosity which glowed with a golden yellow light. From this point the descending force gave off four cruciform rays which followed the lines of the sutures of the physical skull. The main stream of egoic force passed still further down through the throat chakram, where there was a concentration of force, into the heart and solar plexus. These three force centres were visible in embryo. At this stage the ego was still playing upon the astral body from above rather than from within it. There was as yet little or no self-consciousness in it, as there was beginning to be at the mental level. The astral body by this time occupied a space from the shoulder to the knee of the mother, and was almost upright, with a slight inclination from the left shoulder to the right knee. The mother's aura was still proportionately extended to include this. The distinction and separation between the two auras were still noticeable.

The astral "child" was in a state of dreamy sleepiness, the various changes of consciousness appearing in the astral body as faint changes of colour which passed over and through it. The "child" was occasionally aroused from this state of consciousness by the impulses from the ego and stirred slightly like a sleeper who is being partially awakened. The general effect upon the astral body of these dreamy activities of the budding astral consciousness resembled that of the slowly changing colours of the sky during a sunset. This was heightened by the appearance of the astral double itself, which shone with that swimming luminosity which the sun presents when low down on the horizon. The physical embryo seemed to serve as a fulcrum or anchor for the ego. The direct contact between the two had a stabilising effect upon the subtler bodies, keeping them "in line" and under the control of the ego. The physical embryo felt the action of the force from the higher planes as a continuous impulse towards movement. The physical, etheric and astral consciousnesses were a unit at this stage of development, such external and internal awareness as that unit possessed being largely at the astral level. At the physical level the stream of force which represented the consciousness of the ego was concentrated upon and in the head of the foetus, whence it passed down the spine, showing itself as a pale yellow or almost white light. It was interesting to observe the difference between this and the connecting shaft of egoic power or life-force which passed from the astral body into the head, descended through the throat and heart, and finally terminated at the solar plexus. This latter stream, which was clearly visible in the foetus, flowed with the cerebro-spinal currents as far as the embryo atlas vertebrae, through which they both descended. Below this level, however, the two streams followed different directions. The blood could be seen pulsing with the heart-beats of the physical embryo, which also appeared to possess a dim feeling of warmth and drowsy comfort. Quickening occurs when the conscious egoic impulse, having passed through the mental and astral bodies, first touches the physical embryo. The physical incarnation may be said to begin at that moment, for it is then that the ego has his first conscious contact with his new physical body. CHAPTER 8 THE EIGHTH MONTH

The next observation was made at the eighth month, when a greatly increased activity and a fuller expression of the egoic life force on all three planes was noticed. The ego himself was directing a much greater measure of his consciousness towards the physical plane. By this time he had established a focus or centre of his consciousness within the new personality, so that he himself was far less "extra" to it than he had been during the preceding eight months. This seemed to have a more limiting effect upon him than is found to be the case even after the personality has reached adult life. In other words, the ego appeared to put more of himself into his personality at this period of one month before birth than at any other time during the incarnation. In spite of this fact, however, great freedom of egoic consciousness and of action remained at the causal level. The shaft of light was by this time about 1 foot in width as it left the causal body, and the glorified human form of the God within could be seen gazing down it with great intensity towards the physical body of the child. The egoic consciousness was firmly established in both the mental and astral bodies, and had penetrated through the lowest astral levels into the etheric body, upon which its powers were by this time freely playing. The mental and astral bodies appeared to be completed, and seemed to resemble each other closely. Both presented the appearance of iridescent pearly whiteness at the surface and were surrounded by emanations and radiations of the same colour. The atoms of which they were composed were in still more rapid vibration, and a continuous internal motion was observed within them both. The shaft of light from the ego was seen to pass into the large funnelshaped depression at the top of the mental body, to enter the head of the mental double at the position of the anterior fontanelle, and then to become enlarged to enclose and include the whole head. The mental body itself had become more elongated in shape and was about 5 feet high, the central human form having "grown" to about 3 feet. Although this body appeared to be completely built, it did not possess external knowledge of its environment, nor was it capable of being used as a separate vehicle. As previously stated, the focus of consciousness was at this time at the astro-etheric level, merely passing through and vivifying the mental body.

Proportionate progress had been made at the astral level where the body had grown until it reached from the mother's shoulder to a point half-way between her knee and her ankle. The astral angel was associating himself very closely with the body. At the particular time when the observation was being made, he appeared behind the mother with half of the new astral body enclosed within his aura, from which it protruded like a large many-coloured egg. His consciousness was in a state of fixed concentration upon his charge. He was taking the greatest possible care of it, breeding over it and protecting it from external influences. His whole attitude was that of one who was producing a most delicate work of art; something so rare, so precious and so wonderful that the greatest effort, the utmost care and even reverence, must be used in bringing it to perfection. He was assisting the mother in a somewhat similar way. His beautiful aura covered her as with a cloak or mantle thrown over her from behind. This was of a lovely blue, and covered both angel and mother with a cape-like auric garment, the hood of which passed over the deva and produced in him a remarkable resemblance to Our Lady. A luminous blue sheen beautified the upper portion of his aura, as if he wore a blue cloak of living light. CHAPTER 9 OUR LADY The change in the angel's appearance observed at the eighth month was found to be produced by a descent of power from the higher worlds, which passed through the angel into the mother and child. An endeavour to discover its source took me into a level of consciousness usually somewhat beyond my reach, and in those spiritual realms in which I was awakened by its influence the presence of that personification of the feminine principle in divinity, which was recognised among earlier peoples as Isis, Venus and Ishtar, and in more modern times as the Virgin Mary, was revealed. Even to my inexperienced and imperfect vision a measure of Her glorious beauty and perfection was apparent. She is radiant and beautiful beyond description, and shone forth as the incarnation of perfect womanhood, the apotheosis of beauty, love, tenderness. The glory of divinity is all about her. A glowing happiness, an ecstasy of spiritual joy, shines through Her wondrous eyes.

In spite of the intensity of Her exaltation Her gaze is soft and tender, and in some way full of the happy laughter of children and the deep and calm contentment of maturity. Her splendid aura of soft yet brilliant hues forms a shining halo of glory all about Her, veiling and yet revealing Her immortal loveliness. Deep blue, silvery white, rose, golden yellow, and the soft green of young leaves in spring flow continually throughout Her lovely auric robes in wave on wave of colour and of living light. And ever and anon Her rich deep blue pervades the whole, lit up by stars and bright gleams of silvery hue. The guardian angels are Her servants and Her messengers. Through them She had been present from the very first, guarding both mother and child. Her peace, Her love and deep compassion enfolded them, drawn forth by the approaching sacrament of motherhood, the mystery of birth. Now that the time of delivery was approaching She came so near that Her angel servants resembled Her as more and more of Her life force and consciousness became manifested in and through them. Day by day She drew nearer, until the presentation took place in Her actual Presence. In addition to the help which Her Presence gives to the egos of both mother and child at all levels, and the harmonising and calming influences which it exhales, She watches closely the mental and emotional changes of the mother, entering with her into all the experiences through which she passes, even sharing her pains. At the same time she helps to increase those expansions of consciousness which come in some degree to every mother during the period of her sacrificial act. These expansions mean growth both to the individual and to the race. Our Lady is looking to the race of the future when marriage and parenthood will be exalted among men, when they will take their due and proper places in the lives of men as spiritual sacraments, by means of which alone a race may be born pure as She is pure, and displaying a measure of Her divine perfection. Then bodies will be produced which shall be fit temples for the evolving God who comes to dwell within them. As I meditated upon, and strove to touch, the fringe of Her mighty consciousness, I realised that She works continually to impress these great ideals upon humanity. She is one with all the women of the human race upon this planet, voluntarily absorbs into Herself their sufferings, shares with them the pangs of travail and of birth, endures the coarseness and brutality of the soul-deadening life of the unfortunates. All these She receives into Herself that She may the more closely share with Her sisters on earth Her own divine compassion, Her strength, Her perfect purity, Her living presence, and bless them with the blessing of the Mother of the world.

I saw also that She shares in all the joys of the first love; that all the happiness of true affection between man and maid finds an echo in Her heart, and that She adds to it from the boundless ocean of Her own perfected love and ardent joy. She seeks to increase, to bless, to enrich and to purify all that wondrous depth of love to which a woman's heart can give birth. All the lusts to which it is too often perverted She knows and seeks to transform, receiving the poison into Her own heart that it may be changed into a potion of true love, and sent forth as a power for the uplifting of the women of the world, the exaltation of human love, and the purification of the sacrament of parenthood. Thus does She fulfil Her great part in the Plan, and take Her place in the Hierarchy of Those Who, having learned to live in the Eternal, yet voluntarily submit to the imprisonment of time. CHAPTER 10 THE EIGHTH MONTH [continued] To continue the account of the investigations of the progress of incarnation at the eighth month. The construction of the super-physical mechanism of consciousness was by this time complete as far as the head of the astral body was concerned, but it could not of course be operative any lower until the dense physical body was sufficiently developed. The central shaft of light passed into the head at the anterior fontanelle, and the remainder of the shaft flowed over and through the rest of the physical body. When the core reached a position corresponding to the pineal gland it enlarged into a bulb which included both the pituitary and pineal glands. The ventricles of the brain were practically collapsed at this stage, and the pituitary and pineal glands were completely formed. Indications of three lines of force were found within the bulb at the end of the descending shaft. Two of these entered the pituitary and pineal glands respectively, while the third flowed in the direction of the atlas vertebrae. The etheric double of the pituitary body was shaped rather like a tulip bud, with the petals curving slightly outwards at the top to form an opening into which the current flowed. The shaft of light glowed rather more intensely within this ending, and the outline of the embryo ajna (brow) chakram was visible within the etheric double and somewhat resembled a hollow cane filled with pith, down which the stream of descending force was unable to pass. The point at which the chakram leaves the pituitary body was closed by the etheric wall or skin of the gland itself.

The pineal gland was in a similar condition, but the luminosity was greater and produced the effect of a pointed tongue of flame in which a little blue was visible. The etheric passage leading from these two centres to the anterior fontanelle was closed by the matter of the etheric double in a manner similar to that observed at the ajna (brow) chakram, though here the particles were in a more active condition, and the pith less dense, as though the egoic life magnetised it and produced a more rapid rate of vibration. The particles within were insulated from the rest of the etheric double by the etheric wall of the passage. The third stream of cerebro-spinal currents was not yet flowing freely down the spine. From the base of the central bulb in the head numbers of tiny rootlets or branches extended downwards into the etheric double of the throat. Force flowed through these and passed down the throat to the position of the heart, where there was another but much smaller bulbshaped enlargement similar to that in the head and occupying a space of approximately one quarter of the cubic content of the heart. The astral chakrams were visible at this stage and were already relatively in juxtaposition with the four physical centres mentioned above, but only the pineal gland and Brahmaranda (crown) chakram seemed to be completely adjusted and connected. There was, however, no organic connection or flow of force at this stage. The etheric centres were within the magnetic field of the astral chakrams, but were not yet functioning as they do after birth. CHAPTER 11 THE HOUR BEFORE BIRTH A final observation of the case from which most of the matter contained in these descriptions was taken was made one and a half hours before birth. By that time the higher and lower mental angels appeared to have withdrawn from their association with the ego and his new bodies; their work had been carried to a conclusion, and their presence was no longer required. The astral angel, too, had departed, but the thought form of Our Lady remained. It was no longer vivified by the consciousness of the astral building angel, but by that of Our Blessed Lady Herself. The Figure was now dissociated from both mother and child and stood on the left side, near the head of the bed, bending over the mother in an attitude of supreme tenderness and protection.

This Presence of the Lady Mary had the effect of preventing the mental and emotional bodies of the mother from vibrating in response to the pain, beyond the rate at which personal consciousness in the physical body could be maintained. The pain could not be reduced beyond a certain point, but its effect upon the subtler bodies was reduced to a minimum. Indeed, by Her Presence the personal consciousness of the mother was maintained in a state of equipoise and calm in spite of the acute physical suffering. Mother and child were embraced in an atmosphere of spiritual power and splendour which shone from Her august Presence; and She held them thus until delivery was complete. On the inner planes the room was pervaded by an atmosphere of holiness and peace. Angel servants of Our Lady were present, and both mother and child were irradiated by Her love and Her blessing. As the moment of birth approached Her form began to glow with increasing brilliance and to increase in size, as more of her consciousness was manifested in it and a greater measure of Her life and light and blessing descended upon the mother and child. __________ When the birth was over She withdrew. The Figure, however, disintegrated slowly, the process lasting perhaps from eight to ten hours. After the angels had withdrawn and the process of birth had begun, egoic contact with the physical body was sensibly diminished, while immediately after birth it had practically disappeared. One assumes, therefore, that the fact of the higher vehicles of the child being enclosed within those of the mother and protected by the angels enabled the ego to obtain a far closer contact with his new physical body than he possesses after it is born. This change was felt quite distinctly by the ego, who experienced a sense of loss, and realised his complete inability to function consciously in, or to affect, his new body. The connection between them was still visible immediately before birth, and the shaft could be traced as it passed through the anterior fontanelle. This shaft now consisted, however, far more of superphysical magnetic and pranic energies than of egoic consciousness, which at this time did not reach below the astral level. The physical and etheric bodies were incapable at this stage of transmitting the force of egoic consciousness. After birth the ego must take up the task of learning gradually to obtain for himself what the presence of the angels and immersion in the aura of the mother had made possible for him during the intra-uterine period.

This last observation concludes my researches into this important subject. I recognise the necessity for much further investigation before the principles which this study suggests can be fully established and understood. The work is therefore limited and incomplete. I offer it in its present state in the hope that other students will take up the work of further research and investigation, and that I may myself again have the privilege of observing further cases at this most important period of life.

LE MIRACLE DE LA NAISSANCE
A Study Clairvoyant de la vie prnatale

Premire publication 1929

 mon filleul HEATHER et ses parents sans qui ce livre n'aurait pas pu tre crit Le soulvement des femmes de votre race jusqu' ce que tous sont considrs comme des reines, et de reines telles que tout homme soit comme un roi, que chacun d'honneur peuvent chacun, voyant les autres redevances. Que chaque maison, mme modeste, devenu un tribunal, chaque fils . chevalier, chaque enfant une page Que tous traiter tous avec la chevalerie, l'honneur dans chaque filiation royale leur, leur royale naissance; car il ya du sang royal dans chaque homme, tous sont les enfants du roi ". "La Fraternit des anges et des hommes."
Contenu

Partie 1 Chapitre 1 Chapitre 2 Partie 2 Chapitre 3 Chapitre 4 Chapitre 5 Chapitre 6 Chapitre 7 Chapitre 8 Chapitre 9

Introduction par CVPink Introduction de l'auteur

Man Une thorie concernant la fonction cratrice <<<< Le corps mental au quatrime mois Le corps motionnel au quatrime mois Le travail de l'Esprits de la Nature observ Le corps thrique et dense la Cinquime mois Le sixime mois Les huit mois Notre-Dame

Chapitre 10 Les huit mois [suite] Chapitre 11 L'heure avant la naissance

INTRODUCTION

Au moment o le besoin criant pour la rduction de la mortalit maternelle et infantile est enfin recevoir une certaine attention la publication de ce livre est le plus opportun. Socrate enseignait que "le dbut est la partie la plus importante de tout le travail, surtout face quoi que ce soit jeune et tendre". De nos jours, Sir

Frederick Truby King est de souligner que si la sant raciale doit tre amliore dix-huit premiers mois (neuf pr-natale, neuf post-natale) sont les plus importants. De plus en plus est-il ralis que les fondements de la sant physique, motionnelle et mentale sont prvues avant la naissance, et ce livre jette un clairage intressant sur la pose de ces fondations. Des tudes comme celles-ci vers les aider mieux comprendre le miracle de la naissance et ainsi de favoriser que le respect de la maternit qui est srement la marque de communauts vritablement civilis. Ils sont particulirement stimulantes pour ceux d'entre nous qui sont activement engags dans le travail avec les mres et les bbs. Il est noter que le livre est un record d'observations d'un seul cas, et la difficult de la technique est telle que des recherches ultrieures montre invitablement des erreurs dans le dtail. Ceci, cependant, n'enlve rien la valeur du travail. Quand un clairvoyant prend sa place ct d'autres chercheurs scientifiques, comme M. Hodson fait, il est intressant de se rappeler que ce n'est pas depuis longtemps la voyance a t populairement considr comme un art noir. Il semble probable que l'avance dans la pratique de l'art de gurir est maintenant faire le long des lignes qui prennent en considration la dure de vie plutt que la forme qui l'habite. Si tel est le cas, le clairvoyant est susceptible de rendre de prcieux services dans un proche avenir en nous fournissant des connaissances sur les rouages complexes de la nature, et ainsi nous permettre de mieux comprendre et cooprer avec elle. J'espre qu'il ne sera pas long avant que M. Hodson publie les rsultats de nouvelles recherches. CVPink,Londres, 1929

PREFACE DE L'AUTEUR Ce record d'enqutes clairvoyant est publi dans l'espoir d'ajouter la connaissance gnrale du sujet de la parentalit par une tude de celui-ci du point de vue de la thosophie. L'un des nombreux vnements qui se produisent la priode actuelle de transition de la civilisation ancienne et la nouvelle est l'mergence d'un nouveau type racial. Selon les enseignements thosophiques ce sont les hommes et les femmes de ce nouveau type qui formeront les pionniers et les btisseurs de la civilisation nouvelle. La Thosophie enseigne que le processus d'volution est double, elle se compose d'un droulement de la

vie et la conscience d'une part, et une croissance progressive vers une norme de perfection de la matire et la forme de l'autre. Idalement, ces deux dveloppements complmentaires devraient suivre le rythme de l'autre, de sorte que la conscience peut trouver des matires droulement appropri pour la construction de vhicules dans lequel il sera incarn. Si ce point de vue tre accepte et applique la vie humaine, il sera la fois tre vu pour tre la plus grande importance que le corps des enfants de l're nouvelle devrait tre construite sur les meilleurs matriaux, et devrait tre conu, n et nourri dans les conditions les plus favorables o il est possible de fournir. Le devoir et la responsabilit de tous ceux qui s'engagent au bureau de la parentalit est donc trs lourd. Pur, sensible, raffine et des organes sains sont ncessaires pour l'ego de pointe qui sont de diriger et de guider l'humanit dans la construction de la nouvelle civilisation. Ces organes ne peuvent tre produits par des parents qui reconnaissent leur responsabilit de la course. Les parents des enfants de l're nouvelle doit tre inspir par les idaux les plus levs spirituelle, et doit reconnatre que l'homme le pouvoir de crer est un attribut divin. L'tude a tent clairvoyante de la formation et le dveloppement du corps mental, motionnel et physique de l'homme au cours des priode intrautrine sur les rsultats de ce qui ce livre est crit O montre l'immense importance de l'attitude mentale et spirituelle des parents. Le mariage et la parentalit sont en effet sacramentelle dans leur nature; maternit est sacre et doit tre vnr. Les enfants doivent partir du printemps syndicats inspirs par l'amour profond et le plus dsintress et le plus lev possible les idaux spirituels, car ainsi, et donc seul, peut la promesse d'une humanit plus noble dans l'immdiat tre remplies et les enfants de la nouvelle race de natre.
PREMIRE PARTIE

CHAPITRE 1 MAN Afin que la conception thosophiques de l'objet et les processus de l'incarnation peut tre bien entendu, il est ncessaire de faire un bref survol des enseignements de l'antique sagesse ce sujet.

Nous vivons dans un ge dans lequel elle a t la coutume dans l'Ouest pour ce qui concerne l'homme comme le corps. L'me est probablement considr comme ressemblant un ballon captif qui flotte quelque part dans l'invisible au-dessus de la tte du corps. La conception gnrale de ceux qui pensent de l'me tous est que l'homme est un corps et a une me. Thosophie renverse cette dclaration, et affirme que l'homme est une me et a un corps. Comme saint Paul l'a exprim: S'il ya un corps naturel, il ya aussi un corps spirituel." La dfinition thosophique de l'homme est l'homme est cet tre, que ce soit dans la partie de l'univers, il se retrouve, dans lequel plus l'esprit et la matire les plus bas sont unis par l'intellect". La sagesse antique dont la Thosophie moderne est le reprsentant enseigne que le vrai self de l'homme est profondment cach derrire le voile aprs voile de la matire des diffrents degrs de densit. Le train de natre est extrmement complexe, car en plus de son corps physique l'homme s'incarne dans d'autres vhicules. Celui par lequel ses motions sont exprimes peut tre appel son corps motionnel, et celui travers lequel ses penses sont exprimes peut tre appel son corps mental. Lui-mme, l'ego rel, habite dans une rgion encore plus levs et plus subtile dans un vhicule qui est appel le corps causal.L'me vritable de l'homme rside donc dans l'univers de super-mentale, et ce niveau les attributs divins de la Volont, Sagesse, Intelligence et manifeste en lui beaucoup plus librement que possible dans ces mondes infrieurs, o la densit de la matire qui les cache notre point de vue. Le but de l'volution de l' homme comme aussi de l'univers est que ces trois attributs de la Trinit ne brille d'une splendeur sans cesse croissant et de pouvoir. La mthode de l'volution est celle d'une srie successive de naissances et de dcs dans le monde mental, motionnel et physique. [ Pour des informations dtailles ce sujet le lecteur est renvoy la littrature thosophique. ] L'homme est le fils prodigue de la parabole. Tout homme sort de sa maison spirituelle vers l'extrieur et vers le bas dans les profondeurs de l'univers matriel, les vtements lui-mme dans le corps aprs corps jusqu' ce que le plus dense est atteint. "Il aurait bien voulu ont t remplis avec des carouges que les pourceaux mangeaient." Finalement, aprs plusieurs centaines d'incarnations que tel, il commence apprendre la leon de l'irralit et de l'impermanence de tous les plaisirs physiques. Un dsir d'une joie plus permanente et durable et la paix est ne en lui. Ensuite, il est ce qu'il dit: Je me lverai et j'irai vers mon Pre et je lui dirai: Pre, j'ai pch contre le ciel et devant toi: je ne suis plus digne d'tre appel ton fils." Il apprend que le paradis ne peut tre rcupr quand il s'est

libr du joug du dsir avec lequel il a enchan lui-mme terre. Un par un, il faut les frapper de ses membres, il doit matriser toutes les faiblesses de la chair, la conqute et de purifier toutes les envies, de contrle et parfaite chaque pense. La lumire de l'homme vrai, l'ego immortel, commence alors briller travers les vhicules. Certains de la puissance, la paix et la batitude qui sont caractristiques de sa vraie maison dans les mondes suprieurs commence tre ralis et expriment dans la partie infrieure. Il commence en effet fouler le "chemin du retour" qui doit le conduire l'mancipation complte de toute douleur terrestre, de toutes les limitations physiques, dans le bonheur ternel et la paix. Enfin, il doit tre accueilli la fin de son voyage, sa mission termine et toutes les leons apprises humaine. Il se prsentera aux cts de son Pre "parfait comme son Pre cleste est parfait." Pas besoin de vivre a ces noms que la vie vous; Ce qui a commenc en lui quand il a commenc est termin: il a opr dans le but par le biais de ce qui n'a lui faire homme. Jamais dsirs le torturer, ni pchs lui Stain, ni maux de joies terrestres et les malheurs envahir son ternelle paix sre, ni morts et vit rapparatre. Il va Unto Nirvana. Il est un avec la vie, pourtant ne vit pas. Il est bni, cessant d'tre. OM, MANI PADME, l'OM! les feuillets Dewdrop Dans la mer brille. From: "Lumire de l'Asie", Livre VIII. CHAPITRE 2 Une thorie concernant la fonction cratrice La mthode bi-sexuelle de la reproduction a prouv travers les ges pour tre une puissante source de souffrances l'humanit, et l'tudiant pourrait presque tre pardonn de demander si les rsultats bnfiques qui sont obtenus par son emploi sont suffisamment prcieuse pour quilibrer les maux dont elle donne lieu.Une tude plus approfondie du sujet du point de vue thosophique nous montre cependant que ce n'est pas la mthode qui provoque les nombreux maux associs la fonction cratrice, mais plutt sa mauvaise utilisation, qui est la source de tant de trs nombreux maux de l'humanit.

Ces maux sont si importants l'heure actuelle qu'il semble tre de la plus haute importance que notre attitude envers la question du sexe devraient tre radicalement chang. Un effort devrait tre fait pour enlever la laideur, la mchancet et l'impuret qui sont devenus associs la fonction cratrice. Le pouvoir de crer est l'un des attributs les plus divins que l'homme possde. Dans son exercice de ce pouvoir, il dicte microcosmique le grand drame de la cration macrocosmique. La fusion des organismes masculins et fminins est un reflet physique de l'union des aspects des premier et troisime du Logos partir de laquelle le produit secondes. Il s'agit d'une adoption sacramentelle du grand drame de la cration de l'univers. Quand elle est ralise avec le motif de l'amour pur et rciproque des deux moitis de Dieu, tel que reprsent dans l'homme et la femme, sont unis. Idalement, cette fusion devrait se produire sur tous les plans de la nature sur laquelle l'homme se manifeste.Comme l'volution du produit individuel, le niveau de cette fusion devrait tre progressivement relev plus haut. Dans le sauvage, il est largement physique et motionnelle. Dans l'homme civilis le monde mental est inclus, et une mesure de l'union mentale est atteint. L'homme a dvelopp, qui a commenc atteindre la conscience intuitive, devraient viser, et atteindre, une fusion sur le plan spirituel, ainsi que sur tous les niveaux infrieurs. Lorsque le syndicat idal est atteint, les deux ensembles de principes humains deviennent mutuellement coute, vibrer de faon synchrone, et sont mlangs en un seul. Lorsque les organes de polarit oppose sont unis d'une descente de courant survient. La mesure et la qualit de ce pouvoir dpend du niveau de conscience laquelle l'unit a t atteint. Chez l'homme, la descente de puissance produit une expansion de conscience qui peut tre ralis dans la mme mesure que celle dans laquelle le syndicat a t spirituelle plutt que physique dans sa nature et son motif. Afin que le plus grand avantage possible peut tre pris de ce fait, la conscience doit tre dirig loin de l'avion physique vers le spirituel. Le plus haut niveau de puissance sera alors libr, l'expansion de la conscience plus large possible sera atteint, et les meilleures conditions prvues pour la construction des corps pour l'ego qui est venue en incarnation. Au stade actuel des connaissances humaines et le dveloppement ne peut tre ni que la mthode bi-sexuelle de la reproduction est une source de grandes difficults la race humaine tout entire. Si, toutefois, nous acceptons l'ide que la fusion mentale et spirituelle doit accompagner l'union physique, nous voyons que c'est peut-tre t institue afin d'aider

l'humanit gagner expansion de la conscience et une ralisation de l'unit par l'exprience relle de celui-ci dans le frquemment rpt acte procrateur. L'abus du sexe tait presque invitable, et doit avoir t prvu. En dpit de la misre gnralise qui a produit de tels abus, la mthode a jou un grand rle dans le dveloppement de la course, et sera sans aucun doute jouer un rle encore plus grand lorsque ses possibilits plus leves ont t ralises. Clairvoyant de recherche suggre que le principe, par lequel la synchronisation parfaite d'une paire oppose polarise libre de l'nergie partir des plans suprieurs, opre sur l'ensemble de la nature. La vie derrire la forme vgtale, par exemple, reoit un frisson distincts des forces vie plantaire qui descendent en elle chaque fois que la fcondation se produit. Cette rponse acclre son volution chaque fois qu'il est expriment. Le plus hautement dvelopps et sensibles des fleurs de nos jours commencent dj rpondre de manire croissante la stimulation de cette descente du pouvoir. l'avenir racine courses, comme dans les tours plus tard, [ Voir Principes de la Thosophie", par C. Jinarajadasa ] la puissance de la rponse dans les lgumes et les autres royaumes de la nature, aura naturellement tendance devenir plus grand et plus conscient de soi. L'acceptation de cette thorie de la sexualit place l'homme dans une position de grande responsabilit en ce qui concerne l'utilisation et l'abus de la puissance cratrice. L'homme seul, dans tous les rgnes de la nature, est conscient de soi et l'auto-diriger dans l'exercice de la fonction de reproduction. L'utilisation abusive, par ignorance de sa signification spirituelle sous-jacente, des grandes forces impliques dans l'acte procrateur produit des rsultats qui sont effectivement graves tant pour l'individu et pour la course. Sant, physique, mental et moral, est altre. Dtrioration des rsultats de capacit spirituelle, mentale et physique. La fine bordure de toutes les facults humaines est mousse. La vivacit, la prcision, la pntration et le gnie qui devrait caractriser la puissance mentale du dieu volution qui est l'homme, est progressivement dplaces par la mdiocrit et la paresse mentale. Les nouveaux organes produite par ceux qui ont l'habitude abusent de leur pouvoir de cration d'chouer lamentablement fournir des temples ajustement pour le dieu qui est demeure tre incarn en leur sein.L'atmosphre psychique de la maison et de la zone dans laquelle de telles pratiques se produisent affecte non seulement la croissance des enfants, qui sont extrmement sensibles ces influences invisibles, mais tous ceux qui viennent la porte de leurs manations impures.

Ces conditions sont augment en intensit par la prsence d'lmentaux certains, [ volution des intelligences qui habitent les mondes ultraphysique, qui font partie d'un cinquime de la lmentaires royaume de la nature. Voir Principes de la Thosophie" par C. Jinarajadasa. ] qui se baignent dans cette atmosphre, ce qui est extrmement agrable et stimulant pour eux. A leur tour, largir sa gamme, la densit, et le pouvoir d'affecter les penses, les sentiments et la vie des autres. L'importance de ce fait seront plus facilement apprcis lorsque nous considrons dans un chapitre ultrieur du processus par lequel les vhicules subtils et le corps physique de l'enfant sont construites. Srieux comme le sont les effets de l'abus de la puissance cratrice qui rsultent de l'ignorance, ceux qui rsultent de la continuation de ce mauvais usage, aprs les connaissances ont t acquises sont presque infiniment plus grande. Il est, par consquent, la plus grande importance l'volution de l'individu, le droulement de la course, et la construction de la nouvelle civilisation, que l'idal de la puret sexuelle devrait tre accepte et applique par tous ceux qui ont des intrts des la course cur. Union qui est une expression de l'amour le plus pur peut ennoblir et d'exalter la vie et la conscience de ceux qui atteignent l'auto-contrle et la plus pure expression de leur affection mutuelle. Union qui est une gratification simple passion animale, mais sert dgrader le corps et l'esprit. Elle entache l'idal de la fminit pure et gracieuse, qui devrait atteindre sa plus haute expression physique dans la maternit. Chaque femme est une expression et un reprsentant de l'aspect fminin de la divinit. l'accouchement de la mre dicte son rle dans le drame ternel de la cration. L'enfant qu'elle engendre est son univers microcosmique. Parenthood est donc bien un sacrement et non la lgre pour tre profan. Comme la connaissance se dveloppe, comme l'auto-contrle est pratiqu, et que l'amour augmente en grandeur, en altruisme et en beaut, cet idal sera une fois de plus la rgle de la vie des hommes et des femmes. Une course juste sera alors n, qui va bien, mme clipser l'immortelle beaut des anciens Grecs.La connaissance et le pouvoir des courses plus tard, auront t ajouts la beaut de la Grce, et avec elle formera la Trinit essentielle partir de laquelle seuls une humanit parfaite et une civilisation parfaite peut tre volu.
DEUXIME PARTIE

LA CONSTRUCTION DES ORGANES

Les informations contenues dans les chapitres suivants a t acquise par l'emploi de clairvoyance [ Voir voyance , par CW Leadbeater. ] comme un moyen de recherche. Une tentative a t faite pour examiner les diffrents organes clairvoyance diffrents stades dans le processus d'incarnation partir du quatrime mois. CHAPITRE 3 Le corps mental au quatrime mois Au quatrime mois de la nouvelle entit mentale a t considre pour tre presque incolore, vagues dans les grandes lignes, et environ de forme ovode. Une opalescence certains qui suggre la couleur tait visible la surface. L'intrieur a rvl l'existence de nuances trs dlicates de couleur jaune ple, vert, rose et bleu, avec ronds violets la partie suprieure de la priphrie. Les nuances sont si dlicates que d'tre plutt des suggestions que les couleurs dfinies avant-observation des caractristiques du corps mental qui avait t construit. Les particules dont le corps tout entier tait compos mentale taient dans un tat de mouvement rapide, et il n'y avait encore que peu d'apparence de centres de force organise [ Voir Les chakras, par CW Leadbeater, et " Le double thrique "," Le Astral Body et Le corps mental ", par AE Powell. ] la surface.L-dedans il avait une ressemblance ombre d'une forme humaine dans laquelle les centres ou chakras embryons devaient tre vus. Ceux de la tte sont assez bien avances, en particulier le "Brahmarandra", dans la rgion dont la force semble tre verser continuellement mesure que par un trou dans le haut de la tte. La gorge d'embryon, le cur, le plexus solaire et les centres de muladhara pourrait galement tre considre.Seuls les centres de la tte a montr toute grande activit, et mme qu'ils n'ont pas encore semblent tre l'exercice de leurs fonctions dfinies comme chakras. L'ego a travaill dur sur son corps tout le temps, dverse sur elle et la force de charge de ses atomes avec puissance vibratoire spcifique. Dans le cas d'un ego avanc une somme considrable de connaissance consciente est employe dans ce processus. L'homme a dvelopp une ide trs claire de la nature du corps dont il a besoin et montre gnralement une forte dtermination pour l'obtenir. L'aspect gnral du corps d'embryon mentale dans le cas sous enqute tait celle d'une bulle ovode opalescente avec un trou dans le haut. Bas ce passage il y avait une interaction constante de force qui ressemblait un

flux de particules brillamment colores de la lumire. Au milieu de cette bulle a t la forme ombre humaine, et le flux descendant pass dans le haut de la tte. Le corps causal, le vhicule dans lequel la conscience ou l'ego incarnant rside en permanence, a t beaucoup plus important que le nouveau mental, lequel il est apparu partie d'inclure en son sein, comme si la moiti suprieure de la sant mentale a concid avec la moiti infrieure de la causalit . L'influence goque a t vu descendre dans l'extrmit suprieure du corps mental tel que dcrit ci-dessus. L'ensemble du phnomne tait entour par la lumire blouissante et flamboyant qui a augment en intensit vers le centre du corps causal. Le bas-versa vigueur gard les atomes du corps mental en perptuel mouvement, et comme il a frapp la matire dont le corps mental a t compose, il a form un vortex dans et travers laquelle le reste de cette affaire a t constamment en cours d'laboration. Ce mouvement, cependant, n'a pas d'incidence sur la forme gnrale, qui est rest ovode, comme dcrit prcdemment. Bien que la forme humaine tait visible au sein de l'ovode il ne doit pas tre considr comme creux, mais plutt comme un solide si la masse translucide de la matire se dplaant rapidement. Chaque atome du corps travers le vortex et le ruisseau qui coule vers le bas-ce qui l'a produit, a t magntis par elle, brillait avec plus d'clat, et puis peu peu devenue moins brillante que s'coulaient dans les autres parties du corps mental. Les couleurs dans le flux de bas-versa semble varier, et cela suggre que l'ego a t consciemment la construction dans les facults et a t dfinie de magntisation son corps mental avec des vibrations spcifiques. Il y avait une interaction continue entre la masse croissante mentale de l'enfant et celle de la mre. La connexion entre eux a eu pour effet de donner la stabilit et la cohsion de la nouvelle entit, tandis que l'clat et la fracheur de l'aura de l'enfant transmise une luminosit ajoute celle de la mre. Il tait intressant de comparer la fixit relative et la rigidit de l'ancien corps mental avec la condition suprmement lastique et fluidique de la nouvelle. En dehors de l'aire de cette activit de certains anges [ Voir mes livres " Le Royaume des Fes "," La Confrrie des anges et des hommes "," Les armes angliques . ] taient d'tre vu. Un ange a travaill au niveau mental et semblait tre en charge de la construction des trois corps, et un autre, d'un caractre quelque peu subalterne, a travaill au niveau motionnel. Le mental deva semblait tre en exerant une influence

protectrice, ne permettant que certains taux de vibration pour atteindre le nouvel organe mentale du monde extrieur. Il semblait possder une connaissance complte de ces influences qui sont le rsultat d'incarnations antrieures qui ont t la modification de la croissance et la formation de nouveaux organes mental, motionnel et physique. Certaines des personnalits les dernires de l'ego incarnant taient visibles dans l'aura de l'ange. Une semble avoir t celle d'un homme de l'poque lisabthaine, et il semblerait que la nouvelle vie devait tre une continuation du travail et le dveloppement de cette incarnation. Regroups autour de cette image d'un corps physique dans l'aura prcdente de l'ange avait un nombre d'autres formes d'hommes et de femmes de la mme priode, qui reprsentait apparemment ceux avec qui les liens karmiques avait t form. Certains d'entre eux souriaient, certains frona les sourcils, et certains taient indiffrents. Leurs attitudes et des expressions sans doute montr les relations karmiques entre eux et l'ego dont la descente en incarnation a t tudi. Au niveau du corps causal y avait un autre grand ange aider dans l'incarnation, qui l'ensemble de la vie passe et du karma de l'ego tait connue. Il transmet son frre au niveau infrieur mentale de la section particulire du karma, qui devait tre labor dans la vie venir. Sous de tels auspices et la tutelle de l'incarnation mentale procd. Les dvas subordonns ressemblait plutt la chemine d'appel d'offres d'un feu immense camp o ils constamment nourris avec du matriel frais.Cette nouvelle matire a rejoint dans la circulation du corps mental dcrit prcdemment, et, ventuellement en passant par le vortex, s'est spcialise par l'ego. A ce stade prcoce du processus d'incarnation de l'ego ne semble pas avoir compltement entr dans le corps mental, mais il tait dj trs activement employ dans sa construction. La forme sombre l'intrieur il tait dans une certaine mesure, cependant, une expression et un vhicule pour sa conscience, et il a t progressivement commencer l'utiliser comme tel. CHAPITRE 4 Le corps motionnel au quatrime mois Le travail de l'ange en charge au niveau motionnel consist essentiellement obtenir le meilleur vhicule possible sous la karmiques et des conditions environnementales. Une connaissance de la situation karmique, pour autant qu'il affect le corps motionnel, a t rendue pour lui [ je utiliser le masculin pour plus de commodit seulement; les anges sont une-sexuel ] par les anges au niveau mental. Une certaine latitude a

t autorise, cependant, et l'ange prit l'avantage de tous favorables prnatal circonstance et de toute influence bnfique entourant les incarnations modifier l'effet des vies passes et amliorer le corps motionnel.Cet ange ne semble pas faire tout btiment rel luimme. C'est, comme nous le verrons plus tard, a t le travail de moindre des esprits de la nature. L'ange pesait sur la masse croissante astral avec une attitude dcidment maternelle, et elle abritait aussi loin que possible de toutes influences nfastes. Il a laiss son propre magntisme de jouer librement sur la forme de croissance, et partag avec lui autant que possible ses propres forces de la vie vivante. Parfois, par exemple, il enveloppa le petit corps astral, en lui-mme, la fermeture de son aura ce sujet et baissant la tte comme pour le maintenir pour un temps compltement envelopp de tous cts. Cet ange s'approcha de son travail dans une attitude d'esprit scientifique, et, bien qu'il ait trouv une grande joie en elle et sentir la tendresse envers l'enfant, son attitude mentale est celle d'un appliquant dlibrment certaines forces afin de produire un rsultat clairement dfini. Lorsque l'environnement condition dfinie nergie spirituelle, comme, par exemple, lors de prsence de la mre un service religieux ou d'autres runions spirituelles, il a absorb autant de cette nergie que possible. Il a ensuite occup le corps astral, de plus en plus en lui de la manire dcrite ci-dessus, afin que l'nergie joue sur et en elle, elle magntisation et la modification de tout effet ngatif karmique tendances. Une condition de rponse facile, plus la hausse, et de moins, par consquent, les vibrations infrieures a ainsi t produites. Dans un cas qui a t examin les deux parents avaient pratiqu un systme rgulier de mditation quotidienne pendant de nombreuses annes. Cela s'est avr tre d'une valeur inestimable, et l'ange prit le meilleur parti possible de celle-ci. Dans les rgions densment peuples des grandes villes du travail de l'ange consiste essentiellement dans la protection de l'embryon et son corps astral contre les influences nfastes. Dans les endroits o l'atmosphre psychique est trs dltres de l'ange peut appeler un ou plusieurs de ses frres pour l'aider dans ce travail. Il est capable de produire un effet indirect sur les corps thrique et physique dense. Par consquent, il serait capable de minimiser les rsultats d'un accident la mre ou de l'environnement dfavorable ce niveau dans les limites du karma de l'ego. Dans le cas d'un choc la mre, par exemple, il serait capable partie isoler l'embryon de la mre par le processus de enfoldment dcrit prcdemment, minimisant ainsi l'effet d'une interaction de trop prs.

Le facteur principal dans tous l'ange de travail, cependant, est le jeu et battre de sa force propre vie vivante sur et travers les vhicules dont il est question. Le corps astral d'un enfant semble tre inclus dans celui de la mre, et dans le cas o ces descriptions sont prises, au cinquime mois occup un poste correspondant l'espace entre le tiers suprieur de la cuisse et le bord infrieur de les ctes. Il est apparu mentir obliquement, l'axe tant inclin travers le corps de la mre un angle d'environ 45 degrs l'horizontale. Le ple suprieur tait sur le ct gauche. En apparence, c'tait comme une petite ovode d'environ 12 pouces de longueur, presque entirement de couleur blanche, et rayonnante d'un clat certain. Dans c'tait d'tre vu une forme vague et humain miniature qui ce stade n'a t que partiellement dfinie. Le flux de la vie goque pourrait tre vu entrer dans le corps astral dans le haut et le bas de passage dans le centre de la tte. Il n'avait pas encore descendu au-dessous d'un point correspondant au milieu de la tte, o il s'largit en une sphre. De ce descendu d'un processus de minuscules ressemblant une radicelle, qui par le cinquime mois avait atteint aussi loin que la gorge, o, son tour, il est apparu s'ouvrir, non pas dans une sphre, mais en branches, dont trois pourraient tre discerns. Ce processus avec ses branches tait dore et lumineuse, et, comme il tendu plus loin dans le corps, un rseau a t form, qui progressivement tendue et est devenue plus troite emptr comme la construction du corps procd. La forme astrale centrale tait en relation spatiale avec le corps dense physique et thrique dont il interpntrs et entour. Les atomes astral et thrique permanents taient cette priode dans le premier largissement de la rivire de vie goque dcroissant mentionns ci-dessus, savoir, dans le centre de la tte, un point qui a galement t au centre de la tte physique de l'embryon. L'aura de mre ne semblait pas s'interpntrer celui de l'enfant trs librement. Bien qu'il y avait un mlange de certains, le corps motionnel de la mre coula autour de l'extrieur de l'enfant, et a t dfinitivement augment en taille par la prsence de la forme de plus en plus en son sein. CHAPITRE 5 LES TRAVAUX DE LA Esprits de la Nature-observ la QUATRIEME MOIS

L'embryon a t partage prana physique de la mre, qui ce stade coul gnralement travers elle sans aucune canaux clairement dfinis. La majeure partie a t labor partir du solaire de la mre du plexus un point correspondant dans l'embryon, d'o il passa librement sur l'ensemble du formulaire. Il y avait, cependant, une lgre concentration du prana dans la tte de l'embryon, mais le centre de la rate n'tait pas actif en ce moment. La prsence de l'embryon au sein de la mre a certainement fait une demande sur sa vitalit. Elle a t active, cependant, d'absorber et d'assimiler une quantit proportionnellement plus importante. Les esprits de la nature thrique a galement fourni une certaine quantit de vitalit, qui a reu l'embryon chaque fois ils ont dpos la matire thrique, sous la forme de croissance. [ Pour une description dtaille de ce processus tel qu'il apparat dans le rgne vgtal, voir mon livre, " Le Royaume des Fes " ] Ce qu'ils ont absorb durant la priode o ils taient collecte de matriel. Le processus a provoqu leur corps minuscules briller et se dvelopper, et le double thrique de l'embryon aussi brillait dans la rgion dans laquelle ils s'acquittent des particules et la vitalit. Ces btiments esprits de la nature taient visibles au sein de l'utrus au niveau astral, partir de laquelle ils sont apparus au travail. Parfois, ils ressemblaient des clairs de lumire opalescente et des points lumineux, parfois de couleur se dplaant rapidement au sujet et en donnant une impression de grande activit. Les clairs avaient chacun un meilleur centre de peut-tre un seizime de pouce de diamtre, entour d'une aura de minuscules de couleur brillante d'environ trois fois le diamtre du centre lumineux. Le btiment esprits de la nature a galement absorb la matire provenant de l'extrieur, il assimile, et il dverses dans le ftus.Cette absorption s'est produite dans l'espace libre dans et autour de l'utrus. Ils ont attrap et absorb la matire entrante qui a t tabli vers le foetus par et avec les courants de la force. Il a ensuite pass travers un processus d'assimilation analogue celle de la digestion. Quand ce processus a t complte l'esprits de la nature-retour pour le ftus, a coul en elle, et ainsi dpos le nouveau matriel. Il y avait des centaines de ces minuscules cratures au travail, tous de la mme apparence et tout en utilisant la mme mthode. Toute la matire entrante n'a pas, cependant, passent travers eux, certains sont alls directement en position, comme dcrit prcdemment, tandis que d'autres matires entr dans la zone de l'utrus et y est rest en suspension jusqu' ce que la nature-esprits assimile et intgre le ftus. Il y avait une note distincte musicale perceptible dans le voisinage de l'utrus au niveau thrique et astral. Il ressemblait un bourdonnement doux, pas diffrente de celle entendue prs d'une ruche d'abeilles, et a t

mis principalement par l'atome permanent, mais, comme le double thrique ensemble de l'embryon et les esprits de la nature travaille sur elle aussi vibr au mme rythme, l'utrus a t rempli avec ce son thrique. Cette vibration exerce la fois une formation et une influence protectrice. Il tait continuellement influencer la forme du corps en croissance et, dans le mme temps, le maintien au sein de sa sphre d'influence un tat dans lequel seules les vibrations harmonieuses et "rgl" matriau pourrait pntrer. CHAPITRE 6 Le corps thrique et dense au cinquime mois Au moment o le cinquime mois avait t atteint progrs incontestables ont t perceptible dans tous les procds dcrits dans les chapitres prcdents. La conscience de l'ego commence toucher le niveau motionnel et d'influer directement sur la construction du corps motionnel. La construction et la croissance du vhicule mental tait suffisamment avanc pour permettre l'ego de retirer son attention de lui. La ligne de communication entre le moi et le foetus est devenu progressivement plus large. Au quatrime mois de cette connexion, qui a montr comme un arbre argent de lumire bleue, tait d'environ 1,5 pouces de diamtre, tandis que lors de la cinquime qu'il avait augment de 2,5 pouces. Sur sa descente des mondes suprieurs il entra dans le corps de la mre sur le ct gauche et lgrement derrire, au point de l'volution de la thoraciques aux vertbres lombaires. Il a touch le bord suprieur et externe de l'chakram rate, et passa dans la tte du ftus. La forme du corps physique est dcid par celui du moule thrique dans lequel il est construit par les esprits de la nature-. Ce moule est produite en partie par la puissance formatrice du "son" vibration mise par l'atome zygote et permanente, [ Voir le chapitre V ] et en partie par les Seigneurs du Karma, qui modle, il selon le karma de l'individu. Il est dot d'une certaine vie lmentaire de ses propres, et est une prcipitation sous forme humaine du karma physique de l'individu. Elle est passive dans le sens o il n'est pas en mesure d'engager toute action, mais exerce une influence positive sur la croissance du ftus. Une fonction possible du moule thrique est d'assurer un passage sr par le ftus travers les tapes rptitives volution du pass la forme humaine d'aujourd'hui. Le moule lui-mme ne semble pas passer par ces tapes, mme si elle suppose que progressivement l'enfant pleinement dvelopp apparence. Il effectue galement une fonction inhibitrice qui lui

permet d'viter certaines influences et les conditions de la mre partir affecter le foetus. En cas de choc pour la mre, par exemple, il agirait comme un coussin ou un tampon.Ces influences sont aussi dans le karma de l'ego ne passent par lui, cependant, et elle est modifie par leur passage, comme c'est aussi la croissance du ftus. Le moule dans le cas examin tait situ dans le ventre et ressemblait la silhouette d'un bb pris dans la lumire blanche. Il a t construit de matire thrique qui, la surface extrieure, a t compress en un revtement ou "peau". L'effet gnral est celui d'un bb blanc chatoyant baign de lune avec un degr lgrement ingale de la luminosit. Les traits taient lgrement pour tre vu, mais ne sont pas encore clairement dfinies. La construction du corps physique a t vu en cours au sein de l'utrus. De nombreux ruisseaux de force convergent sur elle, et il y avait une intense activit de la construction esprits de la nature au niveau physique, thrique et astral. Le ftus semble agir comme un aimant, vers lequel les particules de matire ont t vus pour tre sans cesse attirs. Ces particules pourraient tre suivis clairvoyance dans leur passage au point o elles agrges et rgl eux-mmes dans la position dans le corps. Courants de force mis en place par l'mission primaire de la "saine" vibrations vises au plus tard, semble avoir une influence attractive sur cette affaire, et il entrana dans diffrentes parties du corps selon son type et son taux vibratoire. L'ego est galement affecter cette question travers l'arbre de lumire dcrit prcdemment. Egoic vigueur a t vu pour tre jouer en permanence au fond du puits, l'implantation de sa propre vibration spcifique sur les particules entrant. Cette question, issus de tous les cts, se prcipita vers le corps de la mre, a t pris dans les courants de force entourant immdiatement le ftus, et a t attire par eux dans la position dans le corps en pleine croissance. Un courant lui-mme ces attachs la double thrique de l'observateur, avec le rsultat que la matire thrique tel dans son corps comme correspondant la vitesse de vibration de ce courant particulier a t labor dans le corps de l'embryon. L'extrmit de l'arbre de l'ego la mre form un astro-thrique "coeur" au sein du ftus un point correspondant peu prs le plexus solaire. Une grande partie de l'nergie vitale du corps a galement t concentr dans ce centre, partir de laquelle il a t distribu pour servir de stimulus la croissance des cellules physiques, de dynamiser le corps et pour augmenter la force attractive d'origine qui a t le dessin matire thrique dans l'utrus.

Au moment de la fcondation d'un flash de lumire descend du plus haut niveau spirituel de l'ego dans le spermatozode, lui donne son impulsion cratrice et de l'nergie, et fournit la puissance pour les procds dcrits cidessus. La force attractive est libr et commence fonctionner partir du moment o une entit est forme par la combinaison des forces positives et ngatives du spermatozode et l'ovule. La combinaison de ces deux forces dans des conditions particulires, par exemple, avec l'nergie biologique ou un lan derrire eux, induit un flux de force du plan astral. Immdiatement se pose cette condition, dans les cas o un ego est d'incarner, l'atome physique permanent, une mine d'expriences physiques de vies passes, est attach la zygote. A partir de ce moment, la force attractive entre en opration. Il appartient l'ordre vibratoire du son, et "invite" les esprits de la nature de diffrents degrs, comme les diffrents types de vibrations sont mises. Il fournit galement une isolation thrique dans lequel les oprations de construction peut avoir lieu, comme dcrit prcdemment. Quand il empite sur la matire environnante il impressionne son propre taux de vibration sur elle, et se prpare donc l'assimilation par les esprits de la nature-. Le flux de force de l'astral, les augmentations thrique avec la croissance du ftus, de sorte que la sphre d'influence de la force attractive s'tend progressivement toute la taille de l'utrus. Comme la croissance se poursuit, et les organes spcialiss sont sur le point d'tre construit, une nouvelle srie de vibrations sont ajoutes celles dj existantes, et un nouveau type de la nature-esprit et la matire est attire. CHAPITRE 7 SIXIEME MOIS Comme le septime mois a t approch augmentation considrable de l'activit tous les niveaux a t remarqu. Tous les processus prcdemment observes ont t acclres, et l'ego mettait en baisse de plus de son nergie vitale dans ses propres instances. L'accent de la conscience goque s'tait dplac vers le bas par le corps mental dans l'astral, o il reste peu de temps s'implanter dans le corps thrique. A cette poque, le corps astral a t capable de servir l'ego dans une mesure considrable en tant que vhicule pour la rception des impacts du plan astral. Le jeu de vibrations et de la conscience travers

elle produisait clairement dfinie des fonctions organiques, et les chakras commencent tre visibles. L'ego lui-mme devint plus vivant et sensible aux chocs externes sur son propre plan. Il est devenu beaucoup plus facile prendre contact avec lui et d'obtenir une mesure de la rponse. L'volution favorable de la construction et la croissance des nouveaux vhicules semble laisser l'ego plus libre de communiquer avec la vie sur le plan causal. L'ego en particulier dont l'incarnation tait surveill a t l'un d'une certaine distinction, la beaut du personnage, et la force de volont. La forme humaine, idalise au plus haut degr, a t perceptible au niveau de causalit. Le visage et les yeux taient radieux et glorieux dans leur expression, lumineux avec amour et douceur, mais illumin par la puissance. La forme de causalit, comme enregistr dans mon cerveau physique n'tait pas tant celle d'une forme humaine comme pleine d'un beau visage et les yeux le visage, pour ainsi dire, de le Dieu intrieur." Le contact plus troit que j'ai pu obtenir avec l'ego ce stade rendu possible pour moi de partager dans une certaine mesure dans les conditions qui ont accompagn la nouvelle incarnation. L'impression principale est similaire celle de celui qui se rveille d'un long sommeil et merveilleusement rafrachissant, et se sent compltement restaure et pleine de fracheur, de vitalit et de puissance le plus radieux. L'ego qui avait donc sembl rveill s'tre tir sa pleine stature alors qu'il se tenait ardemment sur le seuil de sa nouveau cycle d'incarnation, son ambiance gnrale tait celle de matine, le lever de quelques merveilleux printemps. De grands espoirs ont t divertis de cette naissance. Des plans ont t mri dans le long silence du reste du ciel. La conscience a t illumin par grands projets de travaux et de merveilleux moyens d'expression de soi, comme celle d'un artiste quand il commence d'abord une nouvelle image qui exprime pleinement l'ensemble de ses aspirations artistiques. Le phnomne de la multiplicit des pouvoirs de la conscience au niveau de causalit a t souvent fait apparente au cours des enqutes. Le fait de mon propre contact avec elle en rien affect la concentration de la force qui a t dirige vers la construction de nouveaux organes. L'arbre de lumire prcdemment appel reliant l'ego avec l'embryon a t vu se produire un point dans le corps causal correspondant au plexus solaire de la forme humaine. Puis il passa comme un arbre en forme d'entonnoir de lumire dans le corps mental, qui est entr dans la partie suprieure, et ayant pass tout au long entr d'une manire semblable le corps astral et, enfin, l'embryon physique.

 six mois et demi de la largeur de cet arbre a t d'environ 6 pouces sur les niveaux astral et mental et de 4 pouces au niveau physique thrique et dense. La vie goque et du pouvoir flash haut et en bas de cet arbre, qui, en plus de former une ligne de communication entre l'ego et le corps physique, a galement servi conserver les quatre vhicules personnels dans un alignement parfait avec l'autre. Les limites de la conscience du cerveau m'a empch de traduire la relation exacte des quatre corps de l'autre et le cours pris par l'arbre. Les vhicules pourraient tre reprsents dans le schma que filet sur l'arbre de lumire, ce qui pourrait tre considr comme passant son tour par le haut et hors de la partie infrieure de chaque vhicule, et dans celui cidessous, jusqu' ce que la physique a t atteinte. Cela peut tre schmatiquement vrai, mais n'est pas rellement ainsi, car, bien que les corps ne semblent occuper des positions les unes sur les autres, il y avait aussi une superposition de certains des plus levs sur le bas, comme si la moiti suprieure de celui occup le moiti infrieure de la prochaine cidessus. Peut-tre ce n'est pas exactement vrai une tridimensionnels expos des faits. Il est le plus proche laquelle je peux atteindre dans la conscience du cerveau. Lorsque l'on observe ce phnomne avec la vue et la conscience des plans suprieurs, cependant, ma comprhension de celui-ci semblait tre tout fait complte. Le passage de cet arbre de lumire travers le corps mental, maintenant presque adulte, maintenu le processus de l'aimantation en son sein. L'ensemble du vhicule mentale tait beaucoup plus grand et plus brillamment lumineuse que ce fut le cas un mois avant. Il tait ce moment environ 4 pieds de haut.Innombrables trs colors minuscules particules en mouvement continu et actif l'intrieur et la surface produit une opalescence chatoyantes. L'apparence de la surface du corps mental n'est pas diffrente de celle de la neige vu sous les rayons du soleil forte quand les cristaux sont produisant des effets prismatiques. Il tait certainement plus dense dans la construction que c'tait un mois avant. Les particules colores taient rpartis plus quitablement, et le corps tait plus homogne. La forme humaine au sein a t bien dfini, et l'homme mental commenait montrer une mesure distincte de la conscience de soi. La mme atmosphre merveilleuse de puret fracheur et immacul observes au niveau de causalit a t galement une caractristique marque du mental. Comme le septime mois a t approch la plus grande partie de l'activit de l'ego a t concentre sur le corps astral. La mthode employe a t similaire celle dcrite en relation avec le mental, mais voici la question a

t beaucoup moins sensibles. Il y avait l'apparence d'une ouverture circulaire au sommet du corps astral, le bord de ce qui tait manifestement form comme la corolle d'une fleur centrale, et une suggestion de ptales plat autour d'elle la priphrie du corps astral et aprs sa forme ovode tait clairement d'tre vu. L'arbre de lumire est entr par cette ouverture circulaire qui semble tre un embryon Brahmadanda chakram.Regardant vers le bas partir de ce qui prcde, l'apparence d'une grande Marigold a t vu. Le cur de l'arbre traverse le cur central de la fleur, qui tait d'environ 2 pouces de diamtre, tandis que celle de la fleur complte a t au moins 6 pouces. Les ptales courbs vers le bas et vers le centre, et passa sous la forme d'une tige allonge par le haut de la tte de la double astral dans son centre, o il y avait un point de grande luminosit, qui brillaient d'une lumire dore. De ce point la force descendante dgageait quatre rayons en croix qui a suivi les lignes des sutures du crne physique. Le courant principal de la force goque pass encore travers les chakram gorge, o il y avait une concentration de force, dans le cur et du plexus solaire. Ces trois centres de force taient visibles dans l'embryon. A ce stade de l'ego tait encore en jouant sur le corps astral du dessus plutt que de l'intrieur. Il y avait encore peu ou pas de conscience de soi en elle, comme il commenait tre au niveau mental. Le corps astral en ce moment occup un espace de l'paule au genou de la mre, et tait presque verticale, avec une lgre inclinaison de l'paule gauche vers le genou droit. L'aura de la mre tait encore proportionnellement tendue pour inclure cela. La distinction et la sparation entre les deux auras taient encore perceptibles. L'astral "enfant" tait dans un tat de somnolence rveuse, les divers changements de conscience apparaissant dans le corps astral comme des changements de couleur ple qui passait sur et travers elle.Le terme enfant a parfois t rveill de cet tat de conscience par les impulsions de l'ego et agit un peu comme un dormeur qui est partiellement rveill. L'effet gnral sur le corps astral de ces activits de rve de la conscience naissante astrale ressemblait celle des couleurs changent lentement du ciel lors d'un coucher de soleil. Cela a t aggrav par l'apparition de la double astral lui-mme, qui a brill avec cette luminosit de natation o le soleil prsente lorsque bas sur l'horizon. L'embryon physique semblait servir de point d'appui ou d'ancrage pour l'ego. Le contact direct entre les deux eu un effet stabilisateur sur les corps

subtils, en les gardant en ligne et sous le contrle de l'ego. L'embryon physique ressenti l'action de la force des plans suprieurs comme une impulsion continue vers le mouvement. Les consciences physique, thrique et astral sont une unit ce stade de dveloppement, comme la sensibilisation interne et externe que cette unit possdait tant largement au niveau astral. Au niveau physique, le flux de force qui reprsente la conscience de l'ego a t concentre sur et dans la tte du ftus, d'o il passa dans le dos, se montrant comme un jaune ple ou lumire presque blanche. Il tait intressant d'observer la diffrence entre cela et l'arbre reliant de pouvoir goque ou force de vie qui est pass de son corps astral dans la tte, est descendu dans la gorge et le cur, et finalement rsili au plexus solaire. Ce dernier courant, qui tait clairement visible dans le ftus, coul avec les courants cphalo-rachidien dans la mesure o l'embryon Atlas vertbres, travers laquelle ils descendent tous deux. En dessous de ce niveau, cependant, les deux courants suivi des directions diffrentes. Le sang peut tre vu avec des impulsions les battements du cur de l'embryon physique, qui semble aussi possder un obscur sentiment de chaleur et de confort de la somnolence. Quickening se produit lorsque l'impulsion consciente goque, aprs avoir travers le corps mental et astral, touche d'abord l'embryon physique. L'incarnation physique peut tre dit de commencer ce moment, car c'est alors que l'ego a son premier contact conscient avec son corps physique nouvelle. CHAPITRE 8 Le huitime mois L'observation suivante a t faite lors du huitime mois, quand une activit grandement accrue et une meilleure expression de la force de vie goque sur les trois plans a t remarqu. L'ego lui-mme tait dirigeant d'une mesure beaucoup plus grande de sa conscience vers le plan physique. A cette poque, il avait tabli un accent ou le centre de sa conscience au sein de la nouvelle personnalit, alors que lui-mme tait beaucoup moins "extra" pour qu'il ne l'avait t au cours des huit mois prcdents. Cela semblait avoir un effet plus contraignant sur lui que se trouve tre le cas, mme aprs la personnalit a atteint l'ge adulte. En d'autres termes, l'ego semble mettre plus de lui-mme dans sa personnalit, ce dlai d'un mois avant la naissance qu' aucun autre moment de l'incarnation. En dpit de ce fait, cependant, une grande libert de conscience goque et de l'action est reste au niveau de causalit.

L'arbre de lumire tait ce moment environ 1 pied de largeur comme il a quitt le corps causal, et la forme humaine glorifie du Dieu intrieur peut tre vu regardant vers le bas c'est avec une grande intensit vers le corps physique de l'enfant. La conscience goque tait fermement tabli dans les corps mental et astral, et avait pntr travers les niveaux les plus bas astral dans le corps thrique, sur laquelle ses pouvoirs ont t par ce temps libre jouer. Le corps mental et astral semblait tre termine, et semblait se ressemblent troitement. Les deux prsent l'aspect de blancheur nacre irise la surface et ont t encercls par les manations et les radiations de la mme couleur. Les atomes dont elles ont t composes en vibration ont t encore plus rapide, et un mouvement continu interne a t observe dans les deux. L'arbre de la lumire de l'ego a t vu passer dans la grande dpression en forme d'entonnoir au sommet du corps mental, d'entrer dans la tte de la double mentale la position de la fontanelle antrieure, puis de devenir largie pour encadrer et comprennent toute la tte. Le corps mental luimme tait devenu plus allong en forme et a t d'environ 5 pieds de haut, la forme humaine centrale ayant grandi environ 3 pieds. Bien que cet organisme semble tre entirement construit, il ne possdait pas les connaissances externes de son environnement, il n'tait pas capable d'tre utilis comme un vhicule distinct. Comme indiqu prcdemment, l'accent de la conscience ce moment au niveau des astro-thrique, simplement de passage et vivifiant le corps mental. Progrs proportionnelle avait t faite au niveau astral, o le corps avait grandi jusqu' ce qu'elle atteigne l'paule de la mre un point mi-chemin entre son genou et sa cheville. L'ange tait astrale s'associant trs troitement avec le corps. A l'poque particulire o l'observation a t faite, il apparut derrire la mre avec la moiti du corps astral, de nouveaux enferm dans son aura, d'o il sortait comme un grand nombre d'ufs multicolores. Sa conscience tait dans un tat de concentration fixe sur sa charge. Il prenait le plus grand soin d'elle, la reproduction sur elle et en le protgeant des influences externes. Toute son attitude tait celle de quelqu'un qui a produit une uvre d'art les plus dlicats; quelque chose de si rare, si prcieuse et si merveilleux que le plus grand effort, le plus grand soin et mme rvrence, doit tre utilis en l'amenant la perfection.

Il tait d'aider la mre d'une manire quelque peu similaire. Son aura belle la couvrit comme d'un manteau ou un manteau jet sur elle par derrire. Ce fut d'un bleu charmant, et couvre la fois ange et la mre d'un vtement Cap-like aurique, le capot de ce qui passa le deva et produit en lui une ressemblance remarquable Notre-Dame. Une brillance lumineuse bleue embelli la partie suprieure de son aura, comme s'il portait un manteau bleu de la lumire vivante. CHAPITRE 9 NOTRE-DAME Le changement dans l'apparence de l'ange observe la huitime mois a t trouv tre produite par une descente de la puissance des mondes suprieurs, qui a travers l'ange dans la mre et l'enfant. Un effort de dcouvrir sa source m'a emmen dans un niveau de conscience gnralement un peu hors de ma porte, et dans ces royaumes spirituels dans lesquels j'ai t rveill par son influence de la prsence de cette personnification du principe fminin dans la divinit, qui a t reconnu parmi les peuples antrieurs Isis, Vnus et Ishtar, et dans des temps plus modernes comme la Vierge Marie, a t rvl. Mme ma vision inexpriments et une mesure imparfaite de sa beaut et la perfection glorieuse tait vident. Elle est radieuse et belle-del de la description, et brill comme l'incarnation de la fminit parfaite, l'apothose de la beaut, l'amour, la tendresse. La gloire de la divinit est tout son sujet. Un bonheur ardent, une extase de joie spirituelle, brille travers ses yeux merveilleux. En dpit de l'intensit de son exaltation Son regard est doux et tendre, et en quelque sorte pleine de rires d'enfants heureux et le contentement profond et calme de la maturit. Son aura de magnifiques teintes douces mais brillante formes d'un halo lumineux de gloire autour d'Elle, voilant et pourtant rvlateurs sa beaut immortelle. Bleu fonc, blanc argent, rose, jaune d'or, et le vert tendre des jeunes feuilles au printemps dans le flux sans cesse au long de sa belle robe aurique en vague sur vague de couleur et de lumire vivante. Et de temps autre son riche bleu profond imprgne l'ensemble, clair par les toiles et les lueurs brillantes de teinte argente. Les anges gardiens sont ses serviteurs et ses messagers. Grce eux, elle avait t prsente ds le dbut, gardant la fois mre et l'enfant. Sa paix, Son amour et sa compassion profonde les enveloppait, provoqu par le sacrement approche de la maternit, le mystre de la

naissance. Maintenant que le moment de la livraison approchait Elle est venue si prs que ses serviteurs ange lui ressemblait que de plus en plus de sa force de vie et de conscience est devenue manifeste dans et travers eux. Jour aprs jour, elle s'approchait, jusqu' ce que la prsentation a eu lieu en sa prsence relle. En plus de l'aide o sa prsence donne l'ego de la mre et l'enfant tous les niveaux, et les influences d'harmoniser et calmer qui s'en exhale, elle regarde de prs l'volution mentale et motionnelle de la mre, entrant avec elle dans toutes les expriences travers lequel elle passe, mme partager ses douleurs. Dans le mme temps, elle contribue augmenter ces expansions de conscience qui viennent dans une certaine mesure chaque mre pendant la priode de son acte sacrificiel. Ces expansions croissance moyenne tant pour l'individu et pour la course. Notre-Dame est la recherche de la race de l'avenir quand le mariage et la parentalit sera lev parmi les hommes, quand ils prendront leurs places en bonne et due dans la vie des hommes comme les sacrements spirituels, au moyen de laquelle seule une course peut tre n pur comme Elle est pure, et l'affichage d'une mesure de sa perfection divine. Puis les organes seront produits qui doivent tre aptes les temples du Dieu volution qui vient habiter en eux. Comme je l'ai mdit, et s'effora de le toucher, la frange de sa conscience puissant, j'ai ralis qu'elle travaille continuellement impressionner ces grands idaux sur l'humanit. Elle est l'une avec toutes les femmes de la race humaine sur cette plante, absorbe en elle-mme volontairement leurs souffrances, partage avec eux les affres de Travail et de la naissance, il endure la grossiret et de brutalit de la vie de l'me-amortissement des malheureux. Tous ces Elle reoit en elle-mme qu'elle peut plus troitement part avec ses surs sur terre Son propre compassion divine, sa force, sa puret parfaite, sa prsence vivante, et les bnir avec la bndiction de la Mre du monde. J'ai vu aussi qu'elle part de toutes les joies du premier amour, c'est tout le bonheur du vritable affection entre l'homme et la servante trouve un cho dans son cur, et qu'elle y ajoute de l'ocan infini de son amour propre et perfectionn ardente joie. Elle vise accrotre, de bnir, d'enrichir et de purifier toutes les merveilles que la profondeur de l'amour laquelle le cur d'une femme peut donner naissance. Tous les convoitises dont elle est trop souvent pervertie Elle sait et cherche transformer, en recevant le poison dans son propre cur, qu'il peut tre transform en une potion d'amour vrai, et envoy comme une puissance pour le soulvement des femmes de la monde, l'exaltation de l'amour humain, et la purification du sacrement de la parentalit.

Elle n'a donc raliser son grand rle dans le plan, et prendre sa place dans la hirarchie de ceux qui, ayant appris vivre dans l'ternel, et pourtant se soumettre volontairement l'emprisonnement de temps. CHAPITRE 10 Le huitime mois [suite] Pour continuer le compte de l'enqute sur l'tat d'avancement de l'incarnation la huitime mois. La construction du mcanisme de superphysique de la conscience tait ce moment complte aussi loin que la tte du corps astral est concerne, mais il ne pouvait videmment pas tre oprationnel tout bas jusqu' ce que le corps physique dense a t suffisamment dveloppe. L'arbre central de la lumire passa dans la tte la fontanelle antrieure, et le reste de l'arbre coul sur et travers le reste du corps physique. Lorsque le noyau a atteint une position correspondant la glande pinale, cela s'largit en une ampoule qui comprenait la fois les glandes pituitaire et pinale. Les ventricules du cerveau taient pratiquement effondr ce stade, et les glandes pituitaire et pinale taient compltement forms. Indications de trois lignes de force ont t trouvs dans l'ampoule l'extrmit de l'arbre descendant. Deux de ces entres les glandes pituitaire et pinale, respectivement, tandis que le troisime coulait dans la direction de la vertbre atlas. Le double thrique du corps pituitaire est en forme un peu comme un bourgeon de tulipes, avec les ptales courbant lgrement vers l'extrieur en haut pour former une ouverture dans laquelle le courant coule. L'arbre de lumire brillait un peu plus intensment au sein de cette fin, et le contour de l'ajna embryon (front) chakram tait visible dans le double thrique et ressemblait un peu une canne creuse remplie de moelle, en baisse de laquelle le flux de force descendante a t incapable de passer . Le point o l'chakram quitte le corps pituitaire a t ferm par le mur thrique ou la peau de la glande elle-mme. La glande pinale tait dans un tat similaire, mais la luminosit est plus grande et produit l'effet d'une langue pointue de la flamme dans laquelle un peu de bleu tait visible. Le passage thrique menant de ces deux centres de la fontanelle antrieure a t ferm par la matire du double thrique de manire similaire celle observe l'ajna (front) chakram, mais ici les particules sont dans un tat plus actif, et la moelle moins dense, comme si la vie goque qu'il magntis et a produit un taux plus rapide de la

vibration. Les particules ont t isols de l'intrieur le reste de la double thrique par le mur du passage thrique. Le troisime flux de liquide cphalo-rachidien courants n'tait pas encore couler librement vers le bas de la colonne vertbrale. De la base du bulbe central dans les numros de tte de radicelles minuscules ou des succursales tendu vers le bas dans le double thrique de la gorge. Groupe coulait travers ceux-ci et transmis dans la gorge la position du cur, o il y avait une autre beaucoup plus petite, mais l'largissement bulbshaped semblable celui de la tte et occupant un espace d'environ un quart de la teneur cubes de cur. Les chakras astraux taient visibles ce stade et taient dj relativement en juxtaposition avec les quatre centres physiques mentionnes ci-dessus, mais seulement la glande pinale et Brahmaranda (couronne) chakram semblait tre compltement ajusts et connects. Il y avait, cependant, aucun lien organique ou flux de force ce stade. Les centres thriques taient dans le champ magntique de la chakras astraux, mais ne fonctionne pas encore comme ils le font aprs la naissance. CHAPITRE 11 L'HEURE AVANT LA NAISSANCE Une dernire observation de l'affaire partir de laquelle la plupart des matires contenues dans ces descriptions a t prise a t faite un an et demi heure avant la naissance. En ce moment les anges suprieurs et infrieurs mentale semblait s'tre retire de leur association avec l'ego et de ses nouveaux organes; leur travail avait t effectu une conclusion, et leur prsence n'tait plus requise. L'ange astral, lui aussi, avait disparu, mais la forme de pense de NotreDame est reste. Ce n'tait plus vivifie par la conscience de l'ange de construction astrale, mais par celle de Notre-Dame Elle-meme. Le chiffre tait dsormais indissociable de la mre et l'enfant et se tenait sur le ct gauche, prs de la tte du lit, se penchant sur la mre, dans une attitude de tendresse suprme et de protection. Cette prsence de la Sainte Vierge avait pour effet d'empcher les corps mental et motionnel de la mre de vibrer en rponse la douleur, au-del la vitesse laquelle la conscience personnelle dans le corps physique pourrait tre maintenue. La douleur ne pouvait pas tre rduit au-del d'un

certain point, mais son effet sur les corps subtils a t rduite au minimum. En effet, par sa prsence la conscience personnelle de la mre a t maintenue dans un tat d'quilibre et le calme en dpit de la souffrance aigu physique. Mre et enfant ont t adopt dans une atmosphre de puissance spirituelle et la splendeur qui brillait de sa prsence aot et elle les tenait ainsi jusqu' la livraison a t complte. Sur les plans intrieurs de la salle a t envahi par une atmosphre de saintet et de paix. Ange serviteurs de Notre-Dame taient prsents, et la mre et l'enfant ont t irradis par Son amour et Sa bndiction. Comme le moment de la naissance approch Sa forme a commenc briller avec clat croissante et augmenter en taille, comme plus de sa conscience s'est manifeste en elle et une plus grande mesure de sa vie et de la lumire et la bndiction est descendu sur la mre et l'enfant. __________ Lorsque la naissance a t fini, elle se retire. La figure, cependant, s'est dsintgre lentement, le processus dure peut-tre de huit dix heures. Aprs les anges les eurent retir et le processus de naissance avait commenc, contactez goque avec le corps physique a t sensiblement diminu, tandis immdiatement aprs la naissance, elle avait pratiquement disparu. On suppose donc que le fait de vhicules suprieur de l'enfant tant plac dans ceux de la mre et protg par les anges ont permis l'ego d'obtenir un contact beaucoup plus proche avec son corps physique nouvelle qu'il possde aprs sa naissance. Ce changement a t ressenti trs distinctement par l'ego, qui ont vcu un sentiment de perte, et a ralis son incapacit totale fonctionner consciemment dans, ou affecter, son nouveau corps. La connexion entre eux tait encore visible immdiatement avant la naissance, et l'arbre peut tre trace lors de son passage travers la fontanelle antrieure. Cet arbre se composait dsormais, cependant, beaucoup plus d'supraphysique nergies magntiques et pranique que de la conscience goque, qui cette poque n'a pas atteint en dessous du niveau astral. Le corps physique et thrique taient incapables ce stade de transmettre la force de la conscience goque. Aprs la naissance de l'ego doit assumer la tche de l'apprentissage progressivement afin d'obtenir pour lui-mme ce que la prsence des anges et l'immersion dans l'aura de la mre avait fait possible pour lui pendant la priode intra-utrine.

Cette dernire observation conclut mes recherches sur ce sujet important. Je reconnais la ncessit pour complment d'enqute bien avant les principes qui cette tude suggre peut tre entirement tablie et bien comprise. Le travail est donc limit et incomplet. Je l'offre dans son tat actuel, dans l'espoir que d'autres lves prendront le travail de recherche et d'enqute, et que je peux moi-mme encore avoir le privilge d'observer de nouveaux cas cette priode la plus importante de la vie.