चिन्ता र डस्टिन

हेरोल्ड डब्ल्यू पेरिकवल

अध्याय IV

उनीहरूको न्यायको सञ्चालन

खण्ड 4

विचारको कानून। बाह्यकरण र आन्तरिकरण। मनोवैज्ञानिक, मानसिक र बौद्धिक परिणामहरू। विचारको शक्ति। एक विचार सन्तुलित। चक्रहरू।

यो कानुन is: Everything existing on the physical plane is an बाह्यकरण एक सोचे, जसलाई जारी गर्ने एक मार्फत सन्तुलित हुनुपर्दछ सोचे, उनको अनुसार जिम्मेवारी, र को संयोजन मा समय, condition and place. Thus are explained the seemingly unjust, arbitrary or accidental events in a person’s जीवन. Whatever happens to one, happens at the conjunction of समय, condition and place. The physical events which occur to a man may or may not be बाह्य उसको आफ्नै विचारहरू. But the psychic events, the भावनाहरू of joy or sorrow which he अनुभवहरू from each and every event in his जीवन are the results of his own सोच.

These are interiorizations—psychic, mental and मूर्ख. They tend towards balancing the सोचे. Psychic results are the first interiorizations. Joys and sorrows, sensations र भावनाहरू, are furnished to the human as अनुभवहरू. Through them he should learn, that is, get mental results. If he will not learn, the अनुभवहरू are repeated and repeated and intensified until he does learn. All joys and sorrows are the results of events which are बाह्य of prior विचारहरू। यो sensations are produced by physical means, slight or potent, and the physical events and conditions are called शारीरिक भाग्य.

So come about the sale of worthless shares and the loss by investors, the dishonest conduct of a business and the ruin of innocent partners, the courageous deed of a lifesaver and his rescue of the doomed, and the act of a murderer and the मृत्यु of his victim. So come about individual दुर्घटनाहरू as well as universal calamities, crop failures, famines and pests, strikes and wars and the subsequent shifting of the layers of society. These events produce sensations of joy or sorrow, and these come to each one as the reaping of his former sowing, as a result of his विचारहरू, that survive for him. So come about births of persons with strong or infirm characters, good or evil inclinations; so also the attraction exercised by धर्म, sport, जुवा खेल्ने, drinking or by certain trades and lines of business. So comes about birth with the mental endowments and moral गुणहरू that adorn or disgrace a man. So originate the treasures of insight and innate knowledge.

कसरी विचारहरू call for the happening of events which will permit them to be exteriorized? The answer to this explains the bringing about of such events as the Hundred Years War between France and England, the conquests of Mexico and of Peru, the Napoleonic wars, and the World Wars, which caused the मृत्यु of millions and which have affected other millions favorably or unfavorably. It explains how some persons at the last moment get on a ship that will be lost, while others get off before it sails; how a merely inquisitive person gets into a crowd and is seriously hurt; how some survive unharmed all manner of dangers in an adventurous जीवन, and how others are led into trouble by unexpected events. Physical events, no कुरा how great they seem to be, are small and like bits of straw blown by the wind, when they are compared with the thought that caused them or calls for them.

विचारहरू live and last until they are adjusted. They are powerful beings, though not as men know beings. विचारहरू urge, pull and press in on a person or set of persons who allow them to be exteriorized in an event that will affect physically the person or set of persons responsible for them. This urging and pressing by a सोचे can affect only those who will entertain the सोचे or who will allow themselves to be influenced by it. Persons who will not entertain or allow themselves to be influenced cannot be affected, or induced to commit acts. The सोचे lives in the mental वातावरण of persons or communities and is entertained or refused audience in the hearts. When it is entertained or allowed to enter, it suggests action; and when समय, condition and place are fit the सोचे issues from the brain of someone, the design in it is exteriorized, and the person or persons will do an act which in turn will be an event in the जीवन of the person or community whose सोचे is exteriorized through that event.

Events bring sensations, that is, results upon the doer-इन-द-शरीर र मनोवैज्ञानिक वातावरण of the human. These sensations, whether they come from physical or psychic causes, are अनुभवहरू of a psychic kind and are content or discontent, well-being or uneasiness, delight or weariness, gladness or a heavy heart. These अनुभवहरू को कारणले हो बाह्य of a present or a past सोचे of the one who has the experience. A trifling event may bring on a tremendous sensation. The sensation is what counts. The event is negligible compared with the sensation. The importance of a thing or event is found in the sensation, the psychic result it produces. Any event that will lend itself to bring about the sensation required will suffice, but the sensation must be produced. सनसनी mean paying or receiving pay for acts done or left undone. They may be the means of सिक्ने, which is a mental result.

If men would learn from अनुभव, पाउनुहोस् सिक्ने from psychic results, they need not have the same अनुभवहरू over again. But men will not learn from their अनुभवहरू and so continue in the same round of विचारहरू and have the same अनुभवहरू in जीवन पछि जीवन. Out of these repeated अनुभवहरू is built up the psychic प्रकृति or वर्ण of man, with certain tendencies to criminality, selfishness, carelessness, lack of consideration for the भावनाहरू of others, or the reverse of all these. This psychic प्रकृति is expressed later in the physical body. So people are born afflicted with certain रोगहरू, or develop them later. As विचारहरू enter the body and affect one of the four systems, so the elementals building out the विचारहरू carry with them and build out the disease which is called for by the thought. In turn, रोगहरू are among the chief causes for अनुभूति। उनीहरु छन् अनुभवहरू of nearly everyone. On the other hand, events which are welcome are often a सजाय in disguise, as will soon appear to those concerned, just as unwelcome events are often blessings in disguise. Such are the psychic results following the बाह्यकरण of a thought. Mental results follow from the खुशी or दुखाइ of अनुभवहरू.

Mental results will follow sooner or later. The लाईट को बुद्धि मा छ doer जुन ट्र्युन स्व has in charge. By the use of that लाईट को doer is developed to value the fitness of things. Moral lessons are taught through धर्म and at the mother’s knee. The कानुन of a country also present a ready code for conduct. Further, there are the प्रकृति को नियमहरु which let him learn concerning digestion, breathing and रोग. By all these means a human is taught directly.

He also learns by observing तथ्य. When he has gathered enough तथ्य, even though he may not know why or how he observed them, a इच्छा to learn from them is awakened because the doer मा छ लाईट यसको यसको बुद्धि. Then the human begins to think, infer, combine and separate, by लाईट को बुद्धि. So he works with theories concerning his problems. He will feel what event has some अर्थ for him when it occurs, even though it be not perceptibly connected with him. Most events have a अर्थ for the one who अनुभवहरू them or who observes them. While the doer-इन-द-शरीर हो सिक्ने को एक सेट बाट अनुभवहरू it is like a man groping around in the dark trying to find out what the different things he contacts are, and who sees the objects from समय लाई समय by flashes of प्रकाश. The events which come to the human in जीवन cannot be related until he receives लाईट। द्वारा लाईट, he learns. From सिक्ने many things and seeing them verified, the doer acquires a certain amount of knowledge of what is ठिक. The amount of knowledge of what is ठिक उसको हो अन्तस्करण.

The mental results are different in different cases. They are impressions that the act or event is ठिक or गलत, and that it carries or does not carry a lesson for the सोच doer. When the impression is that the act or event was ठिक or गलत, this mental impression is one of the factors in forming one’s राय on ठिक र गलत as to things in general. Even if the event was not due perceptibly to any act of his, there will be some indication that the occurrence has a अर्थ for him and some suggestion to make him look into it.

Every event has a अर्थ for the one to whom it comes, even though he rarely pays attention to the call. A man often tries to hide from himself the तथ्य, when disagreeable, and so prevents himself from seeing what is ठिक and what he should or should not do. From the manner in which one looks mentally upon acts and events and their psychic results to him, he creates or strengthens mental tendencies and confirms mental attitudes with which he regards those lines of ठिक or गलत action; this causes the recurrence of विचारहरू with the same or a similar aim.

Noetic results, that is, results in the मूर्ख वातावरण of the human come from the mental results which follow the psychic results of खुशी or दुखाइ देखि अनुभव of physical events. The मूर्ख results are extracts of mental results, which contain the essence of the psychic results, and are the record of what the doer को ट्र्युन स्व has done with itself towards being होशियार के ज्ञातकर्ता already knows. What the doer भएको छ होशियार of as being morally ठिक or गलत is kept as a record in the मूर्ख वातावरण and is to the doer अन्तस्करण. अन्तस्करण speaks only from or through ईमानदारी को विचारक को ट्र्युन स्व. Noetic results are the essence of what people learn, but as they learn so very little the मूर्ख बाट परिणामहरू बाह्य थोरै छन्

A सोचे is exteriorized until there is a balancing of it by means of its physical, psychic, mental and मूर्ख results. The physical results are the बाह्य which were potentially in the सोचे सुरु बाट। Exteriorizations continue until the potential balance contained in the सोचे is made an actual one. The सन्तुलन कारक in the thought by which the potential balance is forced on and exteriorized is अन्तस्करण, which speaks as the result of knowledge and of departure from what is known to be ठिक.

The actual balance of a सोचे is made when at last the मूर्ख, mental, psychic and physical results are in agreement, that is, when the ज्ञातकर्ता, को विचारक र doer are satisfied through the particular event which is an बाह्यकरण को सोचे। यो बाह्यकरण may mean much or little in the world, but it means much to the doer। यो बाह्यकरण is the only thing the world can see; but the ट्र्युन स्व इच्छा or thinks or knows what that event is to it. The important thing for the doer to do, after it has created a सोचे, is to desire to balance it in the three parts of the ट्र्युन स्व with any physical event which is an बाह्यकरण को सोचे.

The balancing proceeds from the doer को ट्र्युन स्व. There takes place an accomplishment by and from all the अनुभवहरू concerned with all the events that were potentially in and developed actually out of that सोचे। यो doer is ready when it has had enough अनुभवहरू मार्फत सोचे; when it sees that what it actually wants is in itself, not in सम्पत्ति; when it sees that it as इच्छा cannot judge; when it इच्छा को विचारक to do the judging; when it wants to let go. The ज्ञातकर्ता, as knowledge, and the विचारक, जस्तै न्याय, are at all times ready for the balancing. They wait for the doer to be in the condition where it is willing to have the adjustment between itself and प्रकृति made. This adjustment is the balancing of the सोचे, and is made by returning to प्रकृति कि मा सोचे which belongs to प्रकृति and by freeing the desire from its attachment to it. When the desire is to let go and to be guided by the विचारक, the human is unattached to the event and is happy in the महसुस गर्दै of स्वतन्त्रता. He is satisfied with the बाह्यकरण even if it be the loss of everything, or the hardest fate. Though the human is not necessarily होशियार of the balancing he is होशियार of what his attitude towards the बाह्यकरण means to him. This is in every case a step towards सोच सिर्जना नगरी विचारहरू, भाग्य, that is, without attachment to objects of प्रकृति। यो ज्ञातकर्ता disapproves of every thought which is created, because this attaches the desire of the doer to the results of the thought.

यद्यपि doer-इन-द बॉडी छैन होशियार of what goes on in the ट्र्युन स्व, one does the acts which are the balancing when he performs his कर्तव्य gladly, without attachment to their results. Few persons balance their विचारहरू, because most people are not willing to perform their कर्तव्य and they refuse to understand that the doer-in-the-body must be willing to be guided by the विचारक र द्वारा होइन sensations. Yet they are generating new विचारहरू without balancing many and they go through जीवन like comets, with enormous tails of unbalanced विचारहरू following them.

In the course of making the adjustment of a सोचे a man has to pay his old debts, and he receives compensation for what is due him. A सोचे cannot be balanced without payment having been made or received and the accounts settled in connection with that particular सोचे. The payment may be made in दुखाइ, sorrow, terror or निराश, for payment is always made in psychic coin, but the psychic conditions result from physical conditions. Likewise, payment is received always in psychic coin as खुशी, well-being, serenity.

Payment alone is not enough. A man must pay whether he wills to or not; he will continue to pay over and over again until he learns why the payment must be made. This does not mean that he must know the one whom he wronged and where and when he became a debtor, but that he must learn how not to injure others and how not to allow others to injure him; how to be considerate of the अधिकार र भावनाहरू of others without becoming their prey. Payment and सिक्ने alone are not enough. There must be a मूर्ख enlightenment accomplished by the results of what he has learned from his अनुभवहरू. This is usually shown by his attitude of मन towards his कर्तव्य. कार्यहरू performed with willingness and समझ effect a balance of the सोचे of which they are an बाह्यकरण.

A सोचे must be balanced by the one who issued it according to the जिम्मेवारी which was his at the समय he generated or entertained it. His जिम्मेवारी is his appreciation of ठिक र गलत, his standard of ठिक. He is informed of this जिम्मेवारी द्वारा होइन कारण, but by direct warning from his अन्तस्करण, given through the ईमानदारी उसको विचारक. This warning stamps the सोचे लागि जीवन मार्फत मृत्यु, and throughout the existence of the सोचे। यो सोचे will continue until that stamp is matched. The stamp is the सन्तुलन कारक, that compels cyclic बाह्य out of the thought until the thought is balanced by the agreement of the physical, psychic, mental and मूर्ख परिणामहरू। एकको जिम्मेवारी is his knowledge as the result of all that his doer has learned from all its अनुभवहरू through all its lives. This knowledge is abstract; but a concrete expression of this abstraction is found in the कर्तव्य which is his at any given समय। त्यो कर्तव्य is a mirror of his जिम्मेवारी.

A सोचे once issued moves in a cycle. It is issued from the प्रकाश world and its course is towards बाह्यकरण. It is exteriorized on the physical plane as an act, an object or an event that produces results which are interiorized as psychic, mental and मूर्ख results in Triune Selves.

If no balance of the सोचे बनेको छ, इच्छा starts the action of the सोच र इच्छा on a new cycle of the same सोचे. Frequently the old सोचे which has not been balanced returns. It is not again conceived, but is entertained in the heart, reinforced through the brain and reissued, and then it seems to be a new सोचे। त्यो एक हो कारण why one’s विचारहरू run along certain lines and are related to each other. The aim always brings the thought back to where it started, and then the aim may be slightly changed as the thought is sent on its new cycle. A thought once issued has a tendency to cause continued similar सोच to reinforce it.

यदि एक सोचे, when its results are interiorized in the psychic, mental and मूर्ख वातावरण of the human, be not balanced, it has while it is going through its cycles, decided effects upon the human. The results on the human are भावनाहरू of joy or sorrow and इच्छा for continuance or cessation of the results and, further, sharpening, dulling or control of that इच्छा. The human senses the इच्छा जस्तो गरी ठिक or गलत। यदि इच्छा हुन चाहन्छ ठिक, ईमानदारी strengthens it; if इच्छा insists on the गलत, ईमानदारी gives way. Yet the सोच may be active and effective. That is very often so when the व्यक्तित्व is by the cycles of a सोचे built up on a morally गलत basis, as of cunning, selfishness or crookedness. In such cases the human regards everything as right that he इच्छा, and everything that stands in his way as गलत.

The cycle of a सोचे has a certain path. At one बिन्दु in its path the सोचे is exteriorized. Here the cycle is dealt with only in so far as it produces the बाह्यकरण in orderly succession. एक part of the path is toward बाह्यकरण, the other part of the path is interior and subjective and comes after the part that appears as the बाह्यकरण. Of course, when a सोचे issues on the प्रकाश को विमान प्रकाश world, which is formless, the सोचे is formless and its movements are not cyclic in the same sense in which they are when the सोचे has form and cycles in the physical world. For simplicity the term cycle is applied also to the prior stages.

Within the larger course of the सोचे from issuance to बाह्यकरण are many smaller cycles, so that in one cycle from the मानसिक वातावरण मा जीवन world by way of the physical plane of the physical world and back to the मानसिक वातावरण मा जीवन world there may be many lesser cycles. These are produced by इच्छा र सोच तिर बाह्यकरण तेस्को सोचे. The act, object or event may be followed by other cycles within the greater cycle of the सोचे, the smaller cycles producing भावनाहरू, sensations र भावनाहरू. These may be followed by innumerable cycles of mental processes. A सोचे cycles downward by mental activities to find a way toward बाह्यकरण. As it takes on a definite design, plan and फारम by which it will be exteriorized it approaches and finally appears on the physical plane. After this बाह्यकरण of a part of the सोचे it goes on, affecting the doer subjectively, first by feeling, sensation, emotion and भावना, all flowing as results from the बाह्यकरण. This is a cycle of अनुभवहरू, (छवि IV-A).

So the course of the सोचे सम्म जारी रहन्छ doer learns from its अनुभवहरू यी मार्फत बाह्य। त्यस पछि doer has learned and there is a willingness and readiness in the doer to do what it feels it should, there is a मूर्ख, mental and psychic agreement between knowledge, अन्तस्करण, desiring and doing or suffering in सम्बन्ध to the exteriorization of that सोचे, and the cycle of the सोचे is completed—balanced in the मानसिक वातावरण.

The length of the cycle and the नम्बर of the lesser cycles within its path are determined by the जिम्मेवारी को doer and its willingness to learn and perform its कर्तव्य। कोही पनि हैन सोचे can be exteriorized separately from everything else, because no सोचे or thing can act independently of its सम्बन्ध अर्को लाई सोचे or thing. Two or more विचारहरू of the same person, or a thought of one person and at least one thought of another person are necessary to bring about an बाह्यकरण। दुई वा अधिक विचारहरू must touch or cross each other for the बाह्यकरण of either or both. When at least two विचारहरू make such a junction, coalescing, intersecting or coinciding, one or both are ready for बाह्यकरण, if place and condition can be found. The समय द्वारा निर्धारित गरिएको छ वास्तवमा that the thought is on the form plane of the physical world. Only there विचारहरू can meet for बाह्यकरण.

A सोचे, once it is issued and exteriorized in part, continues its cyclic paths after the मृत्यु of the body of the one who generated it. It goes with the doer-in-the-body and stays in the मानसिक वातावरण मानव को,चित्र। VB). It appears cyclically in that portion of the doer पछि मृत्यु during the different after मृत्यु states. Its विचारहरू are the accusers and witnesses that come to the doer for or against it in the Hall of Judgment and the states of expiation and purification. The cycles continue. Only portions of the best विचारहरू साथ दिनुहोस् doer यसमा स्वर्ग and stay with it there, (चित्र। VD)। जब doer portion returns to physical जीवन and enters a human body, its former विचारहरू continue to cycle around the human. The human in the early stages of जीवन छैन होशियार of the cycling विचारहरू. As the body matures and the doer finds itself, it has विचारहरू। यी विचारहरू which come to it in cyclic recurrence are its former विचारहरू. They are not conceived anew but are entertained in the heart, reinforced in the brain and from there reissued. The cycles of a person’s विचारहरू determine the length and प्रकृति उसको नरक र आफ्नो स्वर्ग and approximately the समय between re-existences.

So far past विचारहरू of a single individual have been considered; but that is not enough. All मानव जाती are generating विचारहरू। तिनीहरूको विचारहरू, like those of the individual, are condensed and so gradually exteriorized.

यो सबै विचारहरू have formed the conditions of the past with its savagery, despotism, slavery; its feudal and absolute monarchies, with its serfs and peasants subject to forced labor, tithes and taxes; with its nobles and their ठिक to jurisdiction and to the services of those who belonged to the land; and then the changing conditions in the nineteenth century, when विचारहरू found expression in wider education, united nations, bureaucracies and in manufacture and commerce, with railroads, telegraph and further inventions, whereby the middle classes and laborers came to the front and education became common in all civilized lands.

If others’ विचारहरू were not opposed to his, the individual could nearly always count upon a realization of his own विचारहरू in the physical world, though not always as he wishes it to be, because no man can consider all of the factors in the प्रकाश, जीवन, फारम and physical worlds; nor can he know when the cycles will meet, favorably or unfavorably, to permit बाह्य। सबै मानव जाती are issuing विचारहरू. Many of these run counter to the विचारहरू of any one; some coincide with them. When विचारहरू of people cross each other or coincide there is usually an encounter or a coinciding on the physical plane, in acts and in things. So friends, business associates, persons सोच of a common cause or occupation, adherents of church or political movements meet; their विचारहरू bring them together. In the same way enemies, individuals struggling or races warring meet, because of their conflicting विचारहरू. So nations are divided, as was Poland, and united, as was Italy after her long struggle.

विचारहरू do not usually result in बाह्यकरण as a person would wish, because he cannot consider the unknown factors. Important among these are his past विचारहरू which have not yet come into realization, and the results of which may prevent the immediate बाह्यकरण of his present thought. Another factor is that out of the millions of विचारहरू, his own and those of others, only a small नम्बर can be realized in the physical world at any one समय, as place and समय on the physical plane condition the बाह्यकरण of विचारहरू। त्यसपछि बाह्यकरण into physical acts and events can take place only under physical कानुन, and further, when the meeting of cycles of विचारहरू permits. Moreover, no thought could be exteriorized if it were not for present सोच. So there are many obstacles which are not known and overcome. But the most mysterious of all factors is the सन्तुलन कारक in the thought, which is connected with the universal tendency to adjustment and continues to impel बाह्य of the thought until it is balanced.

Because these factors are unperceived and because it appears that there is no immediate, just retribution, it seems that morally acts do not produce the effect which they should produce. Acts worthy and noble often appear to be without reward, and mean and unjust acts to be crowned with worldly सफलता. In this way the moral requirements which men feel as the rule of their own lives appear to be absent in the management of the world.

न्याय on the physical plane cannot be had at once because of people’s unwillingness to have न्याय done to them; because of the unresponsiveness of physical कुरा लाई सोचे; because of the hindrances on the physical plane to immediate बाह्यकरण of everything that is required for adjustment; because the cross-currents of various persons’ विचारहरू interfere; because the समय is not ripe for those involved to come together; and, because of other difficulties indicated.

प्रतिलिपि अधिकार 1974 द्वारा The Word Foundation, Inc.