चिन्ता र डस्टिन

हेरोल्ड डब्ल्यू पेरिकवल

अध्याय वी

PHYSICAL DESTINY

खण्ड 3

शारीरिक आनुवंशिकता नियति हो। स्वस्थ वा बिरामी शरीरहरू। अन्यायपूर्ण सतावट। न्यायका त्रुटिहरू। जन्मजात इडियट्स। जीवनको अवधि। मृत्युको बखत।

हिरोइन is भाग्य. Physical endowments, बानीहरू and traits, may seem to be clearly those of one’s parents, especially in early youth. Yet ultimately these physical peculiarities, बानीहरू of snuffling, whining, blinking, walking with hands in the pockets; or traits like a tendency to baldness, defective दृष्टि, gout, clubfoot or soft bones, are expressions of the विचारहरू of one’s previous lives. Inclinations may be modified or accentuated by the tendencies of the parents, and sometimes close association causes the features of two or more persons to resemble each other, yet all was regulated by one’s own सोच. What is called वंशानुगतता of the body is only the medium through which the शारीरिक भाग्य is produced, the loom on which it is woven. Parentage is selected because of the special properties inherent in the germs of the father and mother.

Whether the new body is diseased or healthy depends among other things upon the abuse or care that was given to the past body. If the body inherited is healthy, it means sobriety, frugality, काम in the past; if sickly or diseased, it means that it is the result of gluttony, drunkenness, laziness or neglect. A healthy or a diseased body is primarily and ultimately due to the antecedent use or abuse of the sex समारोह. Another antecedent cause is the proper or improper use of खाना. Disorders, if they exist when जीवन is ended, are brought into the next physical जीवन, at birth or later, and are what is called hereditary. Such affections as soft bones, poor teeth, imperfect दृष्टि and cancerous growths, are due to the causes mentioned.

Blindness may result from many cumulative causes in former lives, like carelessness of one’s own दृष्टि or destruction of another’s. Former inordinate indulgence of sex may produce in this जीवन paralysis of the optic nerve. Former misuse or abuse of the eye by overtaxing it or neglecting it may bring on blindness in the present जीवन. Blindness at birth may be caused by having inflicted upon others रोगहरू of sex, or by having willfully or carelessly deprived another of his दृष्टि.

He who is born deaf or dumb may be one who has willfully listened to and acted upon lies told by others, or who has wronged others by spreading spiteful scandal, by झूट or by bearing false witness. Dumbness may also have its cause in the abuse of sex.

एक of the reasons for blindness is that the sense of दृष्टि has its roots in the generative system, and the other senses are vitally connected with it. The जीवन of the physical body depends on the vitality and powers elaborated in the sex organs and distributed through the body. Eventually man will learn that it is necessary to check indulgence and waste in order to give power to the senses, and beauty, health and strength to the body.

Deformities, impairments and afflictions are often blessings in disguise. They may be checks which prevent one from doing things which he longs for or might do, and which if done would prevent him from doing that काम in the world which is his particular कर्तव्य. They may interrupt a tendency which, if not stopped, would acquire such force as to lead him into idiocy, as in the case of a glutton or a rake. These checks are designed to give the doer an मौका to reflect, to recuperate, to limit the tendency to self-indulgence and disregard of others’ needs and अधिकार। त्यसो भए doer is often saved from its destructive bent by an affliction which checks its ignorant belief in its own almightiness, and turns it on to the way of rectitude and honor.

फाराम of अनुग्रह and beauty are externalized विचारहरू. As to beauty, two kinds may be distinguished. That a face or figure is beautiful does not necessarily signify that the विचारहरू are beautiful, they are often quite the reverse. The beauty of many men and women in youth is the मौलिक को सौन्दर्य प्रकृति, not the direct result of the presence of the लाईट को बुद्धि। जब सोच has not opposed प्रकृति, the lines are well-rounded and graceful, and the features are even and well-adjusted, like particles which are grouped together in symmetrical regularity by sound. This is मौलिक beauty; it is the beauty of the daisy or the rose, of childhood and of youth. From this मौलिक beauty is to be distinguished beauty issuing from strong, intelligent mental activities. This kind of beauty is seldom seen. Between the two extremes, beauty of मौलिक innocence and that of serenity and of knowledge, are faces and फाराम of innumerable varieties. When सोच is first practiced, the मौलिक beauty of face and figure may be lost. Then the lines become irregular, harder and more angular, and this continues during the process of training. But when the doer is at last beyond the control of the four senses and its सोच is done intelligently, the severe lines are again changed; they are softened and express the beauty of peace, derived from a cultured, balanced, strong and virtuous doer.

The limbs and organs of the body are instruments for using great powers in the Universe. एक may not misuse or leave unused the instrument of a universal power without paying the penalty; for each one has these organs in order that he may put them to physical use to further universal उद्देश्यहरू, and become होशियार of the connection between his body and the Universe. When these organs are misused, or used to injure others, it is a more serious thing than at first appears. It is an interference with the योजना of the Universe by turning the individual against the whole.

The hands are organs of executive power. एक is deprived of the use of the hands as a result of not having used them when they should have been, or if they have served against the bodies or interests of others. Employing a hand to abuse another’s body by breaking his limb, or by signing unjust orders, or employing the hand generally in acts of oppression, extortion and crooked dealing, may result in deprivation of the use of the hand for some समय, or in its loss. Loss of the use of a limb may result from any kind of “दुर्घटना। "

Immediate physical causes are not the real or ultimate, but only the apparent causes. In the case of one who loses a limb by the unhappy mistake of a surgeon or nurse, the immediate cause of the loss is said to be carelessness or दुर्घटना; but the real cause is some past action or inaction of the maimed himself, which is exteriorized by means of the carelessness. It is in just payment that he is deprived of the use of his limb. A surgeon and nurse too careless of or inattentive to their patients will themselves sometime suffer at the hands of others. The दुखाइ को लागि हो उद्देश्य of teaching how others have felt under like conditions; of preventing them from repeating similar actions and of making them value more the power which may be used through the limb. If they do not learn from the loss, they will again suffer.

He who inflicts willful injury upon others, who forces or inveigles others into plots or fights where physical suffering results, and who seems to benefit from the गलत done them and to enjoy prestige and unjust gains, may live out his जीवन unharmed, but the सोचे को गलत is still with him; his सोचे is not fully exteriorized; from it he cannot escape.

He who is unjustly persecuted, convicted or imprisoned, is he who in a past जीवन, or even in the present one, has, through द्वेष, लोभ or indifference, caused others to be deprived unjustly of their स्वतन्त्रता. He suffers captivity and its horrors of रोगहरू, of an enfeebled body, of vitiated नैतिकता, so that he may अनुभव and sympathize with such sufferings and may avoid false accusation or causing others to be coerced and to lose their स्वतन्त्रता and health. Many are today the victims of errors of न्याय, who deserve this galling fate because of the wantonness with which they discharged their कर्तव्य while they had power, sat in the judgment seat or refrained through indolence or selfishness from doing what they might have done to bring about fair judgment. The wardens of prisons, of poorhouses and insane-asylums, the guardians of infants, in short all in whose charge are placed the जीवन, health and fate of others, are held to the strictest account for their acts and omissions in the performance of their कर्तव्य. Neglect, rancor or venality in the discharge of one’s कर्तव्य, will draw him inevitably into the position of his victims, there to undergo the गलत he has done or has allowed to be done, to them. Escape for a day or for a जीवन is not escape forever.

A special case of physical retribution is that of a congenital idiot. His condition is the result of past actions in many lives in which there have been only physical indulgences of the भोक, actions which are all debits and no credits. The congenital idiot has no drawing account, all physical credits having been used up. He is likely to be the last उपस्थिति for an indefinite period of a portion of the doer मानवमा फारम. Before this last उपस्थिति को doer has lived many lives of depravity and decadence, in neglected districts of cities or in the country, among peons, cretins and the backward बासिन्दा on mountain sides. Finally comes the last उपस्थिति as a hopeless idiot. The chief producing causes of this fate are sexual abuses, narcotics and drunkenness.

Such an anomaly as an idiot who has some one faculty abnormally developed, is the remnant of a man who has indulged the senses and the abnormalities of sex, but who has carried on the study of one particular subject, such as music or mathematics, and devoted himself to that.

Idiots, congenital or otherwise, become so by the withdrawal of the doer portion from the human, as a result of अवसर persistently neglected or misused. With the doer portion goes the लाईट को बुद्धि.

को अवधि जीवन of every human is already determined at the close of his previous जीवन, but the period may be sometimes lengthened or shortened. The length of the span was marked on the फारम को सास-रूप at मृत्यु, and that impresses the sign on the first सेल with which the building of the new body begins. Accordingly a coil is developed in the astral शरीर द्वारा elementals. The coil will let a certain amount of जीवन force pass, namely, enough for the span of the person’s जीवन.

The length of the span is predetermined so as to let the person do the काम and pass through the events called for by his भाग्य. Within the span he generates new विचारहरू, does or refuses to do the काम, makes new भाग्य, and he puts off some minor events. In a general way the course of his जीवन and the salient events, and the समय within which he must finish, are laid out for him, but he has choice as to how he will act in details and with what मानसिक दृष्टिकोण he will view these salient events.

The manner of मृत्यु is शारीरिक भाग्य, and is already predetermined at the end of the preceding जीवन. There is one exception, suicide. The mere disposition to commit suicide is predetermined, but even in that case the man can choose whether or not he will die by his own hand. He may have contemplated the act and refused to do it, but if he continues to think and योजना about suicide, the predetermined tendency together with his continued सोच will be exteriorized in the act of self-murder.

By committing suicide one does not escape from the allotted span of जीवन or from the sorrow, dread, दुखाइ or disgrace he feared to endure by living on. मृत्यु by one’s own hand is not like the ordinary case of मर्ने. In the case of self-murder the doer सँग रहन्छ सास-रूप in the radiant state of the physical plane, experiencing all it dreaded to meet in जीवन, and does not go into the after मृत्यु states until after the allotted span of जीवन ends. In the next जीवन on earth he will have the same inclination to commit suicide, but coupled with that will be a dread of it. In that जीवन he is liable to be murdered. In no case can he escape by suicide that which he feared to suffer. The conditions from which he sought escape will confront him again, because they are बाह्य उसको आफ्नै विचारहरू.

The physical body is the fulcrum on which विचारहरू are balanced. It is without महसुस गर्दै—almost as dead in जीवन as it is after मृत्यु. Decay, impermanence and corruption are almost synonymous with the human body. It is the sediment of all the worlds, their dregs and lees. The doer यसको समयमा जीवन on earth feels and इच्छा through such a body, and after मृत्यु it is confronted with what it has felt and desired through the body during जीवन. The activity and vigor, the सास र जीवन of the body, are due to the presence of the doer. The involuntary प्रकार्यहरू of the body continue only as long as the doer र यसको सास-रूप inhabit it. What seems to be a lasting body is a moving mass, constantly changing, always coming and going and held in visibility only while it is in passage through the shape of the astral body, according to the सास-रूप. A human body, however, is the thing on which all is set, around which all turns, upon which all that the doer longs for and आशा to have or to be is centered.

Though a human body has no permanence or existence in itself, by means of it the doer is put into touch with कुरा of the worlds and even of the spheres. By means of such a body the doer लाग्छ फारम, learns what its भावनाहरू र इच्छा are and how to refine them, and what the भावनाहरू of others are and how to feel with them. By means of this body the doer learns how to think.

प्रतिलिपि अधिकार 1974 द्वारा The Word Foundation, Inc.