चिन्ता र डस्टिन

हेरोल्ड डब्ल्यू पेरिकवल

अध्याय VII

मानसिक निर्धारण

खण्ड 13

प्रकृति राज्यको इतिहास। सास र बोलीबाट सिर्जना। दुई प्रकारको अन्तर्गत सोच्दै। मानव शरीर प्रकृति राज्यको बान्की हो। प्रकृतिमा बुद्धिमत्ता।

Through all ages, Triune Selves have, by the सास and power of speech through the doers’ bodies, maintained or changed the kingdoms of प्रकृति.

जब doers in their perfect states wanted to produce things, they सोचे them and breathed them into physical existence. They knew what they wanted, and they knew what they were doing when they सोचे। यो लाईट को बुद्धि united with the इच्छा of the doer into a सोचे, about which they continued to think. That सोचे was a sound, but was not, had not, and did not make vibrations. However, when it passed into the फारम world it caused vibrations in कुरा which it affected. This vibrating कुरा built out the फारम; then the final word breathed consolidated the vibrating mass into the फारम को सोच वा को सोचे in the physical world. So all things physical came through the power of words, and continued in the world until they were spoken out of existence. They could not decay, could not be knocked apart. A word of dissolution had to be spoken to end their existence.

Today men make the world they live in just as then, but they make it and all things on it in अज्ञानता. They do not know what they are doing when they are सोच, nor do they know the power of their विचारहरू. They do not know that their विचारहरू when issued, are issued on the प्रकाश को विमान प्रकाश world. They do not know that these विचारहरू then descend as sound and speech in one, into the जीवन world, where they take कुरा को जीवन world as a magnet takes iron filings. There a thought is a sound. It is inaudible to the human ear, but it sounds in the जीवन world, and thereby gives जीवन गर्न कुरा it affects. It descends further and comes into the फारम world, taking with it that portion of जीवन कुरा. It is sound in the फारम world also, and makes a part of फारम कुरा coalesce. This causes the कुरा लिनु फारम, expressive of the sound, which comes into the physical world, but is still invisible. Then it passes on to the astral or radiant state of कुरा को फारम plane of the physical world, where it remains on the threshold of the radiant-radiant कुरा of the physical plane and is ready to be exteriorized in solid कुरा.

यो उपस्थिति of the plants and animals depends upon the appropriate season for germination. The सोचे, which is speech and sound in the different worlds, continues to sound until it is exteriorized. When the समय for this arrives the sound compels solid-solid particles to vibrate around and through the radiant-solid फारम and finally draws them into it. The sap in the plants and the fluids in the body of the animal build out the visible solid shape according to this astral फारम। एक सोचे of प्रेम र एक सोचे of लोभ are different as विचारहरू and they sound differently. The sound of the speech which is the thought differs from the समय the thought comes to the जीवन को विमान जीवन world until, with कुरा gathered, it arrives at the threshold of physical जीवन। माथि जीवन को विमान जीवन world the sound of that which will be formed as a yellow rose is as different from that which will be formed as a white carnation, as are the two flowers when at last seen and smelled.

यो फारम जसमा a सोचे is exteriorized is not necessarily furnished by the same doer from which comes the महसुस गर्दैर रइच्छा entity that will inhabit the फारम. For instance, the aggregate of strong sexual इच्छा and rage with an absence of general viciousness may coalesce after मृत्यु when the separation of सास-रूप र doer occurs, into a mass of desire that will be made to animate the body of a bull. The body of the bull is made of मौलिक कुरा चार मध्ये तत्व, तर फारम in which it is held is the expression of a सोचे, which, when it was सोचे and spoken, sounded as what is visible as the फारम of a bull. The फारम fits the inhabiting power of desire.

The atoms known to chemistry have a valence or combining capacity which they get from कुरा को फारम संसार। कुरा को फारम world combines कुरा को जीवन world into फाराम according to the combining capacity which the form कुरा receives from certain characteristics of that जीवन कुरा। यो जीवन कुरा receives these characteristics from सोच वा बाट विचारहरू, which can give character to जीवन कुरा only according to certain प्रकार or संख्या जसलाई विचारहरू belong. The विचारहरू give the character by unfolding and extending a बिन्दु toward a circle, (छवि IV-A).

Men think only under certain प्रकार, just as they eat with their mouths and walk with their legs, and not otherwise. The प्रकार in which men think come from Universal प्रकार or अंक, which themselves are not known on the earth except as the प्रकार under which men think. The Universal प्रकार came from abstract गन्ती; the only way in which they can be सोचे about is as two.

Man thinks under a type of two with an immeasurable नम्बर of subtypes. All mental activities in the individual mental वातावरण are governed by this type and its subtypes. Every सोचे therefore that is issued is under a subtype of one of the human types. When it is issued and comes to the जीवन world as speech and sound, it affects कुरा को जीवन world and imparts to it the वर्ण of its own particular subtype. That कुरा, when it is combined, grouped and given a वर्ण by सोच or by a सोचे, takes in मौलिक beings which are then of the subtype to which the सोचे belongs. What these subtypes are can be seen from the many फाराम in the physical world where they are exteriorized. They are all subtypes and variations of the type of two.

Two of the subtypes under which मानव जाती think are the man type and the woman type. A man thinks in the type he is; and a woman thinks in the type she is. All their विचारहरू are according to these two types. Underlying the two types and as a background for the सोच of man and woman is another type, the type of one. This type links the two. It is the secret of their महसुस गर्दैर रइच्छा or union. Neither man nor woman is able to think according to the type of one, but they think about it. Every समय मानव जाती attempt to think in the type of one, they become confused, as when they try to apply it to metaphysical speculations in धर्म or to think of the two or of the many as the one. All the सोच a human does in literature, business or pastimes, he does from or in his own type as a man or as a woman.

यो सोच is related to some zone of the four kingdoms, mineral, vegetable, animal and human. The idea of two is always there, active and passive, positive and negative, ठिक and left, up and down, प्रकाश and dark, निद्रामा and waking, जीवन र मृत्यु, good and bad, true and false, खुशी र दुखाइ, like and unlike, आत्मा र कुरा, me and not me, or not प्रकृति र प्रकृति. Humans think about two kinds of things only, the things they can see, hear, स्वाद, गंध and touch; and the second kind, the things that are not to be seen, heard, tasted, smelled or touched.

Whenever a man thinks about any of these things, he thinks of how he feels or इच्छा about them. He thinks of the महसुस गर्दै or desire as himself; it is he who इच्छा, it is he who thinks, it is he who is—always he. He relates this him to that which is—not him; he does not think of himself without सोच of what is not himself.

The male’s सोचे is according to the type of his sex as distinct from the female. When he thinks of other मानव जाती he thinks of them as men or as women. It is the same with a woman; her सोचे is according to the type of her sex. She thinks in the type which she is.

यो विचारहरू of men and women are of the type of the one who thinks and affects कुरा according to that type, whether they are exteriorized to that one or in प्रकृति.

दुई प्रकार, of man and of woman, produce in प्रकृति the same two. The nearer the kind is to the one who thinks the more pronounced is the type; the farther the less pronounced. So, plants are less markedly male and female than are animals. In minerals the type can be discerned only as positive and negative.

सोच्दै र विचारहरू लाई असर कुरा मा जीवन world and cause it to be grouped according to the type or subtype of the सोच or the thought. The grouping is caused by the sound which is the speech and thought, three aspects of the same action. The grouping by नम्बर of the particles of जीवन कुरा उत्पादन गर्दछ फारम मा फारम संसार को फारम कुरा, impressed in its structure by the grouping of the जीवन कुरा, coalesces according to the sound and to the structure of the जीवन कुरा that carries it. The फारम कुरा comes into the physical world, that is, into the invisible part thereof; and the फाराम, differing in each case, cause the particles of radiant-physical कुरा to vibrate accordingly and to be grouped into atoms, in the manner known to chemistry as those of the physical कुरा of the ninety-odd तत्व. So come into existence all crystals, those of frost designs and snow as well as those of minerals, the plants, the flowers and the bodies of all animals. The circulating sap in plants, the deposits in the plant which make it grow and produce flowers, fruits and seeds, the fluids in animal bodies with their resultant health, maturity and रोग, are produced in the same way. Each plant and animal conforms to some subtype of thought. The conformations are directed by the विचारकहरु of Triune Selves.

Two orders of बुद्धिमत्ता, को चिन्तकहरु and the Desirers, direct the operation of the विचारको कानून, through the Triune Selves to which they are related. The चिन्तकहरु observe the disturbance of कुरा मा जीवन world which all human सोच causes. They do not watch, they are aware of what occurs. The बुद्धिमत्ता of the order of Desirers काम with their Triune Selves in the फारम and physical worlds. Each of the orders acts in the world with which it is naturally in contact.

As the stream of सोच circulates within the मानसिक वातावरण of a human it affects the जीवन कुरा को जीवन world and comes under the notice of the Triune Selves acting there. They cause elementals to group जीवन कुरा according to the type and वर्ण को विचारहरू that are in the stream of सोच. Thereby the type under which the thought was produced is expressed in कुरा. Then disposition is made by the ट्र्युन स्व of the destination, course and समय cycles of the thought. Some विचारहरू are thus limited to the मानसिक वातावरण of the man, some are allowed to act further upon कुरा मा जीवन world and later to become physical acts, objects or events.

यो बुद्धिमत्ता do not act directly; they act through or with Triune Selves complete, and even with the embodied doers. For however imperfect the doer of a human may be, his ज्ञातकर्ता र आफ्नो विचारक always have the लाईट of the Intelligence and do not act otherwise than in accordance with it. As to the भाग्य of a human, it is directly operated by his विचारक. However distasteful, hard or oppressive the events of the जीवन of a human may be, they come to him through the विचारक उसको ट्र्युन स्व.

को एक भाग सोचे कुरा is marked for the mineral, vegetable and animal kingdoms. Of course there are no visible marks, but all is done by instantaneous सोच which produces geometrical प्रतीकहरू, र elementals obey involuntarily in carrying out the directions given them by the अंक and lines.

Some idea of the accuracy and quickness of the operations by these बुद्धिमत्ता and Triune Selves can be gained by reflecting upon the order and continuity which the physical universe exhibits, from the ocean tides to the structure of a pine needle. A सोचे is a being of potential power, for each एकाइ that is affected by it has behind it the power of its तत्व, as the faucet has that of the reservoir, and the लाईट of the Intelligence which comes through the विचारक liberates the power. Human विचारहरू, discordant, selfish, ignorant as they are, but having this tremendous potential power, would destroy the worlds, visible and invisible, if it were not for the control and direction by the बुद्धिमत्ता, यहाँ बोलाइएको छ चिन्तकहरु.

The directions which जीवन कुरा र elementals connected with it bear, are taken into the फारम world. Here the Desirers observe the direction given by the चिन्तकहरु. The Desirers have to do with the marshalling of the forces and elemental beings which bring about physical acts, objects and events. So they see to it that what is destined for the फाराम in the mineral, vegetable and animal kingdoms receives its proper form, from the glistening hairs of a horse to the dust on the wings of a moth, from a pine tree to a daisy. They also see to it that the animal फाराम are animated by appropriate इच्छा entities and that the plant फाराम and flowers have fitting elementals to inhabit them.

यी बुद्धिमत्ता and Triune Selves do not create the animals, plants and minerals; they merely see to it that the प्रकार which are in the mental वातावरण of मानव जाती are expressed by फाराम, which then appear as the outward aspect of the creatures in the animal, plant and mineral worlds. These प्रकार have resulted from all prior सोच in all prior lives of all doers in human bodies. A type is made of कुरा को जीवन संसार।

A type is the emblem of the sum of a variety of सोच that has been done in the past, but it is abstract, invisible and has no फारम. प्रकार are summarized records of फाराम, को सोच and of activities of intelligent-कुरा in प्रकृति-कुरा. They are the working out in different ages of some of the twelve अंक of the circle, according to which all सोच must be done. The circle and the twelve अंक are the ultimate source of all प्रकार, (चित्र। आई)। The प्रकार are exteriorized by the coordinate action of the लाईट को बुद्धि, को मानसिक वातावरण र विचारहरू in it, the AIA र सास-रूप and the process of generation.

The human body itself is an बाह्यकरण of प्रकार दिमागमा वातावरण, and projects and is the source and pattern of the mineral, plant and animal kingdoms. From the body as a pattern elementals body forth these प्रकार, comparatively few in नम्बर, as the earth and its myriad of animals, plants and minerals. The फाराम are then filled out and energized by इच्छा of मानव जाती and are given instinct by लाईट को बुद्धि त्यो भित्र गयो प्रकृति and which is the बुद्धि that guides प्रकृति and is commonly called परमेश्वरको.

मानव जाती होइनन् होशियार of these processes, which are carried on by parts of their mental, psychic and physical organizations, any more than they are होशियार of the processes of दृष्टि or digestion. Some of these processes go on after the मृत्यु भौतिक शरीर को।

प्रतिलिपि अधिकार 1974 द्वारा The Word Foundation, Inc.