चिन्ता र डस्टिन

हेरोल्ड डब्ल्यू पेरिकवल

अध्याय IX

RE-EXISTENCE

खण्ड 3

Aia को स्थायी को संसार मा एक Triune आत्म हुन को हुर्काउने। उत्तम शरीरमा यसको कर्ताको कर्तव्य। भावना र चाहनाले शरीरमा परिवर्तन ल्यायो। दुई, वा दोहोरो शरीर। परीक्षण र सन्तुलित मिलन मा भावना र इच्छा ल्याउने को परीक्षण।

त्यस पछि मृत्यु of the body the purgations of the doer are carried on by means of the सास-रूप, जस्तै विचारहरू विगतको जीवन are unrolled from the मानसिक वातावरण। यो सास-रूप had preserved the सम्झनाहरू of all that was said and done during the past जीवन, and presents them to the doer पछि मृत्यु states called नरक र स्वर्ग। को रूप मा doer is purged, some of the स्मृति impressions on the सास-रूप are burned off, though the impressions graved by विचारहरू मा रहन AIA। त्यस पछि doer has lived over the events of the past जीवन, it rests and the AIA remains in its dimensionless state in the मनोवैज्ञानिक वातावरण.

In due course, the AIA is acted on by a सोचे मा मानसिक वातावरण. Then it stimulates the सास को सास-रूप, which vivifies its inert फारम, “आत्मा"र सास र फारम together are the सास-रूप, the “living आत्मा,” for the next physical body. Eventually the doer enters the body and the AIA is affected by the development of the doer. Briefly stated,—after innumerable existences in human bodies the doer learns to resist the impulses of प्रकृति and to govern its इच्छा. It improves accordingly until, eventually, it brings its महसुस गर्दै-and-desire into balanced union, and, with its विचारक र ज्ञातकर्ता, यो एक हो ट्र्युन स्व complete, in a perfected, regenerated, sexless, immortal, physical body, in the Permanence को दायरा.

जब ट्र्युन स्व advanced and became एक खुफिया, को AIA was ready to take the place of that ट्र्युन स्व. It was like a bud, sensitive to the लाईट, ready to burst into bloom. Yet when the ट्र्युन स्व had progressed, it was quiescent and in darkness.

Figuratively speaking, a ray brighter than sunlight sundered the darkness, and raised the AIA into its sphere of लाईट, जहाँ AIA was at once translated as a ट्र्युन स्व। त्यो ट्र्युन स्व was in, and होशियार of, the measureless, शंकर लाईट को बुद्धि which had raised it, and was होशियार of itself as a ट्र्युन स्व यसको मूर्ख वातावरण; it knew that it never was not. There was no impression of समय, of evil, of injustice, गलतवा मृत्यु। यो ट्र्युन स्व थियो होशियार of the sum of the प्रकार्यहरू as which it was होशियार in each and all of the degrees of प्रकृति as which it had functioned before it became होशियार of and as itself in अनन्त. Because of its own मूर्ख वातावरण थियो होशियार को उपस्थिति को बुद्धिमत्ता. There it knew itself to be पहिचान-and-knowledge-and-ईमानदारीर रकारणर रमहसुस गर्दैर रइच्छा,—one ट्र्युन स्व। तर यसको doer part had yet to bring its महसुस गर्दैर रइच्छा सन्तुलित मिलन मा।

यसको ईमानदारीर रकारण, को विचारक, caused the ट्र्युन स्व को बारे मा सोच्न बुद्धिमत्ता and subjects of which it was made होशियार द्वारा लाईट; and as it सोचे, it was in its मानसिक वातावरण and in a different world, the जीवन world, though it was not होशियार को जीवन world. In सोच there came up in the ट्र्युन स्व the subjects of unity and separateness, immortality and मृत्यु, good and evil, न्याय and injustice, and other opposites. No राय, no conclusions were arrived at, merely the सोच went on. Just as the विचारक extended from the जीवन world into the प्रकाश द्वारा विश्व सोचत्यसो भए doer then extended into the जीवन world by its सोच। यो सोचे of the opposites, and so the doer थियो होशियार in that world. As it continued to think and feel, a third वातावरण, यसको मनोवैज्ञानिक वातावरण, was within the मूर्ख and the mental वातावरण। यो doer was now in the फारम world, and was होशियार of itself.

यसमा बिन्दु को ज्ञातकर्ता, को विचारक र doer were each in its own वातावरण. They were negative and the वातावरण positive, and each atmosphere was connected with the world in which it was. The ट्र्युन स्व was in its highest state in all its parts, and was not connected with the worlds and the senses of प्रकृति. Its three parts were adjusted, each to the others, so that the लाईट was present also in the psychic atmosphere of the doer। यो doer यसरी होशियार was at home in the लाईट.

In this way the AIA was translated into a ट्र्युन स्व. This was its coming into itself as a ट्र्युन स्व. The raising of the AIA, its translation into a ट्र्युन स्व, and the degree in which it was होशियार did not occur progressively, by development and in समय, but instantaneously, and the ट्र्युन स्व थियो होशियार in all degrees at once, in अनन्त.

अन्ततः द सोच को ट्र्युन स्व was turned to the condition it had been in when it was still the AIA, र गर्न सम्बन्ध which it then had to the सास-रूप. Now it knows that it must take the सास-रूप out of and away from प्रकृति and raise it to the degree of AIA लाई फारम the link between itself as ट्र्युन स्व, and the unintelligent एकाइहरु of प्रकृति. This the ट्र्युन स्व गर्छ। द सास-रूप thus became the AIA। रूपमा AIA, it had yet to be adjusted to its ट्र्युन स्व, to the four तत्व, the four worlds, the four senses, and the earth sphere as a whole.

जबकि ट्र्युन स्व was being raised to be एक खुफिया, the perfect body was inactive in safety in the interior of the earth. When the AIA is raised to be a ट्र्युन स्व, the perfect body is the physical body for that newly raised ट्र्युन स्व.

The body had been adjusted to the four worlds. It was sensitive to them. The doer used the four senses, which acted in the four worlds. It saw the प्रकाश world present through the three lower worlds and the interrelation of these with each other. It saw and heard the movements of the कुरा of the worlds and how the discords caused by human विचारहरू were brought into harmonies. Through स्वाद it sensed the गुणहरू and quantities of कुरा coming into फारम, and the comings and goings of कुरा in the maintenance and changing of the फाराम. By the sense of गंध it perceived the building of the structures in the फाराम.

यो doer with its four senses in alignment with the four worlds and their planes, perceived the difference and realities of the कुरा, फाराम and structures in each of the worlds, and its planes and states. It perceived the वास्तविकता मा सम्बन्ध of each to the others. It perceived that प्रकाश and heavy, great and small, near and far were interchangeable in different states and planes of any world. It perceived that when the senses were turned towards an object in any state and plane, the object was the measure of वास्तविकता and all else unreal; that when the senses were not limited but were aligned with the other states and planes all things were equally real in their own states and on their planes, and that no object lost its सापेक्ष वास्तविकता.

In its perfect body the doer thus became acquainted first with the प्रकाश, त्यसपछि संग जीवन, त्यसपछि संग फारम and lastly with the physical world.

यो बन्यो कर्तव्य को doer to make the connection between outside प्रकृति and the impersoned प्रकृति in the perfect body. It aroused the organs in the head and connected them with the planes of the प्रकाश world, from the प्रकाश plane of the physical world through दृष्टि and its generative system; and the doer मा थियो प्रकाश world and sensed the harmonies of the प्रकाश world within the lower worlds. It aroused and connected the organs of the thorax with the planes of the जीवन world from the जीवन plane of the physical world through सुन्नु and its respiratory system; and the doer मा थियो जीवन world and contemplated the activities of the जीवन world in itself and within the फारम and physical worlds. It aroused and connected the organs of the circulatory system with the planes of the फारम world from the फारम plane of the physical world through स्वाद and its circulatory system; and the doer मा थियो फारम world and gave attention to the mingling of the तत्व र फाराम. It aroused and connected the organs of the pelvic cavity with the planes of the physical world from the physical plane of the physical world through गंध and its digestive system; and the doer was in the physical world and it brought together the physical planes of the other worlds with the physical plane of the physical world and all were adjusted on the physical plane in its own physical body, in the Permanence को दायरा.

यो doer was so related to the perfect body that it and the विचारक र ज्ञातकर्ता को ट्र्युन स्व could later act freely in all of the worlds and that it could exercise the powers of any world in that world, through the systems and the organs in its fourfold body. In this body it was familiar and had contact with all states of कुरा in the physical world. In its physical body it could be present in all the four zones and states of कुरा भौतिक विमान को।

यो doer in its perfect two-columned body could perceive beings in the zones and in the bodies of the zones, for the लाईट यसको यसको बुद्धि was with it. These beings were of the fire, the air, the water and the earth, and beings made up of combinations of them. There were beings who were fixed in the bodies of the zones, beings who could move about in the bodies of the zones and beings who could move freely in the zones or their bodies or through any of the zones and bodies, going from one to the other.

यो doer perceived that the great difference between all these beings was that some had and others did not have the लाईट of बुद्धिमत्ता. Among those who did not have such लाईट there were beings of महानता and power who could do things which the doer had not the समझ to do, but these things were done by means of the लाईट furnished to those who had it. It perceived that the passage of the कुरा of the zones and in the bodies therein and the changes brought about in them were done by various beings without the लाईट द्वारा सोच of those who had it; and, that it was among those who had the लाईट। यो doer perceived that there were differences between those who had the लाईट, that the differences were in the stage of development of the doer; and that there were those who had to do with the कुरा of the zones on the planes of the physical world and those who had to do with the worlds beyond the physical. Among those who had to do with the कुरा of the zones were others like itself, who observed but took no part in the working of the कुरा. During all these times the doer knew no evil, no पाप, no sorrow, no मृत्यु. It knew only the good and perceived the working of कानुन as a harmonious whole.

All this took place while the ट्र्युन स्व, which had been raised from the state of AIA, was in its perfect immortal two-columned body in the Permanence को दायरा, and prior to the trial test, which its doer part must undergo, of bringing महसुस गर्दैर रइच्छा into balanced union, which test it, the doer, must successfully pass in order to take charge of and operate the perfect body, and to advance according to the Eternal Order of Progression, as alluded to previously.

इच्छा became active. It was a harmless इच्छा। यो doer wanted to take part in doing what it saw going on; it wanted to express itself by acting in the फाराम and with the forces of प्रकृति.

यो doer सोचे easily and clearly and its विचारहरू were at once exteriorized, that is, balanced because there was no attachment to the objects of the सोच. The wants of the doer were small, but what it wanted it called and that was exteriorized. So the doer यसको साथ थियो ट्र्युन स्व मा लाईट यसको यसको बुद्धि, in the interior of the earth. It had no डर, had all that the body needed, experiencing the world without contamination and acting in the world without losing its लाईट.

यो doer began to think about the things it saw and heard, tasted and smelled and about its भावनाहरू र यसको इच्छा. It understood how प्रकृति responded to these भावनाहरू र इच्छा. It did not understand the सम्बन्ध that desire had to feeling. भावना wanted desire, desire wanted feeling, each wanted to be itself and yet be the other; each wanted to be in the other and have the other in itself. There was a longing for each other. This longing, together with the सोच, brought about a change in the perfect two-columned body. There was then a circular path through the two columns, one in front, the other in the back of the body, for the लाईट देखि ट्र्युन स्व into the body, from the body into प्रकृति and back into the body and thence to the ट्र्युन स्व, (चित्र VI-D). भावना wanted an objectification of desire, and desire of feeling. When the change in the body came, the desire aspect became more pronounced, yet neither of the two columns was affected. Then there went out from the body a फारम, which was not physical. It was an मौलिक फारम। यो फारम eventually became female. भावना went from the doer into the female body, and desire of the doer, in the original body which had become male, saw the complement of itself in that companion body.

यो ज्ञातकर्ता र विचारक को ट्र्युन स्व लाई अनुमति दिनुहोस् doer to do this that the doer might learn of itself in प्रकृति अनि त्यो महसुस गर्दैर रइच्छा might adjust themselves to each other. When adjusted, महसुस गर्दै would go back into the two-columned body. This was the योजना and the path.

हरेक भावना, every movement, every act of इच्छा, was at once re-enacted by the companion, as in a mirror. भावनार रइच्छा felt that they were one. Indeed they were one, but they were one within, not without. इच्छा continued to look outwardly and then the doer सोचे outwardly to the reflection, instead of सोच inwardly from it. The इच्छा को doer began to think the other was different from itself, and इच्छा went out strongly to the other; the other craved इच्छा. From what are now the kidneys, adrenals and spleen a radiant fluid went out as the astral कुरा which later became the physical female part of the twin body.

त्यसपछि ट्र्युन स्व warned its doer. It let the doer see that it might learn from its female body all of प्रकृति that was not expressed in its own male body; that it must pass a trial and test through the लिङ्ग, and that its twin bodies must not consort. It was necessary for the doer सिक्न सम्बन्ध को लिङ्ग to each other, in the human world of change, so that the doer would be able to administer the destinies of nations of the human world, without being influenced by the लिङ्ग. This it would learn by bringing into balanced union its own इच्छार रमहसुस गर्दै in its male and female twin bodies. Doing this was the trial test. But union must be of इच्छा र महसुस गर्दै, not of the male and female bodies, in which इच्छा र महसुस गर्दै were. To allow union of the two bodies would be failure, as that would sever the two columns, would cause the loss of one of the columns and a loss of लाईट मा प्रकृति. Therewith would begin that affliction of its body which would end with expulsion from the inner earth, in the Permanence को दायरा. Then it would not be able to stand in the लाईट, but would thereafter be afraid of it and would lose its vision in the लाईट. Instead of seeing the deathless things in permanence it would be in an outside world of change, of लिङ्ग and of death, and live in पाप and sorrow and occasion पाप and sorrow in others. Blind to the लाईट it would wander through जीवन and death on the outer earth. It would forget the past, forget its ट्र्युन स्व, and forget the लाईट, except to be afraid of it, until it should regain the state which it then was in in the inner earth.

यस बीच doers that had come thus far, some took the warning and followed the path that the लाईट showed. These doers lived in their twin bodies and thus learned all there was of the प्रकृति of the human. Each pair reunited into one body as soon as महसुस गर्दैर रइच्छा were in permanently balanced union. The ट्र्युन स्व was then complete; it had direct लाईट in its three वातावरण and lived in its perfect, immortal, sexless, physical body, informed about all things by the लाईट यसको यसको बुद्धि.

यो doer यस्तो क ट्र्युन स्व thus advanced according to the Eternal Order of Progression. Those doers that failed in the trial test thereby exiled themselves from the Permanence को दायरा into the human world of change, of मृत्यु, and of re-existences in human bodies, (चित्र। VB), until, in due course, they adjust महसुस गर्दैर रइच्छा into balanced union, when the three parts of their Triune Selves will again be in a perfect, immortal, sexless physical body.

कहिलेकाँही doer that had passed the test, felt the troubles of the world and asked its विचारक र ज्ञातकर्ता that it be allowed to go among mankind to awaken the doers. That doer then became human and took the जिम्मेवारी of a human. It called together those in the world who were the fittest. It had insight and powers, which were made manifest to them and they gathered around it. Such a great doer could come only when the विचारहरू of many persons converged at the beginning of a cycle.

प्रतिलिपि अधिकार 1974 द्वारा The Word Foundation, Inc.