चिन्ता र डस्टिन

हेरोल्ड डब्ल्यू पेरिकवल

अध्याय XIV

चिन्ता: सांसारिक असमानता छ

खण्ड 3

पुन: चलन जारी छ। शरीरमा कर्ता भाग। त्रिएक स्वयं र यसको तीन भागहरू। कर्ताका बाह्र भागहरू। कुनै मानिस असन्तुष्ट कहिले हुन्छ?

के आत्मा is has not been shown by those who have spoken of it and speculated about it. Nobody seems to have known what the आत्मा actually is or what it does. At least, the आत्मा has not heretofore been described so that its place and समारोह in the body could be understood. But much of what has been said about it does actually have place and समारोह in the make-up and maintenance of the body—even though many of the statements about आत्मा are contradictory. The आत्मा does die, but it lives again. The आत्मा is lost, but it is found, to resurrect its parts into a new body for the return of the होशियार doer to bodily जीवन in the world. “Man” (as the होशियार doer) must eventually “save his आत्मा.” And, the आत्मा, when saved, does save the body from मृत्यु. The discrepancies are reconciled by समझ को तथ्य: that what has been called “आत्मा” is actually the फारम को पक्ष सास-रूप, which is the most progressed and ultimate एकाइ of प्रकृति, including in itself all the प्रकार्यहरू as degrees in being होशियार that it has passed through in its training in the प्रकृति machine; that it is indestructible and cannot really die, though it is temporarily inert after मृत्यु and before it is recalled as the फारम for the building of another human body; that it is the फारम को सास-रूप which causes conception; that at birth its सास of जीवन enters into it; that it then becomes the living फारम (the living आत्मा), and thereafter depends on its own सास र छैन मा सास of its mother for the building up and maintenance of its body throughout the जीवन of that body. The फारम को सास-रूप, then, is the आत्मा of the body, and the सास हो जीवन को सास-रूप. The living सास बनाउँछ खाना into the flesh and blood and bone tissue, as the physical body, according to the योजना यसमा फारम। यो आत्मा or फारम of the body is not होशियार of itself or as itself. It is merely the फारम, जसमा होशियार doer in the body, by सोच, लेख्छन् योजनाहरू for the building of the body of its next जीवन, in which it will itself re-exist and operate.

जब doer in the human eventually restores the human body to the perfect state in which the doer had inherited the body, by adjusting its महसुस गर्दैर रइच्छा into balanced union and thereby balancing the सास-रूप, then that सास-रूप is ready to be advanced to the AIA राज्य को AIA is as a line, or neutral बिन्दु, बीचमा प्रकृति-side and the intelligent-side. Upon it is inscribed in symbolic lines the totality, in essence, of the acts and विचारहरू of all the human bodies of the doer in whose service it has been. After eternities of functioning as the AIA, it, so to speak, crosses the line, and is advanced on the intelligent-side of the universe and is a ट्र्युन स्व.

Only a small portion of the doer lives in the body. The entire doer is prevented from coming in because of the weakness, inefficiency and unfitness of the body. The portion of the doer that does come into the body is, moreover, subject to limitations imposed by its own faults, and to illusions and consequent delusions. Hence मानव जाती are limited in their समझ of that which is itself as the होशियार something in the body, as distinct from the body, and of how it works in the body or out of it. They are limited in the exercise of their powers for the advancement of the doer, and of those for guiding the forces of प्रकृति। यो doer is connected, on the one hand, with the body through the AIA र सास-रूप, and on the other hand, with the बुद्धि that has raised and has its ट्र्युन स्व चार्ज मा।

यो doer is कुरा, to use a प्रकृति term, but it is incomprehensible as प्रकृति-कुरा. Words for प्रकृति have to be used to describe this कुरा because there are no words for the doer को ट्र्युन स्व। तर आयाम, distance, size, weight, force, division, beginning and end and all other qualifications and limitations of प्रकृति-कुरा do not apply to the कुरा को doer.

A ट्र्युन स्व एक एकाइ that has been raised from the state of AIA and is now a एकाइ बुद्धिमान को -कुरा. It has three parts, the doer, को विचारकर ज्ञातकर्ता; each being a part, a सासर एक वातावरण. The breaths connect the ट्र्युन स्व वातावरण with the three parts of the ट्र्युन स्व. Each of these nine parts has an active and a passive aspect, and each of these eighteen aspects is represented in the others. Yet the ट्र्युन स्व with these hundreds of aspects is a एकाइछ एक. They have to be spoken of as separate, else they could not be described, explained, or understood; nevertheless they are एक.

यो ट्र्युन स्व is connected with the body by means of the small portion of the doer which lives in the body. Through the indwelling portion of the doer, the respective breaths flow and keep up the connections between that and the non-embodied portions, and the वातावरण। यी वातावरण, like the parts of the ट्र्युन स्व and their breaths, are कुरा, and all together are a एकाइ of कुरा.

तर यो कुरा cannot be measured or divided; it has no आयाम, no size or weight, it is incorporeal; it cannot be spoken of in any terms of corporeal प्रकृति-कुरा। यो हो कुरा of महसुस गर्दैर रइच्छा, को सोच and other intangible states and actions. No प्रकृति-कुरा can feel, इच्छा or think. Though the ट्र्युन स्व is one, it is होशियार in three degrees; passively as महसुस गर्दै, ईमानदारी, र म-ness; and, actively as इच्छा, कारण, र स्वार्थ.

को मूर्त भाग doer in a human is subject to limitations and to illusions. It is limited in the exercise of its own powers because of its own अज्ञानता, indifference, sloth, selfishness and self-indulgence. Because of अज्ञानता को doer does not conceive itself to be not of प्रकृति. It does not understand who and what it is, how it got here, what it has to do, what are its जिम्मेवारी and what is the उद्देश्य यसको यसको जीवन. Because of indifference it allows itself to remain in अज्ञानता and to be the slave of प्रकृति, and so it increases its troubles. Because of sloth its powers are dulled and deadened. Because of selfishness, of blindness to the अधिकार of others and of gratifying its own wants, it cuts itself off from समझ र महसुस गर्दै its powers. Because of self-indulgence, the बानी of giving way to its own inclinations, भोक and lusts, its powers are drained and wasted. Therefore it is limited in its समझ of who and what it is and of what it has to do to discover itself and to come into its inheritance.

यो doer in the human is limited in the exercise of its powers also by its slavery to प्रकृति। यो doer has made itself depend upon the four senses for its सोच, यसको महसुस गर्दै and desiring and its acting. It is unable to think of anything as apart from the senses or as other than as reported by the senses; and its महसुस गर्दै is guided and ruled by sensations, जो छन् प्रकृति elementals that play upon the nerves. The four senses originally functioned in the four worlds; now their perceptions are limited to the solid state of कुरा on the physical plane of the physical world. Therefore the doer is trained to regard only the hard, coarse, physical and most material things and to hold them to be the realities. The human is thus shut off from the higher realms and worlds of प्रकृति and cannot perceive in the प्रकाश विश्व वा मा जीवन विश्व वा मा फारम world or even on the three upper planes of the physical world, but is bound down to the four subdivisions of the lowest of the four states of कुरा भौतिक विमान मा।

को रन मानव जाती इच्छा, feel, think and act merely as human elementals, that is, their सोच, तिनीहरूको भावनाहरू र इच्छा द्वारा हावी छन् elementals, द्वारा sensations; they run after and act for sensations; उनीहरूको भावनाहरू र इच्छा dominate their सोच, and that turns around material things as the realities and is blind to the higher parts of प्रकृति and ignorant of the royalty of the doer; they have no लाईट उनीहरु मा मनोवैज्ञानिक वातावरण and the little लाईट मा मानसिक वातावरण of the human, is dimmed and obscured.

In addition to such limitations, मानव जाती are inevitably subject to illusions and delusions. The four senses are limited and disqualified from perceiving anything beyond on-ness, surfaces. If one were to be undeceived concerning प्रकृति, his senses would have to see, hear, स्वाद, गंध and make contact anywhere and everywhere. The sense organs, too, are defective, and so inhibit the free action of the senses, disqualified as these are. So the sense of दृष्टि does not see correctly, as they are, फारम, size, color, position; and प्रकाश it cannot see at all. So the sense of सुन्नु does not perceive what a sound is and what the sound means; the sense of स्वाद does not perceive what it is that it tastes in खाना, nor does this sense perceive फाराम, which it ought to do, as फाराम are to be apprehended by taste; the sense of गंध does not perceive the bodies which it contacts as गंध, and does not report their properties and गुणहरू.

यी कारणले illusions, महसुस गर्दै does not feel correctly about outside objects. भावना कारण सोच to conceive and interpret these objects so as to satisfy the incorrect महसुस गर्दै. Hence the information is incomplete, distorted and often false. Thus the human deludes himself about outside प्रकृति. His conceptions are delusions.

यो doer has twelve portions, which re-exist successively. When a doer portion enters the body it is embodied in the kidneys and adrenals by means of the सास. To this embodied portion of the doer is related the विचारक which does not come into the body, but is related to the lungs and the heart. With the विचारक हो ज्ञातकर्ता which is related to the pituitary and pineal bodies.

The small embodied doer portion is seldom if ever होशियार of its connection with the non-embodied portions, though there is no separation. There is a reciprocal action between the embodied and the non-embodied portions. Many of the ambitions, aspirations, विचारहरू, भावनाहरू र इच्छा of the human are not exhausted, recognized and adjusted during जीवन, and so fail to respond to the reciprocal action. Hence the states after मृत्यु, through which the doer portion that was in the body passes, are the states necessary to complete the reciprocal action of the non-embodied portions upon the portion that was in the body.

The portion in the body is होशियार of its loves and hates, दुखाइ र सुख, डर and longings and its turmoils and flashes of inspiration. It is होशियार as and of its भावनाहरू र इच्छा। यो छ होशियार also of its calculating, comparing, reasoning, judging and other mental actions, which are all instances of सोच संग शरीर-दिमाग, intellectually; but it is not होशियार of आफ्नै as any of these mental activities. It is होशियार एक पहिचान which it connects erroneously with its name and the body. It is not होशियार of यसको पहिचान, and it is not होशियार as यसको पहिचान, as who and what it is. It is होशियार of feeling and desire; and that “I” which it erroneously believes itself to be, is the false “I,” is the embodied portion of the doer which is mistaken for the true or real “I,” as which the ज्ञातकर्ता रूपमा मूर्ख part is होशियार, knows. Among the causes of misunderstanding the पहिचान of the human, are the presence in the doer of the I-aspect of the ज्ञातकर्ता and the misinterpretation of this given by the सोच under the pressure of desire. The मानव is होशियार को म-ness in it, and desire forces the mistaken conception, to please itself and feeling.

Of all this the run of मानव जाती are unconscious, except that they are conscious of भावनाहरू र इच्छा, and occasionally conscious of सोच and conscious of having an पहिचान. They are unconscious of the relations existing between any of the parts of the ट्र्युन स्व and their aspects and between these and the लाईट of बुद्धि.

There are in a human भावनाहरू र इच्छा that demand communion संग विचारक र ज्ञातकर्ता. Yet he is not satisfied if he tries to feel and think beyond प्रकृति. This is so with every doer portion in a body, but is true in a greater degree when certain others of the twelve portions of the doer are in the body, and the demand for communion संग विचारक र ज्ञातकर्ता is more urgent. Those portions are related on the intelligent-side. Then the restlessness causes the human to seek piety, रहस्यवाद, philosophy, occultism, asceticism, or forces him to engage in good works. These efforts do not satisfy him, because he cannot distinguish what is प्रकृति and what belongs to the होशियार something which is himself, the doer, and because he mixes the two in his conception of what he is and of what his “परमेश्वरको” is. As long as he is controlled by his शरीर-दिमाग he cannot distinguish himself as महसुस गर्दैर रइच्छा, and not as the elementals which he regards as feeling, and he is unable to feel and think away from प्रकृति, and the urge to feel and think beyond प्रकृति makes him dissatisfied.

प्रतिलिपि अधिकार 1974 द्वारा The Word Foundation, Inc.