ĠEBEL U SIMBOLI TAGĦHA
Harold W. Percival
DEFINITIONS AND EXPLANATIONS
The following is an abbreviated list from the Definitions and Explanations section of Thinking and Destiny. For a better understanding of these terms, the entire book can be accessed at thewordfoundation.org.—Ed.
Aia: is the name here given to a unit that has successively progressed through each and every degree in being conscious as its funzjoni in a University of Laws, in a perfect, sexless and immortal body; which has graduated from nature, and is on the intelligent-side as a point or line distinguishing it from the nature-side.
L-aptit: huwa l- xewqa to gratify taste and smell with material, in response to the urge of entities of nature to keep matter in circulation.
Art: is skill in the expression of tħossok u xewqa.
Atmosfera: hija l-massa ta 'materjal imxerred li joħroġ minn u jdawwar kwalunkwe oġġett jew ħaġa.
Atmosfera, Bniedem Fiżiku: is the spherical mass of radiant, airy, fluid, and solid units emanating from and kept circulating in four constant streams of units in and through the body by the nifs, the active side of the forma ta ’nifs.
Atmosfera tal-Bniedem, Psikika: is the active side of the doer, the psychic part of the Triune Self, the passive side of one portion of which exists in the kidneys and adrenals and the voluntary nerves and the blood of the human body. It surges, pounds, pulls and pushes through the blood and nerves of the body in response to the xewqa u tħossok tal- doer which re-exists in the body.
Atmosfera tal-Bniedem, Mentali: is that part of the mental atmosphere of the Triune Self which is through the psychic atmosphere and by means of which the tħossok-moħħ u moħħ ix-xewqa may think at the neutral points between the uninterrupted inflow and outflow of breathing.
Atmosfera, ta 'Waħda mit-Triuna Tiegħu, Noetika: is, so to say, the reservoir, from which the Conscious Light is conveyed by the mental and psychic atmospheres to the doer-in-the-body through the nifs.
Nifs: hija l-ħajja tad-demm, il-pervader u l-bennej tat-tessut, il-preserver u l-qerda, minn jew fejn l-operazzjonijiet kollha tal-ġisem ikomplu jeżistu jew jgħaddu mill-eżistenza, sakemm bil-ħsieb li ssir biex tirriġenera u terġa 'ġġib il-ġisem għal ħajja eterna.
Forma tan-nifs: is a nature unit which is the individual living forma (soul) of each human body. Its nifs builds and renews and gives life to tissue according to the pattern furnished by the forma, U tagħha forma keeps in forma the structure, its body, during its presence in the body. Mewt is the result of its separation from the body.
Ċellula, A: is an organization composed of transient units of matter from the radiant, airy, fluid, and solid streams of matter, organized into living structure by the related and reciprocal action of four compositor units: the breath-link, life-link, forma-link, and cell-link compositor units constituting that cell, which is not visible, not the body of composed transient units which may be visible or seen under a microscope. The four compositor units are linked together and remain in that cell; the transient units are like flowing streams from which the compositors continue to catch and compose transient units into and as the body of that cell during the continuance of the larger organization of which that cell is a component part. The four compositor units of a cell in a human body are indestructible; when they are not supplied with transient units the cell body will cease, be decomposed and disappear, but the compositors of the cell will again build out a body at some future time.
Karattru: is the degree of honesty and truthfulness of one’s sentimenti u xewqat, as expressed by his individual thought, word and action. Honesty and truthfulness in thought and act are the fundamentals of good karattru, the distinguishing marks of a strong and considerate and fearless karattru. Character is inborn, inherited from one’s own former lives, as the predisposition to think and act; it is continued or changed as one chooses.
Kuxjenza: is the sum of knowledge about what should not be done in relation to any moral subject. It is one’s standard for right thinking, right tħossok, and right action; it is the soundless voice of rightness in the heart that forbids any thought or act which varies from what it knows to be right. The “No” or “Don’t” is the voice of the doer’s knowledge concerning what he should avoid or not do or not give consent to be done in any situation.
Sensi: hija l-Preżenza fl-affarijiet kollha - li biha kull ħaġa hija konxja fil-grad li fih hija konxja as xiex jew of what it is or does. As a word it is the adjective “conscious” developed into a noun by the suffix “ness.” It is a word unique in language; it has no synonyms, and its meaning extends beyond human comprehension. Consciousness is beginningless, and endless; it is indivisible, without parts, qualities, states, attributes or limitations. Yet, everything, from the least to the greatest, in and beyond time and space is dependent on it, to be and to do. Its presence in every unit of nature and beyond nature enables all things and beings to be conscious as xiex jew of x'inhuma, u x'għandhom jagħmlu, biex ikunu konxji u konxji tal-affarijiet u l-bnedmin l-oħra kollha, u għall-progress fit-tkomplija ta 'livelli ogħla ta' konxja lejn l-unika Realtà aħħarija — Is-Sensi.
Mewt: is the departure of the conscious self in the body from its fleshly residence, the snapping or severance of the fine elastic silvery thread that connects the forma ta ’nifs with the body. The severance is caused by the willing or with the consent of oneself to have its body die. With the breaking of the thread, resuscitation is impossible.
Xewqa: is conscious power within; it brings about changes in itself and causes change in other things. Desire is the active side of the doer-in-the-body, the passive side of which is tħossok; but desire cannot act without its other inseparable side, tħossok. Desire is indivisible but appears to be divided; it is to be distinguished as: the desire for knowledge and the desire for sex. It is, with tħossok, the cause of the production and reproduction of all things known or sensed by the human. As the desire for sex it remains obscure, but manifests through its four branches: the desire for ikel, the desire for possessions, the desire for a name, and the desire for power, and their innumerable offshoots, such as hunger, love, hate, affection, cruelty, strife, greed, ambition, adventure, discovery, and accomplishment. The desire for knowledge will not be changed; it is constant as the desire for Self-knowledge.
Destin: hija neċessità; dak li għandu jkun jew jiġri, bħala riżultat ta 'dak li kien maħsub u qal jew magħmul.
Destin, Fiżiku: includes everything concerning the heredity and constitution of the human physical body; the senses, sex, forma, and features; the health, position in life, family, and human relations; the span of life and manner of mewt. The body and all concerning the body is the budget of credit and debit which has come over from one’s past lives as the result of what one thought and did in those lives, and with which one has to deal in the present life. One cannot escape what the body is and represents. One must accept that and continue to act as in the past, or one may change that past into what one thinks and wills to be, to do, and to have.
Destin, Psikika: is all that has to do with tħossok-and-xewqa as one’s conscious self in the body; it is the result of what in the past one has desired and thought and done, and of that which in the future will result from what one now xewqat and thinks and does and which will affect one’s tħossok-and-xewqa.
Destin, Mentali: is determined as what, of what, and for what the xewqa u tħossok tal- doer-in-the-body think. Three minds— the moħħ tal-ġisem, moħħ ix-xewqa, u tħossok-moħħ—are put at the service of the doer, by the thinker of its Triune Self. The thinking which the doer does with these three minds is its mental destin. Its mental destin is in its mental atmosphere and includes its mental karattru, mental attitudes, intellectual attainments and other mental endowments.
Destin, Noetiku: is the amount or degree of Self-knowledge that one has of oneself as tħossok u xewqa, which is available, is in that part of the noetic atmosphere which is in one’s psychic atmosphere. This is the result of one’s thinking and use of one’s creative and generative force; it manifests as one’s knowledge of humanity and human relations on the one hand, and on the other through physical destiny, as troubles, afflictions, mard, or infirmities. Self-knowledge is shown by self-control, the control of one’s sentimenti u xewqat. One’s noetic destiny may be seen in time of crisis, when one knows just what should be done for oneself and others. It may also come as intuition for enlightenment on a subject.
dimensjonijiet: are of matter, not of space; space has no dimensions, space is not dimensional. Dimensions are of units; units are indivisible constituents of mass matter; so that matter is a make-up, composed of or as indivisible units related to and distinguished from each other by their particular kinds of matter, as dimensions. Matter is of four dimensions: on-ness, or surface matter; in-ness, or angle matter; throughness, or line matter; and presence, or point matter. The numbering is from the apparent and familiar to the remote.
L-ewwel dimensjoni ta 'l-unitajiet, unitajiet ta' fuq jew ta 'wiċċ, m'għandha l-ebda fond jew ħxuna perċettibbli jew solidità; jiddependi fuq u jeħtieġ b'mod partikolari t-tieni u t-tielet dimensjonijiet biex jagħmilha viżibbli, tanġibbli, solida.
It-tieni dimensjoni ta 'l-unitajiet hija ħaġa in kwistjoni jew ta' angolu; jiddependi fuq it-tielet dimensjoni biex din tikkumpatta uċuħ fuq uċuħ bħala massa.
It-tielet dimensjoni ta 'l-unitajiet hija throughness jew materja lineari; jiddependi fuq ir-raba 'dimensjoni biex din iġġorr, tmexxi, tittrażmetti, tittrasporta, timporta u tesporta materja mill-materja mhux dimensjonali mhux manifestata għal ġewwa u tiffissa l-uċuħ fuq l-uċuħ u għalhekk toħroġ u tistabbilizza uċuħ bħala materja tal-wiċċ solidu.
The fourth dimension of the units is presence or point matter, a succession of points as the basic matter line of points, along which or through which the next dimension of line matter is built and developed.
Thus it will be seen that unmanifested undimensional matter manifests as or through or by means of a point, and as a succession of points as a matter line of point units, by means of which the next dimension of units as line matter is developed, and by means of which is in-ness or angle matter, which compacts surfaces on surfaces until visible tangible solid matter is shown as the acts, objects and events of this objective physical world.
Marda: Marda tirriżulta mill-azzjoni kumulattiva ta ’ħsieb hekk kif tkompli tgħaddi mill-parti jew il-ġisem li għandha tiġi affettwata, u eventwalment l-esternalizzazzjoni ta’ din il-ħsieb hija l-marda.
Bieb: That conscious and inseparable part of the Triune Self which periodically re-exists in the man body or woman body, and which usually identifies itself as the body and by the name of the body. It is of twelve portions, six of which are its active side as xewqa and six are its passive side as tħossok. The six active portions of xewqa re-exist successively in man bodies and the six passive portions of tħossok re-exist successively in woman bodies. But xewqa u tħossok are never separate; xewqa in the man body caused the body to be male and dominates its tħossok side; and tħossok in the woman body caused its body to be female and dominates its xewqa ġenb.
Dazju: is what one owes to oneself or to others, which must be paid, willingly or unwillingly, in such performance as that duty calls for. Duties bind the doer-in-the-body to repeated lives on earth, until the doer frees itself by performance of all duties, willingly and gladly, without hope of praise or biża of blame, and being unattached to the results well done.
Ego: huwa l- tħossok of the identity of “I” of the human, due to the relation of tħossok to the identity of I-ness of its Triune Self. The ego usually includes the personality of body with itself, but the ego is only the tħossok tal-identità. Jekk il- tħossok were the identity, the tħossok in the body would know itself as the permanent and deathless “I” which persists through and beyond all time in unbroken continuity, whereas the human ego knows no more about itself than that it is “a tħossok".
Element, An: is one of the four fundamental kinds of nature units into which nature as matter is classified and of which all bodies or phenomena are composed, so that each element may be distinguished by its kind from each of the other three elements, and so that each kind may be known by its karattru u funzjoni, whether combining and acting as forces of nature or in the composition of any body.
Elementali, An: is a unit of nature manifesting as of the element of fire, or of air, or of water, or of earth, individually; or as an individual unit of an element in a mass of other nature units and dominating that mass of units.
Elementali, t'isfel: are of the four elementi of fire, air, water, and earth units, here called causal, portal, forma, and structure units. They are the causes, changes, maintainers, and appearances of all things in nature which come into existence, which change, which remain for awhile, and which will dissolve and vanish, to be re-created into other appearances.
Elementali, Fuq: are beings of the fire, air, water, and earth elementi, out of which they are created by Intelligences of the spheres, or by the Triune Selves complete, who constitute The Government of the world. Of themselves these beings know nothing and can do nothing. They are not individual nature elementals as nature units, in process of development. They are created out of the unmanifested side of the elementi by thinking, and respond perfectly to the thinking of the Triune Selves who direct them in what they are to do. They are executioners of law, against which no nature gods or other forces can prevail. In religions or traditions they may be mentioned as archangels, angels, or messengers. They act by direct order of The Government of the world, without human instrumentality, although one or more may appear to give instruction to the human, or to bring about changes in the affairs of men.
Emozzjoni: is the rousing and expression of xewqa by words or acts, in response to sensations of pain or pleasure by tħossok.
Dejjiema, huwa dak li mhux affettwat mill-ħin, mill-bidu u bla tmiem, fi u lil hinn mill-ħin u s-sensi, mhux dipendenti fuq, limitat jew li jista 'jitkejjel biż-żmien u s-sensi bħala passati, preżenti, jew futuri; dik li fiha l-affarijiet huma magħrufa li huma kif inhuma, u li ma jistgħux jidhru li m'humiex.
Fatti: huma r-realtajiet tal-atti, l-oġġetti jew l-avvenimenti oġġettivi jew suġġettivi fl-istat jew fuq il-pjan li fuqhom huma esperjenzati jew osservati, kif evidenti għal u pprovati mis-sensi, jew kif ikkunsidrati u ġġudikati bir-raġuni. Il-fatti huma ta 'erba' tipi: fatti fiżiċi, fatti psikiċi, fatti mentali, u fatti noetiċi.
Fidi: is the imagination of the doer which makes a strong impression on the forma ta ’nifs because of trust and confidence without doubt. Faith comes from the doer.
Biża ': huwa l- tħossok of foreboding or impending danger concerning mental or emozzjonial or physical trouble.
Tħossok: is that of one’s conscious self in the body which feels; which feels the body, but does not identify and distinguish itself as feeling, from the body and the sensations which it feels; it is the passive side of the doer-in-the-body, the active side of which is xewqa.
Ikel: huwa ta 'materjal naturali magħmul minn kombinazzjonijiet innumerabbli ta' komposti ta 'unitajiet ta' nar, arja, ilma, u terrestri, għall-bini ta 'l-erba' sistemi u l-manutenzjoni tal-ġisem.
Formola: hija l-idea, it-tip, id-disinn jew id-disinn li jiggwidaw u jiffurmaw u jillimita l-ħajja bħala tkabbir; u l-istruttura tal-forma u l-istruttura tal-moda tidher bħala viżibilità.
Funzjoni: huwa l-kors ta 'azzjoni maħsub għal persuna jew ħaġa, u li jitwettaq bl-għażla, jew bil-ħtieġa.
Alla, A: is a thought being, created by the thoughts of human beings as the representative of the greatness of what they feel or biża; as what any one would or might like to be, to will, and to do.
Gvern, Awto-: Self, oneself, is the sum of the sentimenti u xewqat of the conscious doer who is within the human body and who is the operator of the body. Government is authority, administration and method by which a body or state is ruled. Self-government means that one’s sentimenti u xewqat which are or may be inclined, through preferences, prejudices or passions to disrupt the body, will be restrained and guided and governed by one’s own better sentimenti u xewqat which think and act with rightness and reason, as the standards of authority from within, instead of being controlled by the likes and dislikes concerning the objects of the senses, which are the authorities from outside the body.
Grazzja: is loving kindness in behalf of others, and ease of thought and tħossok expressed in conscious relation to forma and action.
Drawwa: is the expression by word or act of an impression on the forma ta ’nifs by thinking. Repetition of strange sounds or acts often causes uneasiness of the individual and of the observer, which is likely to become increasingly more pronounced unless the cause is removed. This can be done by not continuing the thinking which causes the habit, or by positive thinking to: “stop” and “do not repeat”—whatever the word or act is. The positive thinking and mental attitude against the habit will efface the impression on the forma ta ’nifs, and so prevent its recurrence.
Smigħ: is the unit of air, acting as the ambassador of the air element of nature in a human body. Hearing is the channel through which the air element of nature and the respiratory system in the body communicate with each other. Hearing is the nature unit which passes through and relates and vitalizes the organs of the respiratory system, and funzjonijiet as hearing through the right relation of its organs.
Ġenna: is the state and period of happiness, not limited by the earthly time of the senses, and which seems to have no beginning. It is a composite of all one’s thoughts and ideals of life on earth, where no thought of suffering or unhappiness can enter, because these as memories were removed from the forma ta ’nifs during the purgatorial period. Heaven really begins when the doer is ready and takes on its forma ta ’nifs. This does not seem like a beginning; it is as though it had always been. Heaven ends when the doer has gone through and exhausted the good thoughts and good deeds which it had and did while on earth. Then the senses of sight and hearing and taste and smell are loosened from the forma ta ’nifs, and go into the elementi of which they were the expression in the body; the portion of the doer returns into itself, istence, where it is until its turn comes for its next re-existence on earth.
Infern: is an individual condition or state of suffering, of torment, not a community affair. The suffering or torment is by parts of the sentimenti u xewqat which have been separated from and sloughed off by the doer in its passage through metempsychosis. The suffering is because the sentimenti u xewqat have no means by or through which they can be relieved, or of getting what they grieve for, crave and xewqa. That is their torment—hell. While in a physical body on earth, the good and evil sentimenti u xewqat had their periods of joy and sorrow which were intermingled throughout that life on earth. But during metempsychosis, the purgatorial process separates the evil from the good; the good go on to enjoy their unalloyed happiness in “heaven,” and the evil remain in what then is torment of suffering, where the individual sentimenti u xewqat can be and are impressed, so that when they are again brought together, they can, if they choose, shun the evil and profit from the good. Heaven and hell are for experiencing, but not for learning. Earth is the place for learning from experience, because earth is the place for thinking and learning. In the states after mewt the thoughts and deeds are as in a dream lived over again, but there is no reasoning or new thinking.
Onestà: huwa l- xewqa to think of and see things as the Conscious Light in thinking shows these things as they really are and then to deal with those things as the Conscious Light shows that they should be dealt with.
Human Being, A: is a composition of units of the four elementi of nature composed and organized as cells and organs into four systems represented by the four senses of sight, hearing, taste, and smell, and automatically coordinated and operated by the forma ta ’nifs, the general manager of the man body or woman body; and, into which a portion of the doer enters and re-exists, and makes the animal human.
Umanità: is the common origin and relation of all the incorporeal and immortal doers in human bodies, and is the sympathetic tħossok in human beings of that relation.
Identità, Wieħed: huwa l- tħossok of identity in one’s body, one’s own tħossok as being the same now as what one was in the past, and the same tħossok to be in the future. One’s tħossok of identity is necessary and certain in the doer through the body, because of its inseparability from the identity of the knower of one’s Triune Self.
Għandi: is the incorporeal, undying, and continuously unchanging identity of the Triune Self in the dejjiema; not embodied, but whose presence enables tħossok in the human body to think and feel and speak of itself as “I” and to be conscious of the unchanging identity throughout the constantly changing life of its corporeal body.
Injoranza: is mental darkness, the state in which the doer-in-the-body is, without knowledge of itself and of its rightness and reason. The emozzjonijiet and passions of its tħossok u xewqa have eclipsed its thinker and knower. Without the Conscious Light from them it is in darkness. It cannot distinguish itself from the senses and the body it is in.
Intelliġenza, An: huwa tal-ogħla ordni ta 'unitajiet fl-Univers, li jirrelata l-Awto Triun tal-bniedem mal-Intelliġenza Suprema permezz tad-Dawl konxju tiegħu nnifsu, li bih jagħtih il-bniedem u b'hekk jippermettilu jaħseb.
Intelliġenza, Fakultajiet ta ’: There are seven: the light and I-am faculties which govern the sphere of fire; the time and motive faculties governing the sphere of air; the image and dark faculties in the sphere of water; and the focus faculty in the sphere of earth. Each faculty has its own particular funzjoni and power and purpose and is inseparably interrelated with the others. The light faculty sends light to the worlds by means of its Triune Self; the time faculty is that which causes the regulation and changes in nature units in their relation to each other. The image faculty impresses the idea of forma on matter. The focus faculty centers other faculties on the subject to which it is directed. The dark faculty resists or gives strength to the other faculties. The motive faculty gives purpose and direction to thought. The I-am faculty is the real Self of the Intelligence. The focus faculty is the only one which comes into contact with the body through the doer fil-ġisem.
Intelliġenza, Il-Suprema: is the limit and ultimate degree that an intelligent unit can advance to in being conscious as a unit. The Supreme Intelligence represents and comprehends all other Intelligences in the spheres. It is not the ruler of other Intelligences, because Intelligences know all law; they are law and each Intelligence rules itself and thinks and acts in accord with universal law. But the Supreme Intelligence has in its charge and supervision all the spheres and worlds and knows the gods and beings throughout universal nature.
Ġustizzja: hija l-azzjoni tal-għarfien fir-rigward tas-suġġett li qed jiġi kkunsidrat, u fis-sentenza ppronunzjata u preskritta bħala liġi.
Knower, Il: is that of the Triune Self which has and is actual and real knowledge, of and in time and the dejjiema.
L-għarfien huwa ta ’żewġ tipi: real or Self-knowledge and sense- or human knowledge. Self-knowledge of the Triune Self is inexhaustible and immeasurable and is common to the knowers of all Triune Selves. It is not dependent on the senses though it includes all that has taken place in the worlds; this concerns everything from the least developed unit of nature to the all-knowing Triune Self of the worlds throughout the entirety of time in the dejjiema. It is the real and unchanging knowledge at once available in the minutest detail and as one perfectly related and complete whole.
Sense-knowledge, science, or human knowledge, is the accumulated and systematized sum of the fatti of nature observed as natural laws, or experienced by the doers through their undeveloped senses and imperfect bodies. And the knowledge and statements of the laws have to be changed from time to time.
Ħajja: is a unit of growth, the carrier of light through forma. Life acts as agent between the above and the below, bringing the fine into the gross and reconstructing and transforming the gross into refinement. In every seed there is a unit of life. In man it is the forma ta ’nifs.
Life (To One’s Critical Understanding): huwa iktar jew inqas ta 'ħmar il-lejl, serje apparentement vera imma inċerta ta' ġrajjiet f'daqqa jew twila, avvenimenti aktar jew inqas strambi u intensi - fantasmagoria.
Dawl: huwa dak li jagħmel l-affarijiet viżibbli, imma li ma jistax jidher fih innifsu. Huwa magħmul mill-unitajiet ta 'dawl tax-xemx jew dawl tax-xemx jew dawl tax-xemx jew dawl tad-dinja, jew mill-kombinazzjoni jew kondensazzjoni u espressjoni tagħhom bħala elettriku jew bħala l-kombustjoni ta' gassijiet, fluwidi jew solidi.
Dawl, Waħħal u Ma Jistax: is the Conscious Light of the Intelligence loaned to the Triune Self, which the doer-in-the-body uses in its thinking. The attachable light is that which the doer sends into nature by its thoughts and acts, and reclaims and uses again and again. The unattachable Light is that which the doer has reclaimed and made unattachable, because it has balanced the thoughts in which the Light was. Light that is made unattachable is restored to one’s noetic atmosphere and is available to that one as knowledge.
Konxju ħafif: is the Light which the Triune Self receives from its Intelligence. It is not nature nor reflected by nature, though, when it is sent into nature and associates with nature units, nature seems to manifest intelligence, and it may be called the God in nature. When, by thinking, the Conscious Light is turned and held on any thing, it shows that thing to be as it is. The Conscious Light is therefore Truth, because Truth shows things to be as they are, without preference or prejudice, without disguise or pretense. All things are made known by it when it is turned and held on them. But the Conscious Light is fogged and obscured by thoughts when tħossok-and-xewqa try to think, so the human being sees things as it wants to see them, or in a modified degree of Truth.
Dawl fil-Bieb, Potenzjal: When one performs duties uncomplainingly, ungrudgingly and with pleasure because they are his duties, and not because he will profit or gain or get rid of them, he is balancing his thoughts which made those duties his duties, and the Light that he frees when the thoughts are balanced gives him a new sense of the joy of freedom. It gives him an insight into things and subjects he had not understood before. As he continues to free the Light he had kept bound in the things he craved and wanted, he begins to feel and understand the potential Light that is in him and which will be actual Conscious Light when he becomes an Intelligence.
Dawl tan-Natura: is the reaction as shine, sparkle, brightness or glitter of combinations of nature units, to the Conscious Light sent into nature by the doers in human bodies.
Materja: hija sustanza manifestata bħala unitajiet mhux intelliġenti bħan-natura, u, li tipprogressa biex tkun unitajiet intelliġenti bħal Triune Selves.
Tifsira: hija l-intenzjoni fi ħsieb espress.
Mind: huwa l- funzjonament of intelligent-matter. There are seven minds, that is, seven kinds of thinking by the Triune Self, with the Light of the Intelligence,—yet they are one. All seven kinds are to act according to one principle, which is, to hold the Light steadily on the subject of the thinking. They are: the mind of I-ness and the mind of selfness of the knower; the mind of rightness and the mind of reason of the thinker; the mind of tħossok and the mind of xewqa tal- doer; u il moħħ tal-ġisem which is also used by the doer for nature, and for nature only. The term “mind” is here used as that funzjoni or process or thing with which or by which thinking is done. It is a general term here for the seven minds, and each of the seven is of the reason side of the thinker of the Triune Self. Thinking is the steady holding of the Conscious Light on the subject of the thinking. The mind for I-ness and the mind for selfness are used by the two sides of the knower of the Triune Self. The mind for rightness and the mind of reason are used by the thinker of the Triune Self. The tħossok-moħħ u l- moħħ ix-xewqa u moħħ tal-ġisem are to be used by the doer: the first two to distinguish tħossok u xewqa from the body and nature and to have them in balanced union; the moħħ tal-ġisem is to be used through the four senses, for the body and its relation to nature.
Mind, Il-Korp-: The real purpose of the body-mind is for the use of tħossok-and-xewqa, to care for and to control the body, and through the body to guide and control the four worlds by means of the four senses and their organs in the body. The body-mind can think only through the senses and in terms restricted to the senses and sensuous matter. Instead of being controlled, the body-mind controls tħossok-and-xewqa so that they are unable to distinguish themselves from the body, and the body-mind so dominates their thinking that they are compelled to think in terms of the senses instead of in terms suited to tħossok-and-xewqa.
Mind, Tħossok-: is that with which tħossok thinks, according to its four funzjonijiet. These are perceptiveness, conceptiveness, formativeness, and projectiveness. But instead of using these for the emancipation of itself from bondage to nature, they are controlled through the moħħ tal-ġisem by nature through the four senses: sight, hearing, taste, and smell.
Mind, Ix-Xewqa-: li xewqa should use to discipline and control tħossok and itself; to distinguish itself as xewqa from the body in which it is; and, to bring about the union of itself with tħossok; it has, instead, allowed itself to be subordinate to and to be controlled by the moħħ tal-ġisem in service to the senses and to objects of nature.
Morali: are determined to the degree that one’s sentimenti u xewqat are guided by the soundless voice of kuxjenza in the heart concerning what not to do, and by the sound judgment of reason, as to what to do. Then, notwithstanding allurements of the senses, one’s conduct will be straightforward and right, with respect to oneself and with consideration for others. One’s morals will be the background of one’s mental attitude.
natura: is a machine composed of the totality of unintelligent units; units that are conscious as their funzjonijiet biss.
Noetiku: Dak li huwa ta 'għarfien jew relatat mal-għarfien.
numru: hija Waħda, sħiħa, bħala ċirku, li fiha n-numri kollha huma inklużi.
Numri: huma l-prinċipji li jkunu, fil-kontinwità u fir-rigward ta 'l-unità, Oneness.
Waħda: hija unità, unità jew ħaġa sħiħa, l-oriġini u l-inklużjoni tan-numri kollha bħala l-partijiet tagħha, fl-estensjoni jew fit-tlestija.
Passjoni: is the raging of sentimenti u xewqat concerning objects or subjects of the senses.
Paċenzja: is calm and careful persistence in the accomplishment of xewqa or purpose.
Korp Fiżiku Perfect: is the state or condition which is the ultimate, the complete; from which nothing can be lost, nor to which anything can be added. Such is the perfect sexless physical body of the Triune Self in the Realm of Permanence.
Personalità: is the corporeal human body, the mask, in and through which the incorporeal doer of xewqa-and-tħossok thinks and speaks and acts.
Pjan: huwa dak li juri l-mod jew il-mezzi li bihom jintlaħaq l-iskop.
Qawwa, Konxja: is xewqa, which brings about changes in itself, or which causes change in other things.
Preġudizzju: is judging a person, place or thing to which tħossok-and-xewqa are opposed, without considering, or regardless of, right or reason. Prejudice prevents right and just judgment.
Prinċipju, A: is that fundamental in a thing of which it was, by which it came to be what it is, and according to which its karattru may be known wherever it is.
Għan: huwa r-raġuni ta 'gwida fl-isforz bħala l-ħaġa immedjata, li għaliha wieħed jirsisti, jew is-suġġett aħħari li għandu jkun magħruf; hija d-direzzjoni konxja tal-forza, l-intenzjoni fi kliem jew f'azzjoni, it-twettiq tal-ħsieb u l-isforz, it-tmiem tal-kisba.
Isfera ta 'Permanenza, Il: pervades the phantasmagoria of this human world of birth and mewt, like as sunlight pervades the air we breathe. But the mortal sees and understands the Realm no more than we see or understand the sunlight. The reason is that the senses and perceptions are unbalanced, and not attuned to things that time and mewt cannot affect. But the Realm of Permanence bears up and preserves the human world from utter destruction, as sunlight does the life and growth of living things. The conscious doer in the body will understand and perceive the Realm of Permanence as he understands and distinguishes himself from the changing body in which he xewqat and feels and thinks.
Raġuni: huwa l-analizzatur, ir-regolatur u l-imħallef; l-amministratur tal-ġustizzja bħala l-azzjoni tal-għarfien skont il-liġi tad-dritt. Hija t-tweġiba tal-mistoqsijiet u l-problemi, il-bidu u t-tmiem tal-ħsieb, u l-gwida għall-għarfien.
Re-Existence: huwa l- doer portion leaving the other portions of itself, in istence, to re-exist away from itself, in nature, when the animal human body has been prepared and made ready for it to enter and take a life residence in that body. The animal body is made ready by training it to make use of its senses, to walk, and to repeat the words which it is trained to use. That it does, like a parrot, while it is still animal. It becomes human as soon as it is intelligent, as shown by questions that it asks, and what it understands.
Relazzjoni: hija l-oriġini u s-sekwenza f'unità aħħarija li biha l-unitajiet tan-natura u l-unitajiet intelliġenti u l-Intelliġenzi kollha huma relatati fis-Sameness Konxju.
Qawmien: has a twofold meaning. The first is the gathering together of the four senses and the compositors of the body of the past life, which were distributed into nature after its mewt, and the rebuilding by the forma ta ’nifs of a new fleshly body to serve as the residence of the doer on its return to earth life. The second and real meaning is that the doer in the man or woman body regenerates the sexual body from the imperfect man or woman body that is, to a body where the essentials of the two sexes are merged into one perfect physical body and restored, resurrected, to its former and original and immortal state of perfection.
Dritt: huwa s-somma tal-għarfien li wieħed huwa konxju tiegħu, bħala r-regola ta 'azzjoni tiegħu minn ġewwa.
Dritt: is the standard of thinking and action, as the law prescribed and the rule of conduct, for the doer of tħossok-and-xewqa in the body. It is located in the heart.
Selfness: huwa għarfien fih innifsu bħala l-għerf tat-Triune Self.
Sensi tal-Ġisem: are the ambassadors of nature at the court of man; the representatives of the four great elementi of fire, air, water, and earth, which are individualized as sight, hearing, taste, and smell of the human body.
Sess: are the exteriorizations in nature of the thoughts of xewqa u tħossok resulting in male and female bodies.
Vista: is a unit of fire, acting as the ambassador of the fire element of nature in the body of man. Sight is the channel through which the fire element of nature and the generative system in the body act and react on each other. Sight is the nature unit which relates and coordinates the organs of the generative system and funzjonijiet as sight by the proper relation of its organs.
Sin: is the thinking and doing what one knows to be wrong, against rightness, what one knows to be right. Any departure from what one knows to be right, is sin. There are sins against oneself, against others, and against nature. The penalties of sin are pain, marda, suffering, and, eventually, mewt. The original sin is the thought, followed by the sexual act.
Skills: is the degree of arti in the expression of what one thinks and xewqat and feels.
Riħa: is a unit of the earth element, the representative of the earth element in a human body. Smell is the ground on which the earth element of nature and the digestive system in the body meet and contact. Sight acts with hearing, hearing acts through taste, taste acts in smell, smell acts on the body. Sight is the fiery, hearing the airy, taste the watery, and smell the solid earthy. Smell is the basis on which the other three senses act.
Ruħ: The indefinite something of religions and philosophies, sometimes said to be immortal and at other times said to be subject to mewt, whose origin and destin have been variously accounted for, but which has always been said to be a part of or associated with the human body. It is the forma or passive side of the forma ta ’nifs of every human body; its active side is the nifs.
Ispirtu: huwa n-naħa attiva ta 'unità tan-natura li tagħmel enerġija u topera mill-parti l-oħra jew passiva tagħha stess, imsejħa materja.
Sustanza: huwa spazju bla limitu, mingħajr bċejjeċ, omoġenji, l-istess fit-tul kollu, li fihom "xejn", xebh mitluf minn sensih, li, madankollu, huwa preżenti fin-natura kollha.
Simbolu, A: huwa oġġett viżibbli biex jirrappreżenta suġġett inviżibbli li wieħed għandu jaħseb fih innifsu jew f'relazzjoni ma 'suġġett ieħor.
Togħma: is a unit of the water element of nature progressed to the degree of acting as a minister of nature in the human body. Taste is the channel in which the water element of nature and the circulatory system in the body circulate in each other. Taste is the nature unit which commingles and relates the units of air and earth in its units of water to prepare them for circulation and digestion and in its own organs to funzjoni as taste.
Ħassieb: The real thinker of the Triune Self is between its knower, and its doer in the human body. It thinks with the mind of rightness and the mind of reason. There is no hesitancy or doubt in its thinking, no disagreement between its rightness and reason. It makes no mistakes in its thinking; and what it thinks is at once effective.
il doer-in-the-body is spasmodic and unsteady in thinking; its feeling-and-desire-minds are not always in agreement, and their thinking is controlled by the moħħ tal-ġisem that thinks through the senses and of the objects of the senses. And, instead of with the clear Light, the thinking is done usually in a fog and with the Light diffused in the fog. Yet, the civilization in the world is the result of the thinking and the thoughts that have made it. Were some of the doers in human bodies to become conscious that they are the immortals that they are, and to control instead of being controlled by, their moħħ tal-ġisems, they could then turn the earth into a garden in every way superior to the legendary paradise.
Taħseb: is the steady holding of the Conscious Light within on the subject of the thinking. It is a process of (1) the selection of a subject or the formulation of a question; (2) turning the Conscious Light on it, which is done by giving one’s undivided attention to it; (3) by the steady holding and focusing the Conscious Light on the subject or question; and (4) by bringing the Light to a focus on the subject as a point. When the Conscious Light is focused on the point, the point opens into fullness of the entire knowledge of the subject selected or in answer to the question formulated. Thinking affects subjects according to their susceptibility and by the rightness and the power of the thinking.
Ħsieb, Attiv: hija l-intenzjoni li wieħed jaħseb dwar suġġett, u huwa l-isforz biex iżomm id-Dawl Konxju fi ħdan is-suġġett, sakemm dak is-suġġett ikun magħruf, jew sakemm il-ħsieb ma jiġix distratt jew imdawwar għal suġġett ieħor.
Ħsieb, Passiv: is the thinking that is done without any definite intent; it is started by a fleeting thought or an impression of the senses; the idle play or day-dreaming involving one or all three minds of the doer in such Light as may be in the psychic atmosphere.
Ħsieb li ma joħloqx ħsibijiet, jiġifieri, destin: Għaliex persuna taħseb? Huwa jaħseb minħabba li s-sensi tiegħu jġiegħluh jaħseb, dwar oġġetti tas-sensi, dwar persuni u avvenimenti, u r-reazzjonijiet tiegħu għalihom. U meta jaħseb li jrid ikun xi ħaġa, jagħmel xi ħaġa, jew ikollu jew ikollu xi ħaġa. Jixtieq! And when he wants he attaches himself and the Light in a thought, to what he wants; he has created a thought. That means that the Light in his thinking is welded with his xewqa that wants, to the matter and course of action, or to the object or thing he wants. By that thought he has attached and bound the Light and himself. And the only way he can ever free the Light and himself from that bond is to be unattached; that is, he must balance the thought which binds him, by freeing the Light and his xewqa from the thing it wants. To do this, it usually takes countless lives, ages, to learn, to understand; to understand that he cannot act as well and as freely with the thing to which he is attached and bound, as he can if he were not attached, not bound. Your xewqa is int! The action or thing you want is not you. If you attach and bind yourself to it by a thought, you cannot act as well as if you are unbound and free to act without attachment. Therefore, the thinking that does not create thoughts is in being free to think, and to not want, have, hold, but to act, to have, to hold, without being bound to the act, to what you have, to what you hold. That is, to think in freedom. Then you can think clearly, with clear Light, and with power.
Ħsieb, A: is a living being in nature, conceived and gestated in the heart by tħossok-and-xewqa with the Conscious Light, elaborated in and issued from the brain, and which will exteriorize as an act, object or event, again and again, until it is balanced. The parent doer of the thought is responsible for all results that flow from it until that thought is balanced; that is, by the experiences from the exteriorizations, the learning from experiences, the doer frees the Light and the tħossok-and-xewqa from the object of nature to which they were bound, and so acquires knowledge.
Ħsieb, Ibbilanċjar ta ': Thinking extracts the Light from a thought when tħossok-and-xewqa are in agreement with each other and both are in agreement with selfness concerning the act, object or event which has been witnessed by I-ness. Then the thinking transfers and restores the Light to the noetic atmosphere and the thought is balanced, ceases to exist.
Ħsieb, Il-Fattur ta ’Ibbilanċjar f’: is the mark which kuxjenza stamps on a thought as its seal of disapproval at the time of the creation of the thought by tħossok u xewqa. Through all the changes and exteriorizations of the thought, the mark remains until the balancing of that thought. The mark and the thought disappear when the thought is balanced.
Ħsieb, Deċiżjoni: One’s presiding thought at the time of mewt is the ruling thought for the following life on earth. It may be changed, but while it rules it influences his thinking, helps in the selection of his associates and leads or introduces him to others of similar thought. It often decides in the selection of a profession or business or occupation which he may follow through life. While it remains his ruling thought it tempers his disposition and gives color to his outlook on life.
Ħsibijiet, Żjarat: Thoughts circulate; they are as gregarious as their parents are; they visit each other in the mental atmospheres of human beings, because of the aims and objects for which they are created, and they meet in the atmosfera of the similar interests of the human beings who create them. Thoughts are the chief causes of the meeting and association of people; the likeness of their thoughts draw people together.
Ħin: hija l-bidla ta 'unitajiet jew ta' mases ta 'unitajiet fir-relazzjoni tagħhom ma' xulxin. Hemm ħafna tipi ta 'ħin fid-dinja u fl-istati differenti. Pereżempju: il-massa ta 'unitajiet li jikkomponu x-xemx, il-qamar, id-dinja, li qed jinbidlu fir-relazzjoni tagħhom ma' xulxin, huma mkejla bħala ħin tax-xemx, ħin tal-qamar, ħin tad-dinja.
Awto Trune: The indivisible self-knowing and immortal One; its identity and knowledge part as knower; its rightness and reason part as thinker, in the dejjiema; and, its xewqa u tħossok part as doer, existing periodically on the earth.
Trust: is the fundamental belief in the honesty and truthfulness of other human beings, because there is the deep seated honesty in the one who trusts. When one is disappointed by his misplaced trust in another, he should not lose trust in himself, but he should learn to be careful, careful of what and in whom he trusts.
tipi: A type is the initial or beginning of forma, U l- forma is the inclusion and completion of the type. Thoughts are the types of the animals and objects and are formoli bodied out as the expressions of human sentimenti u xewqat on the screen of nature.
Fehim: is the perceiving and tħossok what things are of themselves, what their relations are, and comprehending why they are so and are so related.
Unità, A: is an indivisible and irreducible one, a circle, which has an unmanifested side, as shown by a horizontal diameter. The manifested side has an active and a passive side, as shown by a mid-vertical line. Changes made by their interaction are effected by the presence of the unmanifested through both. Every unit has the potentiality of becoming one with the ultimate reality—Kuxjenza—by its constant progression in being conscious in ever higher degrees.
Unitajiet, Natura: are distinguished by being conscious as their funzjonijiet only. Nature units are not conscious of anything. There are four kinds: free units which are unbound and unattached to other units in mass or structure; transient units, which are composed into or cohere in structure or mass for a time and then pass on; compositor units, which compose and hold transient units for a time; and sense units, as sight, hearing, taste, and smell, which control or govern the four systems of the human body. All nature units are unintelligent.
Virtu: hija l-qawwa, is-saħħa tar-rieda, fil-prattika ta ’l-onestà u l-verità.
Se, Ħieles: Will is the dominant xewqa, of the moment, of a period, or of the life. It dominates its opposing xewqat and may dominate the xewqat of others. Desire is the conscious power within, which may bring about changes in itself or which changes other things. No xewqa in the human is free, because it is attached or attaches itself to objects of the senses when thinking. One xewqa may control or be controlled by another xewqa, but no xewqa can change another xewqa or be compelled to change itself. No power other than its own can change it. A xewqa may be subdued, crushed, and made subordinate, but it cannot be made to change itself unless it chooses and wills to change. It is free to choose whether it will or will not change itself. This power to choose whether it will remain attached to this or that thing, or whether it will let go of the thing and be unattached, is its point of freedom, the point of freedom that every xewqa is and has. It may extend its point to an area of freedom by willing to be, to do, or to have, without attaching itself to what it wills to be, to do, or to have. When the will thinks without being attached to what it thinks, it is free, and has freedom. In freedom, it can be or do or have what it wills to be or do or have, as long as it remains unattached. Free will is to be unattached, unattachment.
Għerf: huwa lużu tajjeb ta ’l-għarfien.
Xogħol: hija attività mentali jew tal-ġisem, il-mezzi u l-mod li bih jintlaħaq l-iskop.
Dritt 1980 minn The Word Foundation, Inc.