ĦSARA U DESTINI
Harold W. Percival
Destin tal-forma. Destin strettament psikiku. Sitt klassijiet ta 'destin psikiku. L-aia. Il-forma tan-nifs.
IL liġi tal-ħsieb does not decree events beyond the physical plane, that is, beyond destin fiżiku. What then is destin psikiku?
Destin psikiku is a name for two kinds of destin. wieħed kind, forma destin, affects natura-kwistjoni fuq il forma plane, and has to do chiefly with prenatal influences. The other, strictly destin psikiku, has to do with states in the atmosfera psikika tal- doer, and affects the doer after the birth of the body. This is what is here called destin psikiku.
Formola destin hija ħasbu so far advanced toward esternalizzazzjoni Li elementali have already built out the forma of it as a future physical act, object or event. This forma abides on the forma plane of the physical world, ready for dehra on the physical plane when there is a juncture of ħin, condition and place to give it entrance; then it takes a set and is fixed in the radiant substates of the physical plane as destin fiżiku. This happens when the cycle of the ħasbu, thus partly in forma, intersects the cycle of at least one other ħasbu of the same or of some other person. All destin fiżiku comes out of the ether, which is the solid state of kwistjoni fuq il forma plane. It comes through the radiant, airy and fluid states of the physical plane into the solid state of the physical plane. There it appears in sensible, tangible actions and conditions, produced by elementali tal-portal kawżali, forma and structure kinds under the control of structure elementali. The fluid, plastic forma kwistjoni is hardened from the ether into the stiff material world. Only a small part can be precipitated at one ħin, Minħabba ħin, condition and place, which are different on the physical plane, limit the amount of forma destin that can come through. All in a ħasbu that has become forma is destin; its arrival in the physical state may be postponed, but cannot be permanently avoided.
Destin psikiku is all that relates to the human who is konxja as tħossok-and-xewqa. Tali destin psikiku comprises all the states and powers of the doer fil tagħha atmosfera psikika.
Destin psikiku is of six classes. The first class is the tħossok of divertiment or uġigħ when the physical body is affected by contact. The second is the tħossok of joy or sorrow when the doer is affected without physical contact, as by receipt of a message or by anticipation of a divertiment or of a calamity. The third class of destin psikiku, and the most important, is the karattru of the human, his disposition, endowments, sentimentiistinti, virtujiet and vices. This make-up comes into being before birth and lasts through ħajja and for some time after mewt. The fourth class is torqod with its restoration of bodily energy, ħolm, the adjustment of the doer matul torqod, and states similar to sleeping and dreaming, where the doer relaxes its hold on the senses. The fifth class is mewt itself and the processes of mewt. The sixth class is shown in the psychic conditions through which the doer jgħaddi wara mewt during the periods of its metempsikosi, ġenna, transmigrations and eżistenza mill-ġdid, (Fig. VD).
Three things are directly affected by destin psikiku: Il- aia, Il- forma ta ’nifs u l- doer.
The first of these three things, the aia, Huwa l- prinċipju of forma for a human. It is kwistjoni in a neutral state, kwistjoni which is no longer natura-kwistjoni but is not yet intelligent-kwistjoni and does not belong to any one of the four worlds of the earth sphere. The aia, like the mathematical punt, is without dimensjoni; it is not a forma; it has neither parts nor size; it cannot be perceived by any of the four senses. The aia came out of Sustanza bħala unità of fire, progressed through all the degrees of natura-kwistjoni sakemm saret l-an aia, and is destined to become a Triune Awto. Beings below the human stage have no aias. At the ħin of conception the aia which is itself without forma u mingħajrha dimensjoni terġa 'tqajjem forma tal- forma ta ’nifs, which is to be distinguished from the radiant or Astral body of the human.
The second of the three things affected by destin psikiku, Il- forma ta ’nifs, has an active side which is the physical nifs, and a passive side, the forma, which receives impressions from the senses, and from the doer when it thinks. The aia stands back of the forma ta ’nifs permezz ħajja u wara mewt sakemm il- nifs tal- forma ta ’nifs is put out of phase with the forma. il forma ta ’nifs is an automaton; it is a harlot and an angel for natura u għall - doer. It goes with that which is the stronger; it responds to the call that makes the strongest impression; it obeys man’s basest xewqat, yet it is his angel because, after it has been purified, it takes him into ġenna. It is most delicately sensitive. It has no inclination to dritt or ħażin, good or bad, health or marda. It responds to impressions made upon it, and then projects them and gives them forma.
il forma ta ’nifs does with the physical body whatever it is bidden to do by the senses or by the doer. It offers no resistance unless it is bidden to resist. It lives in the involuntary nervous system. From its station in the brain, the front half of the pituitary body (Fig. VI-A, a), it operates automatically the involuntary funzjonijiet tal-ġisem. Il destin fiżiku of the body is worked through the forma ta ’nifs. Elementali build out the radiant-solid or Astral body, and therefrom the airy-, fluid-, and solid-solid bodies or masses from invisible marks impressed on the forma ta ’nifs.
All living beings or things that have forma in the world of change, from a gnat to an elephant, from a toadstool to a star, from a devil għal alla, get their formoli permezz tal- nifs-formoli of bnedmin wara mewt. Dawn nifs-formoli express in natura the impressions they have borne as the record of human ħsieb u ħsibijiet. Expression into natura formoli is automatic; elementali of the causal, portal, form and structure kinds have to obey, build out and body forth the signatures on the forma ta ’nifs. Kull wieħed forma ta ’nifs has issued millions of formoli in and for nature and continues to issue them.
il forma ta ’nifs cannot be seen by clairvoyants. That which is sometimes seen as phosphorescent, luminous or star-like, is the Astral or radiant-solid body, which must not be mistaken for the forma ta ’nifs.
Before conception of the physical body, the aia huwa fil - atmosfera psikika. There it revivifies the forma ma tagħha nifs bħala l- forma ta ’nifs unità. Gradually the forma ta ’nifs sinks to the dawl plane of the physical world. As it is lowered, ħajja kwistjoni mill- ħajja plane and forma kwistjoni mill- forma plane of the physical world collects around the invisible forma ta ’nifs, which begins to glow. The forma ta ’nifs is then like an ember that is coming to ħajja, and this ember is the forma ta ’nifs of the future physical uman. il forma ta ’nifs is an invisible physical unità.
fil- ħin of copulation of the parents, this forma ta ’nifs enters their joined physical atmosferi—flashing with lightning speed through their breaths and blood and along all the nerves—and then or later the forma tan-nifsforma blends the radiant part of the seed ċellula with the radiant part of the soil ċellula. A vortex is formed at the blending. Radiant kwistjoni begins to flow into the vortex and so builds up the radiant or Astral body. The physical ċelluli divide, multiply by division and make up the fleshly body according to the model of the radiant body, made by the form of the forma ta ’nifs. Dan Astral body is radiant kwistjoni which now begins to change and take on the visible embryonic formoli leading eventually to the human form. The general form has remained and will remain the same throughout the present period of human progress and is not carved out by the ħsibijiet of each person in the preceding ħajja. People cannot think of themselves except as in this form; so they perpetuate the type. An individual determines by his ħsibijiet f'wieħed ħajja the changes which will be brought about through his aia for the succeeding ħajja; thus an athlete may become a hunchback, a beauty a hag, and vice versa.
Minn ħin of conception the forma grows from the state of the glowing ember and gives forma to the radiant kwistjoni tal- ċelluli of the embryo which is drawn into the vortex, so it builds up the radiant body and according to that the airy, the fluid and the fleshly bodies. The forma which expands is the reproduction of the forma of the last ħajja tal- doer, with the variations as to feature, drawwiet and rudimentary tendencies to health and marda, into which past ħsibijiet will be exteriorized at the proper age of the fleshly body. During fetal development the nifs tal- forma ta ’nifs is separated from its forma, but will again unite with it at the birth of the body.
In the prenatal state the aia reawakens some of the impressions of the past lives, and so provides for the signatures on the forma tal- forma ta ’nifs which will be quickened at the proper season into the characteristics of the uman. Not only the future physical formation and psychic traits are on the form of the forma ta ’nifs in rudimentary, symbolic, magic outlines, but there also are sketched the signatures for future suċċess or failure. As called for by the symbolic lines on the form of the forma ta ’nifs, elementali come in from nature and build up the finer bodies and then the fleshly body, and the form coordinates them. This goes on until the fleshly body is born; then the nifs enters into and unites with its form and they are the forma ta ’nifs.
From birth to mewt l- forma ta ’nifs is the coordinating formative unità, which gives form to and holds the four senses, the systems, organs, ċelluli, molecules, atoms, and particular elementali which are, or funzjoni through, these, into one complete organization, and through the fourfold physical body keeps them in proper rigward. It causes all involuntary movements of the body in waking or sleeping and also obeys the directions of the doer for voluntary movements. The forma ta ’nifs does what some people attribute to the “subconscious mind,” the “unconscious mind,” the “subconscious self” or the “inner sensi.” It obeys whatever makes the clearest and the deepest impression. So it obeys the impulses of natura in carrying on the involuntary funzjonijiet; it obeys conscious or unconscious self-suggestion; or it will act on a lie, such as that a rooted marda does not exist. But it will only obey an impression as long as that is the strongest. In this way it may seem to go against the liġi for a while, but in ħin that impression which has behind it the universal liġi tal-ħsieb must become the strongest.
il forma ta ’nifs plays an important part in tħossok. il doer can feel a physical object only when its physical body contacts the object and this contact is transmitted through the nerves to the finer bodies, which transmit the impressions to the forma ta ’nifs. il doer makes the contact through the forma ta ’nifs. This lines up and relates to the doer the impression received. During waking ħajja l- forma ta ’nifs huwa konness mal- doer. During deep torqod l- doer is out of touch with it. The forma ta ’nifs holds the same general shape throughout ħajja, but it changes from youth to age and assumes the features revealed by the changing dehra of the human. These changes come, not because the forma ta ’nifs itself grows old, but because of man’s ħsieb and mode of living. By different ħsieb l- forma ta ’nifs could be kept young forever and be made exempt from mewt.
il forma ta ’nifs is for communication of the doer ma natura mill- moħħ tal-ġisem, through the senses. Animals do not have a forma ta ’nifs; they do not need a forma ta ’nifs, because they do not think—though it is often supposed that animals do think. How then, it may be asked, can animals feel and xewqa mingħajr il- forma ta ’nifs? The answer is that the sentimenti u xewqat of animals are automatically put directly in touch with natura through the four senses of natura, billi vista u smigħ, u minn togħma u riħa. The animal feels and xewqat with that portion of the tħossokuxewqa tal- doer, cast off after mewt, which animates and is the type of the animal. While having modified characteristics of bnedmin, animals are relieved from the restrictions of human ħsieb according to human customs; they are dependent on the senses in their rigward għal natura. They are impressed by natura directly through the senses and respond immediately to the impressions received. Ħsieb would inhibit their immediate response to impressions. Animals are specialists in response to natura impressions through the senses, without inhibitions.
wara mewt l- forma ta ’nifs remains for a while with the doer, but later is separated from it. The doer u l- forma ta ’nifs unità are in touch and out of touch at various times after mewt. Fi tmiem il - ... ġenna il-perjodu, il nifs u forma tal- forma ta ’nifs unità are out of phase and are quiescent. When it is time for the new ħajja on earth, the aia jistimula l- nifs, which revivifies its forma and then is the forma ta ’nifs for the next physical body. The aia mhuwiex il- Astral or radiant-solid body, nor is the forma ta ’nifs l- Astral korp. Il Astral body is a body of radiant kwistjoni, mhux a unità. It is made of radiant kwistjoni of the physical plane, of the same kwistjoni as are the stars and lightning. It may be seen at times as separate from the physical body, but the aia u l- forma ta ’nifs cannot be seen at all. The Astral body grows with the fetus and after birth surrounds the nerves through which the forma ta ’nifs lives. The destruction and dissipation of the Astral body, as by burning or decay, does not affect the aia jew il- forma ta ’nifs.
il Astral body has little more permanence than has the gross physical body. However, it is nearly as different from the solid-solid as is the forma ta ’nifs from it. The Astral body is the means by which figure is transmitted from the forma ta ’nifs to the fleshly body. It is plastic, elastic and electric. It can exhibit tremendous strength, can extend beyond or out of the physical body, and get away from it for some distance. It can be molded into any shape and take any color. It may diminish or increase in size. Physical bodies cannot be mutilated without destroying them; thus the head cannot be flattened or elongated, or a sword cannot be pushed through the heart without causing mewt. Imma il Astral body can for a ħin assume any shape and return uninjured to its physical body. So it is possible that a person while walking through a garden may reach out his Astral arm and pluck an apple or a flower, or in a room apport objects, which then come to him through the air by means invisible to one who cannot see the operator’s Astral korp. Il Astral korp tal- medju iforni d kwistjoni in which materializing entities clothe themselves; when they cease to use it, it reenters the body of the medium. In these and other respects the Astral body differs from the forma ta ’nifs.
The third of the three things affected by destin psikiku, Il- doer, and the manner in which it is so affected, are discussed in subsequent pages.
Copyright 1974 minn The Word Foundation, Inc.