Il-Fondazzjoni Kelma

ĦSARA U DESTINI

Harold W. Percival

KAPITOLU VII

DESTINJA MENTALI

Taqsima 6

Responsabbiltà u dmir. Sens-tagħlim u għarfien tas-sens. It-tagħlim tal-ħaddiema u l-għarfien tal-ħaddiema. Intuwizzjoni.

Raġel atmosfera mentali, if it could be seen, would show what he is responsible for. Of some, but not of all, of this responsabbiltà he may be konxja.

He is responsible for his honest and for his dishonest ħsieb, for his good acts and for his evil acts, for his characteristics favorable or unfavorable, for his xewqat and for his sentimenti, for what he does with what he has and with what happens to him. He is responsible for the subjective mental and psychic and for the objective physical conditions which he is making. He is also responsible for the ħsieb he does around and about the ħsibijiet ta ’oħrajn.

He is aware of what he thinks and does in the present ħajja and is therefore konxja tal- responsabbiltà that attaches to this ħsieb and acting. He is not aware of his previous lives and is therefore not konxja dik tiegħu responsabbiltà for his previous ħsieb and doing accounts for most of the conditions of his present ħajja.

He is not konxja of, but nevertheless responsible for, the conditions in his atmosfera mentali. Mere injoranza does not free him from the responsabbiltà which he engendered in the past, else he would never learn to free himself from that past and get Awto-għarfien, that is knowledge of the Triune Awto. M'hemmx responsabbiltà għall- ħsieb that is done without attachment to the results. The responsible one is the present human. What happens to a human in one ħajja is an exact retribution or reward for what the same portion of the doer had done in a prior ħajja. Each of the twelve portions of the doer must continue its re-existences as long as its responsabbiltà is not discharged.

A human is responsible to his ħassieb u jaf and to his great Intelligence, and through that to the Intelliġenza Suprema. He is not responsible to any outside Alla. He is made responsible by the liġi tal-ħsieb, which is an expression in the earth sphere of universal ġustizzja.

The center of responsabbiltà huwa fil - atmosfera mentali. It is produced there from the knowledge one has on the subject of which he thinks. The knowledge itself is in the noetic atmosfera and a flash of it comes into the atmosfera mentali permezz tjubija meta morali are involved. Dritt makes the human konxja ta 'dmirijietu responsabbiltà, u ħsieb jista jaħdmu huwa barra. responsabbiltà is there always, calling ever for doing a dmir by acting or omitting to act. responsabbiltà is with the human when he rises in the morning, when he performs the ordinary dmirijiet of the day and when he acts in a crisis. His responsabbiltà is lessened by his incapacity to receive messages from kuxjenza. This failure comes from insufficient knowledge on the subject of ħsieb. Tiegħu responsabbiltà is increased by ability to understand, due to knowledge sent from the noetic atmosfera as kuxjenza.

There is a distinction between the responsabbiltà għall ħsieb u l- responsabbiltà għall ħsibijiet. A train of ħsieb may go on for a considerable ħin without showing any resulting acts. Yet during that ħin a record of the ħsieb is made in the atmosfera mentali u fuq il- forma ta ’nifs; it may affect tħossok-and-xewqa; and it may affect bodily organs and the unitajiet in the body, stimulating them to health or marda; il ħsieb may affect other bnedmin ħsieb on similar lines, or it may affect directly the people thought about, and yet such ħsieb may be insufficient to cause the ħassieb to create a thought. To all of this ħsieb xi responsabbiltà attaches, but no balancing of a thought is yet necessary. The ħsieb carries its responsabbiltà at once and the human must answer, without a fattur tal-bilanċ being involved. Usually the sum of the accumulated ħsieb is taken up by the one who thinks and causes him to create a thought. The thought always contains a fattur tal-bilanċ. Until then the ħsieb can be changed or cancelled, though the ħassieb remains responsible for such ħsieb as has been done.

When the accumulations are of such a natura as to cause the ħassieb to issue a ħasbu, Il- fattur tal-bilanċ hija bbażata fuq il- responsabbiltà which he had at the conception of the thought, and will compel a balance in accordance with it. The ħsibijiet issued during a lifetime and ħsibijiet previously issued which have to do with the present life come back to the human who is their parent, to be by him nourished, entertained, reinforced. He is responsible for their support and must continue to support them or else balance them. He must support them with his xewqa u ma ' Dawl minn tiegħu atmosfera mentali. He does this when he thinks about them or around them.

It-tajjeb u l-ħażin ħsieb that men have done remains with them, in the atmosfera mentali, until it is removed by ħsieb. The good can be removed by ħsieb evil in the place of it, and the evil by ħsieb good in its place. The acts, good or bad, that men have done do not remain; what remains is the ħsieb of them. That stays in the atmosfera mentali. There it energizes and nourishes the ħasbu that was exteriorized as the act, or it nourishes other similar ħsibijiet and there the ħsieb may be the means of balancing the thought.

There is an immense amount of debit and credit to the account of each doer, tagħha atmosfera mentali. il dawk li jwettqu now in bodies have awaiting them there many of the good and the bad things which they long for, despise or dread. They may have waiting for them accomplishments which are now wished for, but which may not be developed in this ħajja. Dullness of intellect or powers far beyond their present attainments may be in store. Intellectual development may be prevented by poverty, cares or ill health. All these things may be quite foreign to one’s present outlook, possedimenti or limitations, but they together with worldly position and prosperity will come home in ħin. In the course of about a dozen lives a doer travels from obscurity to rank, from lowness and want to prominence and wealth, from simplemindedness to intellectual power or back. Consciously or unconsciously, man determines that part of his destin which he will suffer or enjoy, jaħdmu out or postpone. Though he knows not how he does it, yet, by his mental attitudes towards himself and towards others, he calls into the present from the great storehouse of his atmosfera mentali the endowments and Kwalitajiet which he has.

An attitude of readiness to recognize responsabbiltà and to meet obligations and to restrict the indulgence of xewqat, will allow his ħsieb to be guided by tjubija, to focus the diffused Dawl more steadily and to build more successfully. In this way he develops mental excellence, which is at mewt stored in the atmosfera mentali as an endowment, and will thence appear as such in a future ħajja. responsabbiltà, the capacity to know right from ħażin, determines and is the measure of dmir, be the dmir physical, psychic or mental. As a rule dmirijiet are connected with physical acts or events and every man knows what he should or should not do in a given situation. A man need never be in dubju dwar tiegħu dmir. L-uniku dmir he should do is that of the moment. Kuxjenza permezz tjubija shows him what not to do, raġuni shows him what to do. In both cases his ħsieb will confirm this inner voice, if he will listen to it and not to the onrushing xewqat.

Dazju is the one thing a man has to go by. It opens out from the esternalizzazzjoni ta ' ħasbu. He can always know the dmir of the moment, and if he does that dmir willingly he either balances or prepares for balancing the ħasbu of which that dmir huwa esternalizzazzjoni. A dmir shows what is necessary to jibbilanċjaw ħsieb jew jaħdmu towards a balance. Most of the ħsieb that men do is concerned with physical acts, objects or events; a large part of it relates to their dmirijiet. Hence come esperjenzi. Tħossok anything is an experience. The tħossok iġġiegħelha xewqa to stimulate and start ħsieb dwar is - suġġett tal - kaxxa tħossok. Jekk il- tħossok is strong enough it will bring out a coordinated and searching course of ħsieb. Thereby doer-tagħlim is extracted from the experience, and this tagħlim may lead to awto-għarfien.

Hemm żewġ tipi ta ' tagħlim and two kinds of knowledge. There is sense-tagħlim from the senses concerning natura, u doer-tagħlim mill- esperjenzi tal- doer rigward il - doer; and there are two kinds of knowledge, the sense-knowledge which ħsieb has developed from sense-tagħlim, U l- awto-għarfien, or knowledge of the konxja self in the body, which ħsieb has developed from doer-tagħlim.

An event felt is either outside and is brought through the senses to tħossok, or it is inside the human and wells up in the doer, tħossok-and-xewqa, where it is felt as sorrow, biża, warning, joy, tama, confidence or similar states. From these two classes of events ħsieb gives information and makes a record of it in the atmosfera mentali.

The record of the esperjenzi huwa magħmul minn natura-kwistjoni u intelliġentikwistjoni. il natura-kwistjoni is brought in by the senses, the intelligent-kwistjoni huwa parti mill doer. Wara mewt that part of the record which was made of natura-kwistjoni disappears with the dissipation of the forma ta ’nifs, whereas the intelligent-kwistjoni jibqa 'fil - atmosfera mentali. Matul ħajja while the information or record is on the forma ta ’nifs, it is only memorja of esperjenzi.

Tagħlim, both sense-tagħlim u doer-tagħlim, is the sum, the mass of all records. The single records have disappeared into the general mass of tagħlim.

The record kept on the forma ta ’nifs huwa l- memorja tal-partikulari esperjenza. The extract made from the esperjenza tmur fil - atmosfera mentali to blend with the mass of other extracts of esperjenzi li huwa tagħlim. Meta l - tagħlim is readily available, the individual records of esperjenzi usually disappear. Thus, while the multiplication table is being learned, individual records are kept as memorji fuq il forma ta ’nifs, such as three times four make twelve, but when from the repetition of this statement has been extracted enough to be called sense-tagħlim, Il- memorja of the individual experience is forgotten and one is able to say three times four make twelve, without having to confirm the statement.

Tagħlim is not knowledge. From sense-tagħlim comes sense-knowledge for the human, from doer-tagħlim taqa awto-għarfien għall- doer. Knowledge of both kinds results from ħsieb on what has been learned. It does not come from a ħasbu jew minn ħsibijiet, it is acquired by ħsieb.

It is a common thing to extract sense-tagħlim minn esperjenzi, children and distinguished scientists do it. It is one set of funzjonijiet li l- moħħ tal-ġisem executes. Occasionally it has another set of funzjonijiet. It makes efforts to free Dawl from interfering kwistjoni and to turn it and to focus it on and into the subject of the ħsieb. This is a process of digestion or assimilation, so as to get an extract from what has been learned. It is ħsieb of what has been learned and leads to sense-knowledge, that is, knowledge of the actions of kwistjoni. Thus the generalizations are made which are called liġijiet. Sense-knowledge is and remains in the atmosfera mentali matul ħajja, and after mewt is lost when the forma ta ’nifs is dissolved. But there remains from sense-tagħlim and sense-knowledge the discipline of at most the moħħ tal-ġisem. Inclinations, aptitudes and abilities are all that is brought over from the education and attainments in one ħajja. Sometimes these are so marked that the person having them is called a ġenju.

Min-naħa l-oħra, doer-tagħlim u awto-għarfien are acquired by the doer, and are carried over after mewt. They are chiefly reactions to acts, objects and events, experienced by the doer. Tħossok kawżi xewqa biex tibda ħsieb fuq il sentimenti produced, and a record is made by the moħħ tal-ġisem, the feeling-mind u l- moħħ ix-xewqa, similar to that of sense-tagħlim which is made by the moħħ tal-ġisem alone. The store of doer-tagħlim is thus increased. Bieb-tagħlim is the mass of extracts which the feeling-mind u l- moħħ ix-xewqa have made from esperjenzi of acts, objects and events, and of their causes and avoidances. Bieb-tagħlim is largely, not exclusively, of morali, and is carried over after mewt. What little of natura-kwistjoni there is in the record disappears after mewt, but the intelligent-kwistjoni in it remains in the atmosfera mentali and is sufficient to connect it with the moral aspect of what is dritt concerning the act, object or event. Therefore, in the next or some future ħajja the human brings with him an fehim, which is the total of the doer-tagħlim. By this fehim l- doer avoids what would bring about esperjenzi concerning which it has a sufficient store of tagħlim.

From the mass of doer-tagħlim li jinsab fil- atmosfera mentali tal-bniedem, ħsieb jista 'estratt awto-għarfien għall- doer. Meta l - xewqa for such knowledge is strong enough in the human, ħsieb on the store of doer-tagħlim is compelled. The tħossok-moħħ u l- moħħ ix-xewqa make efforts to get Dawl free from interfering kwistjoni and to focus it on and into the subject of the ħsieb. Meta l - Dawl is focused and is held steadily, everything disappears except the subject of ħsieb. Everything about this is present and is known in that Dawl, and is transferred by the ħsieb fil- noetic atmosfera of the human, where it is knowledge of the konxja self in the body, available to the doer. It is then not necessary to go through the processes of that ħsieb again; the iskop ta 'dak ħsieb is attained. It becomes necessary to think about the knowledge only when it is to be applied or is to be conveyed to others. If it was acquired in the present ħajja it is available to the human. If it was acquired in a former ħajja it is usually not available, except on moral questions. Then it speaks spontaneously, appearing as the voice of kuxjenza which is expressed through tjubija. Kuxjenza is negative and is always present.

The human acquires sense-knowledge through the moħħ tal-ġisem, and this knowledge is lost to the doer portion when it lives again, though aptitude and inclination may become endowments. The doer-in-the-human can acquire awto-għarfien by the use of the tħossok-moħħ u moħħ ix-xewqa if available to it. Such knowledge is not lost, but remains in the noetic atmosfera of the human when the doer lives again, and is available to it by ħsieb, kif memorja tal- doer. Such knowledge is acquired by the doer, it does not come from the knower. However, the doer may receive Awto-għarfien from the knower, by which it may at once know all that the doer can laboriously acquire from the esperjenzi tal tagħha uman u l- ħsieb. Dan huwa intwizzjoni which comes through raġuni. It is positive and is exceedingly rare, but when it comes it is direct knowledge on any subject in question. It is not concerned with business or with things of the senses, but relates to problems of the doer. If, however, one opens communication with the knower, it is available on any subject. That knowledge of the knower comprises everything. It is a composite of everything that has been, resolved into the Triune Awto. The knower as selfness is knowledge, while as I-ness it is the identità of that knowledge, and these are the knower.

Għarfien tal Triune Awto, Jiġifieri, Awto-għarfien, is the sum of all knowledge. It is shared by all dawk li jafu, since they have a common part called the dinja noetika. That knowledge is to be distinguished from the doer-knowledge which is acquired by the human through its ħsieb and which is stored in the noetic atmosfera tal-bniedem, (Fig. VB).

There is nothing new. As a unità, Il- aia has been through everything in natura; when it is translated and becomes a Triune Awto it does not, so to say, speak the natura language any more, but has the composite esperjenza u tagħlim, now as knowledge of all.

All changes and combinations of kwistjoni and forces, have been made over and over again and again. They are innumerable, apparently, and yet they are limited like the moves on a chess-board. Bnedmin go over some of them as new in every fresh civilization. All ħsieb jagħmel destin. Destin Noetic għall- doer hija dik il-parti ta 'a ħasbu li huwa Dawl u huwa mibgħut lura lill- noetic atmosfera meta l- ħasbu hija bbilanċjata minn ħsieb, and so is transmuted into awto-għarfien għall- doer. Ħsibijiet circling in the atmosfera mentali of the human are destin mentali. When one of them is balanced this results in awto-għarfien ġol atmosfera mentali tal- doer portion when it next re-exists and is destin mentali għall tagħha uman.

Destin psikiku huwa l- xewqa parti mill- ħasbu. Even while in a ħasbu and so in the atmosfera mentali, Il- xewqa part of a ħasbu taffettwa l- atmosfera psikika and produces there states of joy and sorrow. When a ħasbu is exteriorized the act, object or event produces esperjenzi of divertiment u uġigħ and joy and sorrow, and increases or decreases psychic tendencies in the atmosfera psikika, as to sklama or cheer, fearfulness or confidence.

Destin fiżiku hija dik il-parti ta 'a ħasbu which is exteriorized as an act, an object or an event. Destin fiżiku which is presented by the visible conditions in which a human lives is often considered the only kind of destin.

il destin mentali, which is the general karattru tal- atmosfera mentali with its endowments and attitudes and the ability to use the three imħuħ, is not transmuted into noetic, psychic and destin fiżiku; it remains destin mentali. A transmutation of destin mentali into the other three kinds takes place when the destin mentali has matured into a ħasbu.

il ħasbu as a whole is destin mentali and in it the aim remains destin mentali; the design in it is destin psikiku; il esternalizzazzjonijiet huma destin fiżiku as acts, objects or events; and the Dawl is destin noetiku. A ħasbu is the means by which the distribution is made. All four kinds of destin come out of a ħasbu. The raw material goes into the ħasbu, is made into an entity as a ħasbu, and then it affects the sources and regions from which the material was taken and is the chief means by which ħsieb bidliet kwistjoni into higher degrees of being konxja.

Every thing on the physical plane is the esternalizzazzjoni ta ' ħasbu. The physical conditions of ħajja, like health and marda, wealth and poverty, high or low rank, race and language, are esternalizzazzjonijiet of ħsibijiet. wieħed’s psychic natura with little, dull or tender tħossok, feeble or strong xewqat, the temperament or inclinations, is the result of ħsibijiet. Moral Kwalitajiet and mental endowments, inclinations to study and learn, to loose or clear ħsieb, mental defects and gifts, come from ħsieb.

People accept possedimenti, good fortune and mental endowments as a kwistjoni of course, but complain of impediments and trouble. However, all these things are esternalizzazzjonijiet and interiorizations of their ħsibijiet, and come as lessons to teach them what to think and what not to think.

The great lesson to be learned is to think without creating ħsibijiet, destin, that is, not to be attached to the objects about which one thinks. Man does not do this, so he creates ħsibijiet and will continue to create them until he learns to think without creating ħsibijiet. Tali ħsieb hija reali ħsieb. It can be done only when xewqa is controlled and trained. No mad xewqat will then affect the atmosfera mentali; only controlled xewqat will act upon it. The obscurations and obstacles in the atmosfera mentali will be eliminated, there will be more and clearer Dawl, ħsieb will be more true. This goal, which is reached by individuals, not by the race as a whole, is far distant. In the meantime bnedmin joħolqu ħsibijiet and these are exteriorized.

An esternalizzazzjoni hija dik il-parti ta 'a ħasbu which was physical, was taken from the physical plane and returns to it as an act, object or event. It appears there when the ħasbu in the course of its circling intersects the course of at least one other ħasbu, at the juncture of ħin, condition and place. It is exteriorized through the four systems of the body, in a moment or in many years.

If at that esternalizzazzjoni l- ħasbu is not balanced, the human may not be konxja that any of the many other esternalizzazzjonijiet are the result of the same ħasbu. Another exteriorization is brought about when the course of the ħasbu intersects the course of another ħasbu, either of the same or of another person. If the second ħasbu is one of his own ħsibijiet, he may be konxja that he exteriorized the second thought, but he will not be konxja that that exteriorized the first thought; likewise, if another person’s thought brought about the exteriorization of the first thought, he will not be konxja ta 'dan fatt. Therefore, a human is not konxja that the acts, objects and events of his ħajja huma esternalizzazzjonijiet tiegħu ħsibijiet.

Bnedmin aid or hinder the esternalizzazzjonijiet ta 'tagħhom ħsibijiet minn taghom attitudni mentali, by their willingness or unwillingness to meet conditions of ħajja as they find them or have made them and to perform the dmirijiet tal-preżent. wieħed'S ħsibijiet teach him, or should teach him, to learn the lesson of ħajja, which is to get knowledge of himself and to think and act as the Dawl tal- Intelligence shows. Man is constantly chasing objects of natura. As he possesses them they cause reactions in his tħossok-and-xewqa which should teach him, but usually fail to teach him, the lesson that he can find outside nothing that will satisfy him. All the sense-tagħlim, all the sense-knowledge which the doer-in-the-body can acquire, is of natura and cannot satisfy it. Unless the human is konxja tal- doer within his body he will be carried away and be overwhelmed by sense-knowledge and will forget and even deny that he is not the body. The esperjenzi of ħajja constantly throw the human back on himself so that he may learn of himself as l- doer.

Opportunità to educate himself so as to be konxja of himself as something more than a human is constantly before him. His dmirijiet, however humble or insignificant they may be, present the Opportunità, u onestà in ħsieb is the means of using it.

Such is an outline of destin mentali, Kif l- karattru tal- atmosfera mentali, that is made by ħsieb and that conditions further ħsieb. il atmosfera mentali is a term here used for that small part of it which is represented in one’s present ħajja u li fiha ħsibijiet affecting the present ħajja circulate.