Il-Fondazzjoni Kelma


Harold W. Percival



Taqsima 2

Erba 'tipi ta' unitajiet. Progressjoni ta 'unitajiet.

To understand the iskop tal- doer’s re-existences and the length of ħin they continue, one should keep in mind the origin of the doer, some of the changes it has undergone, its ultimate destin and where it now stands in the pjan u iskop of the Universe. Destin Noetic, as the presence or absence in the human of a certain amount of Dawl tal- Intelligence, is the factor on which all else depends. It is the final statement of the account.

The spheres have in them unitajiet, divided into four great kinds: natura, aia, Triune Awto, u Intelligence unitajiet, (Fig. II-H). Dawn huma erba ’taqsimiet li kull wieħed minnhom hu kors ta’ żvilupp komplut. Fl-aħħar tal-kors, l-opposti f'unità huma aġġustati għal u huma ugwali għal xulxin.

The least developed unità of natura has the potentiality of becoming Intelligence. The least developed unità of natura is the primordial unità in the fire element, the most developed is the forma ta ’nifs. il forma ta ’nifs ceases to be a unità tal- natura kind when its active and passive sides have been made equal, and when it becomes an aia. This is brought about by the Triune Awto which it had served. Eventually the aia isir a Triune Awto. il Triune Awto kind is on the intelligent-side of the Universe and is of three parts: psychic, mental and noetic. Meta Triune Awto has completed its course the active and the passive sides of its three parts are equal. Then the doer u l- ħassieb act independently of and coordinately with each other and are both in agreement with the jaf, Li huwa oneness. il unità tal- Triune Awto kind becomes an ultimate unità tal- Intelligence xorta

il unitajiet in the fire sphere are in constant activity. Fire unitajiet are the first manifestation out of Sustanza. There is activity only, in each unit; the opposite is latent and potential. When the potential side comes into evidence as passivity the unit leaves the fire sphere and becomes an air unit of the sphere of air. There the active side dominates the passive. Later on the passive side of the unit dominates the active side and the unit enters the sphere of water as a water unit. When the passive side of the water unit dominates the other side so that all activity ceases, the unit becomes a unit of the sphere of earth.

In the manifested part of the earth sphere is the dawl world, (Fig. IB). It is on the natura-side and corresponds to the noetic atmosfera ta ' Triune Awto. il dawl world is composed of unitajiet which have been roused from their inactivity in the earth sphere by the Dawl tal- Intelligence ġol noetic atmosfera of Triune Selves. The unitajiet tal- dawl world are unitajiet tan-natura which reflect, and appear to be, Dawl. In these unitajiet there is that which is not manifest in the dawl world. That eventually progresses and becomes a ħajja unit in the ħajja world; and, similarly, there is that in the ħajja unit which becomes a forma unit in the forma world. Then the unit enters the physical world and comes successively to the dawl, Il- ħajja, Il- forma, and at last to the physical plane of the physical world. On each of these planes the unit passes through four states of kwistjoni, which on the physical plane are called the radiant, the airy, the fluid, and the solid. The unit progresses from one state to another. So it advances to new funzjonijiet and states in which it is konxja. It does not change as an individual unit.

ħin is of different kinds, in the physical, the forma, U l- ħajja worlds; in the dawl world is eternity, an everpresent now, in which all changes are in the present and the effect is in the cause, because there are no divisions to distinguish past from future. The changes in the unitajiet qegħdin fil Isfera ta 'Permanenza, fejn il - Konxja Dawl, as Truth, prevails and shows things as they are. In the human world changes are brought about by the mental and psychic atmosferi tal- doer and physical atmosphere of the body. In the temporal human world the lights of natura prevail as stars and sun and moon, and the body senses measure the ħin as night and day, of the changes of masses of the sun and moon and earth in their rigward lil xulxin.

il unitajiet of the physical world pass through these systems, but do not lodge in them until the unitajiet huma unitajiet of the radiant, airy, fluid and solid states. They must have been part of the structure of a human body before they can be compounded and become chemical elementi and enter into the compound bodies of natura on the physical plane. They cannot be part of the physical structure of the stars, the sun, the moon, the earth and rocks, plants or animals until they have passed through the structure of a human body.

The stage in which a unità is part of a human is that in which it is a part of a ċellula. A ċellula għandu wieħed ċellula rabta unità which as a link holds many ċellula unitajiet, in the solid state. A ċellula link unit holds one forma link unit which as a link holds many forma unitajiet, in the fluid state. A forma link unit holds one ħajja link unit which as a link holds many ħajja unitajiet, in the airy state. A ħajja link unit holds one nifs link unit which as a link holds many nifs unitajiet, in the radiant state.

A ċellula is made up of four holding or compositor unitajiet which are links retaining each a few or a host of unitajiet as they pass in streams through the ċellula. These are transient unitajiet, each functioning in one of the four states,—the radiant, airy, fluid or solid. They remain in the ċellula qasir ħin and then flow on with the stream. Each ċellula in the human body has such streams flowing through it from the birth to the mewt of the body. After transient unitajiet have been so retained for a while in a human body they may be imprisoned in a rock, flowing in the ocean, floating in the air, sparkling in the sunlight. They return to a human body, not necessarily the same one, and go back to outside natura.

There are passing through the transient unitajiet in the human body, free unitajiet which are affected gradually by their passage so that they will in ħin become transient unitajiet. They are not part of the structure of a human body, of a chemical element or of any object of external natura. It-tranżitorja unitajiet are the mass of a human body, of a chemical element or any object of external natura.

il kwistjoni, that is, the transient unitajiet, which is arranged so as to be the ċellula is gradually carried away by the stream, but the ċellula link unit organizes other kwistjoni fil- ċellula, holding all the ħin tagħha forma link unit which holds its ħajja link unit which holds its nifs link unit, each of them attracting unitajiet of its own kind. The four link unitajiet żomm il- ċellula in organization. The ċellula link unit holds ċellula kwistjoni of the plasm which comes from one of the four kinds of ikel; il forma link unit holds forma kwistjoni making up the plasm; the ħajja link unit holds the ħajja kwistjoni; u il nifs link unit holds the inspiriting kwistjoni.

Ikel is required to retain some of the unitajiet in the four streams passing through the ċellula. When no ikel is taken the ċellula is like a net that does not retain the fish in the stream. Ikel accrues to the net, fills it out and makes some of the transient unitajiet stick and so be caught.

il ċellula unità is stamped, like a coin, with the mark of the body to which it belongs. When the body dies the ċellula unità goes into external natura, enters into the structure of the bodies of animals or plants, and it may be taken into human bodies. Like coin circulating in foreign countries, it comes back to the source where it was coined, when the organizer of the body calls for it.

il ċellula unità appears first in a ċellula in some part like the neck or the buttocks, a part not directly connected with any system. Then it appears in some organ of the generative system and its ċellula formoli a part of the ċellula structure there. The unità changes its place from ħin għal ħin until it has built and has functioned through ċellula wara ċellula in all parts of the generative system. Then the ċellula unità travels, while it keeps on organizing and reorganizing its physical ċelluli, through the respiratory, the circulatory and the digestive systems; and in each of them it occupies successively all parts in the organs, except that of an unità tal-organi.

Then instead of moving from place to place as it had done so far, it remains in one of the organs of the digestive system. Then it goes back to the generative system, this ħin bħala unità tal-organi.

Each organ exists on a fourfold pjan. il unità tal-organi dwells through the whole organ and holds one ċellula unità, li hija l - ċellula rabta unità around which the other ċelluli of the organ are arranged and upon which they depend. The cell link unità għandha l - forma rabta unità of the organ; that forma rabta unità of the organ holds the ħajja rabta unità; and that holds the nifs rabta unità of the organ. Around these four link unitajiet are grouped and held by each, fleeting unitajiet of its own kind, and through the transient unitajiet pass the free unitajiet.

il ċellula unità that is in line to become an unità tal-organi is eventually impressed through its own nifs rabta unità mill- nifs rabta unità of the organ, through its own ħajja rabta unità mill- ħajja rabta unità of the organ, through its own forma rabta unità mill- forma rabta unità of the organ and is itself impressed by the unità tal-organi. il nifs rabta unità tal- ċellula isir il- nifs rabta unità of the organ, the ħajja rabta unità tal- ċellula l- ħajja rabta unità of the organ, the forma rabta unità tal- ċellula l- forma rabta unità of the organ and the ċellula unità changes to the unità tal-organi. A ċellula unità may change its position in one of the systems from ħin għal ħin matul il- ħajja of the body, but the unità tal-organi tibqa 'l- unità tal-organi of its organ for the ħajja in which it becomes the unità tal-organi. il unità tal-organi manages the functioning of its organ. It keeps all the parts of the organ working together, and keeps all the unitajiet, minn ċellula unitajiet għall- nifs unitajiet, in their proper relations while they are in the organ. The ċellula link unit keeps the other ċellula unitajiet, Il- forma link unit keeps the other forma unitajiet, Il- ħajja link unit keeps the other ħajja unitajiet u l- nifs link unit keeps the other nifs unitajiet in order. The product of the organ is passed on to other organs. Thus the organs of the digestive system act together in the functioning of that system as a whole and affect each other. When the organ unit has worked its own organ long enough it has also impressed on it the workings of the other organs in the system and so becomes eventually the unit of another organ. The change begins at the end of the digestive system, the anus.

The highest organ in the generative system is the eye. The unità of the eye adjusts the ċelluli and regulates the curvature of the eyeball and of the lens; steadies the nerve endings in the retina; focuses the eye, and emits and takes in radiant kwistjoni by means of which to make contact with the object. Anything that is seen is contacted by the unità of the eye. The sun, or the remotest star, if seen, is actually contacted. The unità of the eye is the instrument which the sense of vista uses for seeing. It becomes familiar with the sense of vista through the optic and other nerves. It does all this under the influence of the sense of vista and becomes ever more sensitized to fire unitajiet, nifs unitajiet u radjanti kwistjoni. When the unit of the eye is adapted to the sense of vista and has served its ħin, it becomes the manager of the whole generative system and funzjonijiet as the sense of vista.

Is-sens ta ' vista or dawl unità, Il- nifs unità of the four systems of the body, passes to become the sense of smigħ, li hija l - ħajja jew bl-ajru unità of the body; that passes to become the sense of togħma, li hija l - forma or fluid unità; and that passes to become the sense of riħa.

Is-sens ta ' riħa immediately connects with the funzjonijiet tal- forma ta ’nifs, which is the last and direct link between the natura-side and the aia. il aia belongs to the intelligent-side, (Fig. II-H).

Is-sens ta ' riħa as contact touches particles in the solid-solid state of the object smelled. Riħa is actual physical contact as of particles of cabbage, camphor, or musk. It is not so with togħma. Is-sens ta ' togħma does not contact gross physical particles, but it reaches into the solid-solid unitajiet and takes the fluid-solid unitajiet, the essence, from gross physical ikel, Li huwa ikel to the structure of the body. To the sense of smell, but not to the fluid body, the odor is ikel.

Is-sens ta ' riħa impels the action of the digestive system and relates all the organs of the digestive system to each other and to each of the other systems, by the nifs which is the active side, the ħajja, ta forma ta ’nifs. And, further, it is through the sense of riħa, functioning as contact, that all sense impressions are received. So things seen, heard, or tasted, are passed through the sense of riħa, minn nifs, Li tħossok in the nerves.