ĦSARA U DESTINI
Harold W. Percival
Il- “Inżul” tal-bniedem. M'hemm l-ebda evoluzzjoni mingħajr, l-ewwel, involviment. Il-misteru tal-iżvilupp taċ-ċelloli tal-mikrobi. Il-futur tal-bniedem. Il-Mixja Kbira. Fraternitajiet. Misteri tal-qedem. Inizjattivi. Alchemists. Rosicrucians.
IN EVERY age a few individuals do find The Great Way. They do conquer mewt by regenerating and restoring their bodies to the Isfera ta 'Permanenza. But this is an individual and private affair of each such doer. The world does not know; other bnedmin do not know it. The world does not know because public opinjoni and the weight of the world would be opposed to it, and would hold back the dawk li jwettqu who choose to regenerate their bodies and restore them to the Isfera ta 'Permanenza.
Before a human will even agree to the idea of a “Way” to a “Isfera ta 'Permanenza,” he will have become estranged to the concept of an “ascent of man” or “evolution”; that is, that man, with his great gifts, has ascended from a mere speck of kwistjoni. On the contrary, he will have become convinced of the “descent” of man, from a higher estate to his present low condition in a perishable human body.
L-evoluzzjoni hija preċeduta minn involviment. Ma jistax ikun hemm evoluzzjoni sakemm ma jkunx hemm involviment ta ' dak li huwa għandhom jiġu żviluppati.
It is not merely unreasonable, it is unscientific to suppose that any forma of ħajja can evolve from a germ ċellula that was not involved into that ċellula. An oak tree cannot evolve from the germ of a cabbage or a fern, even through countless developments from those germs. There must be the involution of an oak into its acorn in order that there can be the evolution from that acorn into an oak tree.
Likewise every man or woman has descended into this human world of change from an ancestral sexless being of the Isfera ta 'Permanenza. The descent has been made by variation, modification, mutation, and division. The evidence of this procedure is shown by spermatogenesis and by ovulation, of the spermatozoon and the ovum into gametes, marriageable ċelluli. Each cell must be changed from its original state or condition, and be modified and divided, until it is a distinctly male or female sex cell. These changes and divisions re-enact the biological records of the history of the ċelluli, minn ħin of the ancestral type of sexlessness until they become male or female sex ċelluli.
Heretofore no definite explanation has been given to account for these mysterious fatti, iżda an fehim that the development of the sess is the degeneration and departure from a former state of deathlessness into the lower human world of birth and death and eżistenza mill-ġdid, will explain the fatti and open the way for fehim that there will be the return from the human to the former higher state. Here is part of the evidence:
Science has furnished evidence that in both spermatogenesis and ovulation the germ ċelluli must divide twice before the spermatozoon can enter into the ovum and begin the generation of a new male or female body. The raġuni is that the spermatozoon is at first a sexless cell. By its first division it puts off that of itself which is sexless and is transformed into a male-female part; but as such it is not yet fit to marry. By its second division it throws off its female part and is then a gamete, a marriageable cell, and is ready for copulation. Similarly, the ovum is at first sexless; it must be changed into a sex cell before it can marry. By its first division it rids itself of its sexless part and is then a female-male cell, unfit for marriage. By its second division the male part is discarded and it is then the female sex cell ready for marriage.
Għal kull ħajja the history of the transition from an ancestral sexless body is re-enacted by each of the two germ ċelluli. The changes which take place are determined by the ħsieb inscribed on the forma ta ’nifs jew jgħixu ruħ of the body through long series of lives of crucifixions and resurrections, each ħajja being a crucifixion, followed by a return or resurrection. The forma ta ’nifs has on it the original type of the sexless perfect body, but is changed into male or female according to the ħsieb of tħossok-and-xewqa.
il konxja self in the body is tħossok-and-xewqa, which is symbolically nailed through the body of sex to its cross.
Its cross is the invisible forma ta ’nifs of the visible body. The body is the fleshly material of the body-cross.
Tħossok-and-xewqa is bound into the body-cross by nerves, xewqa is bound into the body-cross by blood.
Vista, smigħ, togħma, u riħa, are the four senses which are themselves a cross and which are the symbolical nails with which the konxja self is nailed to its forma ta ’nifs jaqsmu.
By breathing, the self of tħossok-and-xewqa is kept on its breath-forma cross throughout the ħajja of its body-cross.
When the self of tħossok-and-xewqa gives up the nifs, the body is dead. Then the self leaves the body-cross.
Iżda, bħala l- konxja self, it continues with its forma ta ’nifs cross through its after mewt jiddikjara, (Fig. VD).
Bil tiegħu forma ta ’nifs cross, the self will take on another body-cross of flesh and blood:—to be prepared for it for its next ħajja fid-dinja.
il konxja self of tħossok-and-xewqa will again take on the body-cross of flesh and blood, and will be nailed to the objects of natura by vista u smigħ, u minn togħma u riħa.
Allura l- konxja tħossok-and-xewqa must continue its crucifixions ħajja wara ħajja in this world of birth and mewt, until it regenerates its body of mewt into an everlasting body of ħajja. Then, as the Son, it ascends and unites with its ħassieb u jaf as the Father, the Triune Awto complete in The Isfera ta 'Permanenza from which it originally descended.
It-tagħlim dwar il-misteri u l-bidu ma kienx dwar il-Gran Mixja.
L-informazzjoni dwar il-Mixja l-Kbira ma setgħetx tiġi mgħarrfa lill-mexxejja u l-konkwinturi, u n-nies li fformaw iċ-ċiviltajiet kienu ħżiena wisq u brutali. Iċ-ċiviltajiet kienu bbażati fuq it-tkattir permezz tal-qtil.
Din hija l-ewwel ħin in any historic period when, it is said, there is libertà of speech; and that one may choose to be, to think, and to do what he thinks best, especially if it is for the benefit of others. That is why information about The Great Way is now given—for those who choose and will.
When The Great Way is made known to the few, they will make it known to the people. When it becomes generally known, those of the people who are weary of the treadmill of human ħajja, who want something more than the glory of possedimenti u fama and pageantry and power, will rejoice at the good news of The Great Way. Then the few individuals who have made their destin for The Way will be free to give the information to those who xewqa and choose to be on The Way.
In the past, growths into the inner worlds were not unusual; in fatt, that was the normal course of progress. And unless this civilization is brought to an end by continued rapacity and sexual indulgence out of season, they will in the future become frequent again. Then bnedmin will not have to go against the whole of natura, because their physical bodies will be developed along the lines here indicated. They will begin to rebuild a vertebrate column in front, (Fig. VI-D), containing a front- or natura-cord. Into this front-cord are blended the dritt and the left cords of the present involuntary nervous system. The cord branches out laterally and into the pelvis, abdomen, and thorax, replacing the internal organs there at present; its ramifications fill these cavities with nervous structures somewhat as the cephalic brain now fills the cavity of the skull. So there will eventually be four brains,—a brain, each, in the pelvis for the perfect body, in the abdomen for the doer, in the thorax for the ħassieb, and in the head for the jaf. The bodies will have formoli F'liema kwistjoni will become konxja in higher degrees more easily than it does at present.
il doerfil-ġisem hu konxja prinċipalment of tħossok-and-xewqa and, to a lesser degree, of ħsieb, iżda mhuwiex konxja as tħossok-and-xewqa, lanqas as ħsieb; still less is it konxja as tagħha identità. Huwa konxja of a difference between tħossok and desiring, but not konxja of a difference between tjubija-and-raġuni, as two different aspects of the ħassieb tal- Triune Awto. Nor is it konxja of its three imħuħ li minnhom bnedmin use chiefly the moħħ tal-ġisem. Tal kuxjenza, which comes from selfness speaking through tjubija, mhuwiex konxja as coming from the higher source. It is not konxja of the three parts of its Triune Awto and is not konxja tal- Dawl tal- Intelligence. Huwa konxja of natura as reported by the four senses, but is not konxja as natura, jew saħansitra of natura in the flesh in which it dwells. It feels aches or comfort in parts of the body, but then it is konxja of tħossok a sensazzjoni u mhux konxja as natura or as tħossok. When there are sensazzjonijiet, Jiġifieri, elementali playing on the nerves in which the tħossok aspett tal - doer is, the human is not konxja of or as l- elementali, or that they are elementali, jew saħansitra as tħossok apart from these elementali, but he is konxja of l- tħossok as sensazzjonijiet. wieħed does not know how to distinguish between himself as tħossok u l- sensazzjonijiet which he feels, and he must therefore become konxja of innifsu as that which feels, as distinct from the impression of natura that is made on tħossok. To overcome these limitations the human must become konxja ta 'dmirijietu forma ta ’nifs, of the way in which it operates, and of the actions of the four senses. When these limitations are overcome, the doer portion is konxja as tħossok-and-xewqa, Iżda l- tħossok-and-xewqa are heightened and refined. They take in the tħossok-and-xewqa f'kollox umanità, Fil natura in the body, and through that in natura barra.
In the present age the stages in which bnedmin huma konxja are so low that special training is required. They themselves must prepare themselves; they cannot get anyone to teach them or to do the jaħdmu for them. They do this by tagħlim minn taghhom esperjenzi, permezz ħsieb.
But what of the teachers, initiations, brotherhoods and lodges of which so much is heard? What of secret simboli, cryptic language and “The Way”? The answer is that these are not concerned with The Great Way here spoken of, which is found and traveled by the aid of the Dawl tal- Intelligence. They are concerned with the legendary path, which at its best is only a related part of what is The Great Way. They have to do with simboli and language referring to the lunar germs, though not by that name, and to transformations in the physical body which the preservation of these germs brings about.
There are brotherhoods composed of those who have command over many of the forces of natura, and who have knowledge of much that is hidden from the senses of the run of bnedmin and is equally unknown to the learned men of the world. In these brotherhoods are members who have disciples, taken out of the world from ħin għal ħin. There is no way in which the public or those not fitted can enter these schools. When the inner development of a human shows him to be fitted to become a disciple of one of these lodges, he is called to it. He has to comply with certain rules in his daily ħajja, follow a course of study, go through trials, temptations, dangers, initiations and ceremonies. These lodges exist for the iskop of developing the human in worship of a deity.
There are other groups of initiates which are not so numerous today as they were in the past when they flourished with the ancient Mysteries. The object of all such Mysteries—Eleusinian, Bacchic, Mithraic, Orphic, Egyptian and Druidic,—was natura worship; their allat kienu natura allat. In the rites of these religious institutions was often something that gave, if one cared to receive it, information about the natura and the powers of the doer-in-the-human. So the teaching of the Hall of the Two Truths was a fair representation of the Judgment that awaits the human after mewt, when he stands naked—not clothed with the forma ta ’nifs-ġol Dawl ta 'dmirijietu Intelligence. In the Druidic Mysteries the first ray at sunrise entering the stone circle at the vernal equinox, remained from an unknown past as a simbolu of the influx of the Dawl tal- Intelligence biex tilħaq il- raħs solari at its entrance into the head, indicated by the stone circles which were simboli of the skull and the brain. The Druids interpreted this symbol, of course, as relating to the awakening of natura or to the procreative act, and accordingly the outer stone circle was the pelvis and the inner the uterus.
Generally, in the Mysteries, sacrificing animals was a degenerate representation of a disciple sacrificing his own passjonijiet, which the bull or goat symbolized; human sacrifices were a degenerate misrepresentation of the giving up of one’s human sexual ħajja for a regenerate ħajja. But these inner tifsiriet of what became brutal, noisy and sensuous displays, were lost.
The mysteries, that is, those that were secret, were adapted to the seasons of the year. The jfisser had to do with the ħajja tal- doer in natura. Gods and Goddesses personified natura. The coming of the portion of the doer fis-fiżika ħajja, its descent into the body, the dangers and allurements encountered during ħajja, u mewt and the state of the doer wara mewt, were dramatically presented.
There were also initiations which the neophyte had to pass. Privations and sufferings, dangers, encounters and obstacles had to be overcome before he could be initiated and join the purified. After he had gained the highest initiation, he discovered that the years it had taken him to qualify were filled with symbolic teachings of what the after mewt states would be, so that when mewt actually did come and he had to pass through mewt, he had been so trained in these mysteries that he knew what to do. That was the inner object of the mysteries and of course was not told to the world, nor was it discovered by all who took part in them. None but superior persons could go through them. A true disciple, in any age, could through these formoli get an insight into the real path beyond them. The training he received was a preparation to fit him in some ħajja for The Great Way.
Fost fraternitajiet aktar tard Alchemists u Rosicrucians kisbu notorjetà. L-iżvantaġġ li xi kultant jinżammu huwa minħabba imposturi u charlatans li ppretendew li jagħmlu parti mill-ordnijiet veri.
The Alchemists, while they studied or appeared to study liġijiet of external natura, concerned themselves with transmuting and refining the baser metals of the physical body, which was to become a refined Astral body and by them called a “spiritual” body. Their fanciful terms can be interpreted as referring to alchemical processes in the flesh body by which the fourfold kwistjoni of it was refined and transmuted. The Philosopher’s Stone, the Red Lion and the White Eagle, the White Tincture and the Red, the White Powder and the Red Powder, the Sun and the Moon, the Seven Planets, Salt, Sulphur and Mercury, the Elixir and many strange terms placed together in an unintelligible jargon, conceal definite tifsiriet. When they had arrived at a certain stage, where they could through their own bodies command some of the forces of natura, they could transform lead and other base metals into gold. But as they then had no xewqa or use for possedimenti, the making of gold was no object. The alchemical steps which lead to the making of gold were processes in their own bodies and built up and vitalized organs so that these would hold the elixir of ħajja. The elixir was the conserved essence of the procreative stream in the generative system. When the organs were able to hold the elixir, the mikrobi lunari could extract Dawl from the contents of the organs. When enough had been gathered by the mikrobi lunari, Il- raħs solari was discovered to be the Philosopher’s Stone.
The Rosicrucians were much like the Alchemists. They were a body of men who tried to grow into an inner ħajja while they lived in the mask of their worldly stations. In the Middle Ages they let the existence of their order be known by the name of Brothers of the Rosy Cross or Rosicrucians, for the benefit of any who found themselves not in accord with the Church, and who wanted to lead an inner ħajja. Their publications appeared with simboli and strange language. Those known to the world are not likely to have been real Brothers though some of them may have been disciples. Anyone who, having heard of their teachings, tried to live an inner ħajja, was discovered to them by his earnest effort. He was called, and if he could go through their course, he became a Brother of the Rosy Cross. The Red Rose is the new heart which is opened by the Dawl tal- Intelligence in ħsieb, and the Golden Cross is the new Astral body which has been developed within the solid physical body. The ordinary heart is like a rose with petals closed. When it opens to the Dawl and feels the needs of the world, it is symbolized by the rose with petals opened. It was to them a “spiritual” thing and so was the new body, though in realtà the opened rose was a stage, namely, a mental stage of the psychic degree, and the new body was the Astral body which when developed had a golden luster. This body of gold was to be transmuted out of the ordinary body, which is like lead. It passed from lead to mercury, to silver and then to gold. The heart was called a living rose on a golden cross. They had to do alchemical jaħdmu to transmute the body of lead into the body of gold. The furnaces, crucibles, retorts and alembics were organs in the body. The powders were the ferments in the body, which at critical stages caused, like catalysts, a change from one alchemical element or stage into another. By the stone and the elixir they changed in these organs the metals of the body from lead to gold.
Copyright 1974 minn The Word Foundation, Inc.