Il-Fondazzjoni Kelma

ĦSARA U DESTINI

Harold W. Percival


HAROLD W. PERCIVAL
1868 - 1953

IL-QUDDIEM TAL-AWTUR

Dan il-ktieb ġie ddettat lil Benoni B. Gattell f'intervalli bejn is-snin 1912 u 1932. Minn dakinhar ġie maħdum mill-ġdid u għal darb'oħra. Issa, fix-1946, hemm ftit paġni li ma nbidlux għall-inqas ftit mibdula. Biex jiġu evitati r-ripetizzjonijiet u l-kumplessitajiet, il-paġni sħaħ tħassru, u żiedt ħafna taqsimiet, paragrafi u paġni.

Mingħajr għajnuna, huwa dubjuż jekk ix-xogħol kienx jinkiteb, għax kien diffiċli għalija naħseb u nikteb fl-istess ħin. Il-ġisem tiegħi kellu jibqa 'waqt li ħsibt li s-suġġett ġie ffurmat u għażel kliem xieraq biex nibni l-istruttura tal-formola: u għalhekk, jien tassew gratlu għax-xogħol li għamel. Hawnhekk irrid nirrikonoxxi l-uffiċċji ta 'ħbieb it-tajba, li jixtiequ jibqgħu bla isem, għas-suġġerimenti tagħhom u l-assistenza teknika fit-tlestija tax-xogħol.

L-iktar kompitu diffiċli kien li jinkisbu termini biex tesprimi s-suġġett rikondit ittrattat. L-isforz diffiċli tiegħi kien li nsib kliem u frażijiet li jwasslu l-aħjar it-tifsira u l-attributi ta 'ċerti realtajiet inkorporali, u li nuri r-relazzjoni inseparabbli tagħhom ma' l-infushom konxji fil-ġisem tal-bniedem. Wara bidliet ripetuti, fl-aħħarnett iddeċidejt fuq termini użati hawnhekk.

Ħafna suġġetti mhumiex ċari daqs kemm nixtieq li jkunu, imma l-bidliet li saru għandhom ikunu biżżejjed jew bla tmiem, għax fuq kull qari bidliet oħra dehru rakkomandabbli.

Ma nippresumix li nippriedka lil xi ħadd; Ma nqisx lili nnifsi bħala predikatur jew għalliem. Jekk kieku ma nkunx responsabbli għall-ktieb, nippreferi li l-personalità tiegħi ma tissemmax bħala l-awtur tagħha. Il-kobor tas-suġġetti li dwarhom nipprovdi informazzjoni, teħlis u neħlisni mill-fiduċja fihom infushom u jipprojbixxi l-eċċezzjoni ta 'pudur. Jien DARE nagħmel stqarrijiet strambi u li jiskuraġġixxu lill-awto konxja u immortali li tinsab f'kull ġisem uman; u jien inqis li l-individwu se jiddeċiedi x'se jagħmel jew mhux se jagħmel l-informazzjoni ppreżentata.

Persuni maħsubin enfasizzaw il-ħtieġa li nitkellmu hawnhekk dwar xi wħud mill-esperjenzi tiegħi fi stati ta 'konxja tagħhom, u ta' avvenimenti ta 'ħajti li jistgħu jgħinu biex jispjegaw kif kien possibbli għalija niffamiljarizza ruħi ma' u nikteb affarijiet li huma hekk differenza mat-twemmin preżenti. Huma jgħidu li dan huwa neċessarju minħabba li l-ebda biblijografija ma hija mehmuża u l-ebda referenza ma hija offruta biex tissostanzja d-dikjarazzjonijiet magħmula hawnhekk. Uħud mill-esperjenzi tiegħi kienu b'differenza minn dak li smajt jew qrajtt. Il-ħsieb tiegħi stess dwar il-ħajja umana u d-dinja li ngħixu fih wera lili suġġetti u fenomeni li ma sibtx imsemmija fil-kotba. Iżda ma jkunx raġonevoli li wieħed jissoponi li kwistjonijiet bħal dawn jistgħu jkunu, iżda mhux magħrufa minn oħrajn. Għandu jkun hemm dawk li jafu iżda ma jistgħux jgħidu. M'għandi l-ebda rahan ta 'segretezza. Jien m'għandi l-ebda organizzazzjoni ta 'kwalunkwe tip. Jiena ma nqassimx il-fidi li nsemmi dak li sibt billi naħseb; minn ħsieb stabbli waqt li tkun imqajjem, mhux fl-irqad jew fi trance. Jien qatt ma kont u lanqas ma nixtieq inkun fi trance ta 'kwalunkwe tip.

Dak li kont konxju waqt li naħseb dwar suġġetti bħall-ispazju, l-unitajiet tal-materja, il-kostituzzjoni tal-materja, l-intelliġenza, il-ħin, id-dimensjonijiet, il-ħolqien u l-esternalizzazzjoni tal-ħsibijiet, nispera, fetaħ isferi għal esplorazzjoni u esplojtazzjoni futuri . Sa dak iż-żmien l-imġiba t-tajba għandha tkun parti mill-ħajja tal-bniedem, u għandha żżomm ruħha aġġornata max-xjenza u l-invenzjoni. Imbagħad iċ-ċiviltà tkun tista 'tkompli, u l-Indipendenza bir-Responsabbiltà tkun l-istat tal-ħajja individwali u tal-Gvern.

Hawnhekk hemm disinn ta ’xi esperjenzi tal-ħajja bikrija tiegħi:

Ir-ritmu kien l-ewwel sensazzjoni tiegħi ta 'konnessjoni ma' din id-dinja fiżika. Aktar tard jien inkun inħoss ġewwa l-ġisem, u nisma 'vuċijiet. Jien fhimt it-tifsira tal-ħsejjes magħmula mill-vuċijiet; Ma rajt xejn, imma jien, bħala tħossok, setgħet nikseb it-tifsira ta 'xi waħda mill-kliem tal-ħsejjes espressi, mir-ritmu; u s-sentiment tiegħi taw il-forma u l-kulur tal-oġġetti li ġew deskritti bil-kliem. Meta nista 'nuża s-sens tal-vista u nara oġġetti, sibt il-forom u l-apparenzi li jien, kif ħassejtni, ħassejtni fi qbil approssimattiv ma' dak li kont naf. Meta kont kapaċi nuża s-sensi tal-vista, tas-smigħ, tat-togħma u tar-riħa u nista 'nistaqsi u nwieġeb mistoqsijiet, sibt ruħi bħala barrani f'dinja stramba. Jien kont naf li ma kienx il-korp li għext fih, imma ħadd ma seta 'jgħidli min jew minn fejn kont jew minn fejn ġejt, u ħafna minn dawk li kont mistoqsija dehru li jemmnu li huma l-korpi li fihom għexu.

I realized that I was in a body from which I could not free myself. I was lost, alone, and in a sorry state of sadness. Repeated happenings and experiences convinced me that things were not what they appeared to be; that there is continued change; that there is no permanence of anything; that people often said the opposite of what they really meant. Children played games they called “make-believe” or “let us pretend.” Children played, men and women practiced make-believe and pretense; comparatively few people were really truthful and sincere. There was waste in human effort, and appearances did not last. Appearances were not made to last. I asked myself: How should things be made that will last, and made without waste and disorder? Another part of myself answered: First, know what you want; see and steadily hold in mind the form in which you would have what you want. Then think and will and speak that into appearance, and what you think will be gathered from the invisible atmosphere and fixed into and around that form. I did not then think in these words, but these words express what I then thought. I felt confident I could do that, and at once tried and tried long. I failed. On failing I felt disgraced, degraded, and I was ashamed.

I could not help being observant of events. What I heard people say about things that happened, particularly about death, did not seem reasonable. My parents were devout Christians. I heard it read and said that “God” made the world; that he created an immortal soul for each human body in the world; and that the soul who did not obey God would be cast into hell and would burn in fire and brimstone for ever and ever. I did not believe a word of that. It seemed too absurd for me to suppose or believe that any God or being could have made the world or have created me for the body in which I lived. I had burned my finger with a brimstone match, and I believed that the body could be burned to death; but I knew that I, what was conscious as I, could not be burned and could not die, that fire and brimstone could not kill me, though the pain from that burn was dreadful. I could sense danger, but I did not fear.

People did not seem to know “why” or “what,” about life or about death. I knew that there must be a reason for everything that happened. I wanted to know the secrets of life and of death, and to live forever. I did not know why, but I could not help wanting that. I knew that there could be no night and day and life and death, and no world, unless there were wise ones who managed the world and night and day and life and death. However, I determined that my purpose would be to find those wise ones who would tell me how I should learn and what I should do, to be entrusted with the secrets of life and death. I would not even think of telling this, my firm resolve, because people would not understand; they would believe me to be foolish or insane. I was about seven years old at that time.

Fifteen or more years passed. I had noticed the different outlook on life of boys and girls, while they grew and changed into men and women, especially during their adolescence, and particularly that of my own. My views had changed, but my purpose—to find those who were wise, who knew, and from whom I could learn the secrets of life and death—was unchanged. I was sure of their existence; the world could not be, without them. In the ordering of events I could see that there must be a government and a management of the world, just as there must be the government of a country or a management of any business for these to continue. One day my mother asked me what I believed. Without hesitation I said: I know without doubt that justice rules the world, even though my own life seems to be evidence that it does not, because I can see no possibility of accomplishing what I inherently know, and what I most desire.

In that same year, in the spring of 1892, I read in a Sunday paper that a certain Madam Blavatsky had been a pupil of wise men in the East who were called “Mahatmas”; that through repeated lives on earth, they had attained to wisdom; that they possessed the secrets of life and death, and that they had caused Madam Blavatsky to form a Theosophical Society, through which their teachings could be given to the public. There would be a lecture that evening. I went. Later on I became an ardent member of the Society. The statement that there were wise men—by whatever names they were called—did not surprise me; that was only verbal evidence of what I inherently had been sure of as necessary for the advancement of man and for the direction and guidance of nature. I read all that I could about them. I thought of becoming a pupil of one of the wise men; but continued thinking led me to understand that the real way was not by any formal application to anybody, but to be myself fit and ready. I have not seen or heard from, nor have I had any contact with, “the wise ones” such as I had conceived. I have had no teacher. Now I have a better understanding of such matters. The real “Wise Ones” are Triune Selves, in The Realm of Permanence. I ceased connection with all societies.

Minn Novembru ta '1892 jien għaddejt minn esperjenzi zaskakuje u kruċjali, li warajhom, fir-rebbiegħa ta' 1893, seħħet l-iktar avveniment straordinarju ta 'ħajti. Kelli qasmu t-Triq 14th f'4th Avenue, fi New York City. Il-karozzi u n-nies kienu qed iħaffu. Waqt li żżid sal-kurbstone tal-kantuniera tal-grigal, Light, ikbar minn dak ta 'numru kbir ta' xemx miftuħa fiċ-ċentru tar-ras. F'dak il-mument jew punt, inqabdu l-eternitajiet. Ma kien hemm l-ebda ħin. Distanza u dimensjonijiet ma kinux evidenza. In-natura kienet komposta minn unitajiet. Jien kont konxju tal-unitajiet tan-natura u tal-unitajiet bħala Intelliġenzi. Fi u lil hinn, ngħidu hekk, kien hemm Dwal akbar u iżgħar; Iktar ma jgħaddi l-inqas Dwal, li kixfu t-tipi differenti ta 'unitajiet. Id-Dwal ma kinux ta 'natura; kienu Dwal bħala Intelliġenzi, Dwal Konxji. Meta mqabbel mal-luminożità jew id-dawl ta 'dawk id-Dwal, ix-xemx tal-madwar kienet ċpar dens. U ġewwa u permezz tad-Dwal u l-Unitajiet u l-Oġġetti kollha kont konxju tal-Preżenza ta 'Koxjenza. Jien kont konxju tal-Koxjenza bħala r-Realtà Ultima u Assoluta, u konxju tar-relazzjoni tal-affarijiet. Jiena ma esperjenzajt l-ebda eċċitament, emozzjonijiet, jew ekstasi. Kliem jonqsu għal kollox biex jiddeskrivu jew jispjegaw KONXJUŻI. Ikun għalxejn li wieħed jipprova jiddeskrivi l-grandeur sublim u l-poter u l-ordni u r-relazzjoni fil-ħakma ta 'dak li kont konxju minnu. Darbtejn matul l-erbatax-il sena li ġejjin, għal żmien twil f'kull okkażjoni, kont konxju minn Koxjenza. Iżda matul dak iż-żmien kont konxju ta 'mhux iktar minn dak li kont konxju minnu f'dak l-ewwel mument.

Being conscious of Consciousness is the set of related words I have chosen as a phrase to speak of that most potent and remarkable moment of my life.

Consciousness is present in every unit. Therefore the presence of Consciousness makes every unit conscious as the function it performs in the degree in which it is conscious. Being conscious of Consciousness reveals the “unknown” to the one who has been so conscious. Then it will be the duty of that one to make known what he can of being conscious of Consciousness.

The great worth in being conscious of Consciousness is that it enables one to know about any subject, by thinking. Thinking is the steady holding of the Conscious Light within on the subject of the thinking. Briefly stated, thinking is of four stages: selecting the subject; holding the Conscious Light on that subject; focusing the Light; and, the focus of the Light. When the Light is focused, the subject is known. By this method, Ħsieb u Destin has been written.

The special purpose of this book is: To tell the conscious selves in human bodies that we are inseparable doer parts of consciously immortal individwali trinities, Triune Selves, who, within and beyond time, lived with our great thinker and knower parts in perfect sexless bodies in the Realm of Permanence; that we, the conscious selves now in human bodies, failed in a crucial test, and thereby exiled ourselves from that Realm of Permanence into this temporal man and woman world of birth and death and re-existence; that we have no memory of this because we put ourselves into a self-hypnotic sleep, to dream; that we will continue to dream through life, through death and back again to life; that we must continue to do this until we de-hypnotize, wake, ourselves out of the hypnosis into which we put ourselves; that, however long it takes, we must awake from our dream, become conscious of lilna nfusna as ourselves in our bodies, and then regenerate and restore our bodies to everlasting life in our home—The Realm of Permanence from which we came—which permeates this world of ours, but is not seen by mortal eyes. Then we will consciously take our places and continue our parts in the Eternal Order of Progression. The way to accomplish this is shown in chapters which follow.

* * *

F'din il-kitba l-manuskritt ta 'dan ix-xogħol huwa mal-istampatur. Hemm ftit ħin biex iżżid ma 'dak li ġie miktub. Matul il-ħafna snin tal-preparazzjoni tiegħu ħafna drabi ġie mistoqsi li ninkludi fit-test xi interpretazzjonijiet ta ’siltiet tal-Bibbja li jidhru inkomprensibbli, imma li, fid-dawl ta’ dak li ntqal f’dawn il-paġni, jagħmel sens u għandhom tifsira, u li , fl-istess ħin, jikkorrobora d-dikjarazzjonijiet magħmula f'dan ix-xogħol. Imma jien begħlub li nagħmel paraguni jew nuri korrispondenza. Jien ridt li dan ix-xogħol jiġi ġġudikat biss fuq il-merti tiegħu stess.

In the past year I bought a volume containing “The Lost Books of the Bible and The Forgotten Books of Eden.” On scanning the pages of these books, it is astonishing to see how many strange and otherwise incomprehensible passages can be comprehended when one understands what is herein written about the Triune Self and its three parts; about the regeneration of the human physical body into a perfected, immortal physical body, and the Realm of Permanence, —which in the words of Jesus is the “Kingdom of God.”

Again requests have been made for clarifications of Bible passages. Perhaps it is well that this be done and also that the readers of Ħsieb u Destin be given some evidence to corroborate certain statements in this book, which evidence may be found both in the New Testament and in the books above mentioned. Therefore I will add a fifth section to Chapter X, “Gods and their Religions,” dealing with these matters.

HWP

New York, Marzu 1946