فکر کول او ماتول
هارولډ ډ. پیسیالیل
د ویټیک ویسټینین
د فطرت څخه د رڼا اتوماتیک راستنیدنه د چرګې ژمه. د خپل ځان کابو.
The Light which a human has sent or allowed to go into nature is returned to the human. It goes out again and is returned again. This outgoing and incoming will continue until the Light is reclaimed from all admixtures and attachments and is made unattachable or freed Light. Then it goes out no more.
Light is returned to the noetic atmosphere of the human either automatically, or through self-control. Automatic reclamation is started by a Light finder or gatherer, called lunar germ, and is accomplished by the pull of the noetic breath along the nature-tract. Reclamation by self-control, which is of three degrees, is done by thinking and is aided by another germ, called solar germ, which makes a path along the tract for the Triune Self for Light to travel on.
Automatic reclamation of Light is the finding and the gathering by the lunar germ of Light that has come in with food and the carrying of the gathered Light as far as the kidneys, and then the raising of this Light to the noetic atmosphere in the head by the psychic, the mental and the noetic breaths. This automatic reclamation can be made only while the Light is in the body to which it has returned in food, and after it has been extracted from the food by organs of the four systems and by the fourfold physical breath.
The Light that has gone into nature comes back automatically in food. The Light that has gone out in the various ways mentioned never leaves the noetic atmosphere of the Triune Self. Just as thoughts never leave the mental, and desires, even if they appear as animals, never leave the psychic atmosphere, so the Light never leaves the noetic atmosphere. Earth time and dimensions have no effect upon and are no hindrance to Light of an Intelligence. The Light of an Intelligence that is in the noetic atmosphere of its Triune Self, though it goes out into physical nature, returns thence because that Light has an identity. It retains this identity however long it circulates in nature and in however many forms and places it appears there. For the Light is a part of an Intelligence, which is an ultimate unit, inseparable, indivisible.
Special parts of Light circulating in nature are summoned into food, to be thence extracted for reclamation. What of the Light is so called depends upon the thinking of the human. It may be days, months, years or lives before some of the Light is drawn back. But when it is to be reclaimed, any special part of the Light will return to the body of the doer that let it go out, though the present human is not aware of the identity and the circulation of the Light which his thinking summons to return to the body.
Not all the Light that is taken in with food is the Light of the consumer. Light from other doers is with it and affects those who eat the food. Usually there is something in common between the foreign Light and the doer that receives it. Just as the atmospheres of different people intermingle according to quality, so the Light that is with food intermingles.
Food is of the four elements and is taken in as solids, as liquids, in air and sunlight, and in starlight. The solid food contains the other three, just as the physical world is a precipitation of the other three worlds, as the physical plane is matter condensed from the other planes of the physical world, and as the structure elementals contain the form, the portal and the causal. The solid and liquid forms of food enter through the digestive system; the airy and some of the fiery foods enter through the respiratory system. But these are only the most apparent ways. Starlight enters also through the eyes and through the skin. With the breath food from the four elements is taken in directly from one’s physical atmosphere where it is held in suspension. No matter how the food is taken in, it all goes into the digestive system. There the other three systems also work on it.
The fourfold physical breath, as it flows in and out of the body, causes a peristaltic action in the organs and tubes of each of the four systems. Each breath causes the peristalsis in its own system, and each sense stimulates the function in its system under that peristaltic impulse.
As food is moved in the digestive system this fourfold stream of the physical breath, each stream acting with its stimulated peristalsis, affects the food. Seeing the food, what is said and heard while eating it, tasting it and smelling it, have a direct bearing on the digestion. The salivary glands add their secretions, the gastric juice is poured out from the walls of the stomach, the liver gives its bile, the pancreas its fluid, and the intestinal digestive glands their secretion. The four senses cause the activity of the juices and of the ferments in them. Thereby proper changes are made in the food, which is turned into chyme in the stomach and later into chyle and becomes ready for absorption and assimilation in the intestines.
In the circulation the kidneys strain the blood and free it from impurities, and the adrenals pour out their secretion, which empowers the red and the white blood cells, keeps the blood and lymph in circulation, invigorates the sex glands and the ductless glands. The respiratory system takes in air as food, supplies oxygen to the blood and eliminates waste matter. This system is the channel through which starry matter flows into the generative system. The seat of the generative system is the pituitary body, and it has organs and branches in all parts of the brain and throughout the body.
The generative system is the source of the other three systems. It begins in the fused cells as a point, grows into a line and a surface and becomes a circle within a sphere. The circle separates into the spine and the digestive tract. From some part of the generative system the allantois is created; that later protrudes through the amniotic sac and the chorion, fastens itself to the wall of the uterus and becomes the placenta. With the placenta are developed the kidneys and adrenals and the heart and lungs, and the circulatory and the respiratory systems are started within the divided circle. The kidneys working through the heart carry on the circulation, which is not independent until the intake of breath after birth.
The generative system is the beginning of the physical body from the fecundated cell, the carrier of vitality during the existence of the body, the governor of the nervous systems and of the ductless glands. Seed production in the adult is but one of its functions. During life the generative system regulates the secretions of the ductless glands, such as the pituitary, thyroid, thymus, spleen and adrenals. By these secretions the activities of all four systems are maintained from the pituitary body. The generative system inspirits the ferments and secretions of the organs and thereby causes digestion, absorption and assimilation. At death it cuts itself off from the other three systems which are then unable to function.
The generative system makes an extract of four grades of radiant matter from all the foods. The first is small in amount and is of radiant matter drawn directly by means of the nerves from food in the digestive system; the second grade is the largest in amount and is radiant matter drawn from food that has passed into the circulatory system; the third grade is radiant matter drawn from food in the respiratory system and the fourth and most potent grade is elaborated from starry matter that has reached the generative system itself.
The four kinds of extracts are elaborated in the testicles and the ovaries for seed and for soil. So that in the seed and in the soil are represented all parts of the body in essence. After the seed and the soil are brought to a certain point they take on independent life as spermatozoa and ova.
From these extracts of starry matter the generative system makes a tonic tincture and turns this tincture back into the other systems and into itself. The generative system is the ultimate cause of well-being and disease. It gives the tonic tincture to the involuntary and the voluntary nerves, and in this way returns to the digestive, circulatory and respiratory systems that which is made from the extract of the food that passed through them. Because of this tincture the other three systems are kept going, a life-giving quality can be taken in by respiration and sent to all parts of the body, the blood can be circulated and food can be digested.
While these transformations are going on Light is being extracted from the food in its first and subsequent forms. The digestive, the circulatory, the respiratory and the generative breaths work each upon its system in the body to take up a certain part of the food and of the Light which is in it and carry the Light into the generative system. Finally the generative breath transfers a portion of the Light connected with the food to a lunar germ. Physically these processes are controlled by the pituitary body. It controls the four systems and the four physical breaths by means of the involuntary nervous system and its involuntary actions. Light going back to the noetic atmosphere goes through the generative system.
The four grades of extract have in them Light and circulate in the generative system. While they are in the head the fire current of the fourfold breath can draw Light out. The Light that moves up and down in the generative system is Light that is contained in the radiant matter that was extracted from food.
The automatic transfer of Light to the noetic atmosphere is made by the generative system naturally to the noetic breath, when there is enough Light in the generative system. The noetic atmosphere exercises by means of the noetic breath a continuous pull for its own Light. This attempt to raise its Light out of the generative system is contrary to the pull which nature makes there for the Light. The noetic breath contacts indirectly the generative physical breath, that is, the fire current of the fourfold physical breath, in the head and there takes some of the Light off and back into the noetic atmosphere.
There is in the generative system other Light, Light which does not come out of nature, but comes through the pituitary body from the noetic atmosphere. Some of this Light is sent out monthly in the lunar germ to gather Light that has come in from nature.
A lunar germ is made of matter of the four worlds and has mingled with it essential matter of the four worlds, that is, matter which has circulated so long that it has reached ultimate states of refinement. In addition to the general matter and to this essential matter, a lunar germ bears the impress of the doer and has in it consequently Light of the Intelligence. The lunar germ is material but invisible.
Both the lunar germ and the seed or soil are builders of bodies. With the seed and the soil the outer physical body is started; with the lunar germ inner bodies may be built. The spermatozoa and ova are both as female to the lunar germ, and it is as male to them. Only the gross physical elements flow through the seed and the soil and these are deficient in finer forces of physical matter. A lunar germ supplies these deficiencies and has in it contacts for forces of the other three worlds. A lunar germ must be united to the seed or the soil to produce a body which is not entirely deficient. There ought to be for a proper human body a lunar germ in the seed and a lunar germ also in the soil.
In each month, after puberty, the generative system produces one of these lunar germs in the pituitary body, (عکس VI-A ، a). When the lunar germ has matured and has life of its own it leaves the pituitary. It starts from there in a rudimentary way, on the right side, and passes down in the involuntary nervous system, having a little Light, which attracts other Light as it descends in the nerve plexuses supplying the digestive system in the abdomen, until it reaches the lowest point, (Fig. VI-B). From that point the lunar germ, having crossed over to the left side, ascends along the involuntary nervous system and is carried by the generative breath to the region of the left kidney.
During all this time Light from food along the digestive tract, Light from blood and Light from the organs in the body attaches itself to the Light in the lunar germ for automatic reclamation. While a lunar germ is in existence and carries Light, it may be deprived of some of the Light by an outburst of anger or state of jealousy, envy or revenge, but it will always carry some Light until the germ is lost. It is lost in outgoing seed or soil. It is not connected with seed or soil until that is precipitated and lost.
If the lunar germ has risen with its diffused Light to the region of the kidneys, some of that Light is taken away by the psychic breath and carried upward in the involuntary nervous system. The psychic breath is made to do this by the mental breath acting within it and obeying the pull of the noetic breath for Light. Then the mental breath takes the Light and carries it along the thoracic vertebrae to the region of the cervical vertebrae. The mental breath is made to do this by the noetic breath acting within it. The noetic breath takes the Light along the pons and the quadrigemina to the pineal body and into the noetic atmosphere.
This return of Light to the noetic atmosphere is automatic. It is done without the knowledge of the human and usually without the possibility of interference by him, though certain habits like the consumption of alcohol or of narcotics, or excessive sexuality, may hinder even the automatic reclamation.
The purpose of automatic reclamation of a certain amount of Light is to keep enough in the mental atmosphere to furnish the human with the Light necessary to continue living and carrying on his activities as a human.
The returning of Light from nature goes on continually in every human. Only a certain amount of Light is allowed by the Triune Self to its doer, and the doer must husband and reclaim what Light is loaned to it. Without this automatic process of reclamation a doer would soon be bankrupt and lost. In the noetic atmosphere moves in regular action the noetic breath. This carries Light of the Intelligence by inspiration into the physical body within the reach of nature, and carries by aspiration the available Light from the body, reclaimed from nature, back into the noetic atmosphere.
The usual means by which Light that has been in food is raised is carriage by a lunar germ. Such a germ is produced once a month, descends on the right side and in a week reaches the region of the solar plexus; in another week it reaches the large intestine and the lowest point of its descent and during the third week ascends to the kidneys, on the left side. Usually the lunar germ, after it has ascended to the region of the kidneys with the aid of the pull exercised by the generative breath on account of the noetic breath, drops back to the sexual organs and is lost. If it were not for the automatic protection which the monthly germ receives because of the noetic breath, the germ would be lost on its path downward from the solar plexus and would never ascend to the left kidney. The run of human beings would, owing to the pull of nature, become idiots in one life, if it were not for the automatic reclamation of Light and the protection which the lunar germ usually receives. For this reason the lunar germ cannot be lost on its path from the head to the solar plexus; from the solar plexus downward and then upward towards the left kidney it is protected; but from the kidney to the head, if it goes there at all, it can go only as the result of self-control .
د کلام فاؤنڈیشن انکارپوریشن لخوا د کاپی حقایق 1974