فکر کول او ماتول
هارولډ ډ. پیسیالیل
د آسیا لوړیدل د پایښت په مینځ کې د Triune Self دي. په بشپړ بدن کې د هغه د دندې دنده. احساس او هیله په بدن کې بدلون راوړی. دوه یا دوه ګونی بدن. آزموینه او متوازن اتحادیه کې د احساس او ارادې راوستلو ازموینه.
After the death of the body the purgations of the doer are carried on by means of the breath-form, as the thoughts of the past life are unrolled from the mental atmosphere. The breath-form had preserved the memories of all that was said and done during the past life, and presents them to the doer in the after death states called hell and heaven. As the doer is purged, some of the memory impressions on the breath-form are burned off, though the impressions graved by thoughts remain on the aia. After the doer has lived over the events of the past life, it rests and the aia remains in its dimensionless state in the psychic atmosphere.
In due course, the aia is acted on by a thought in the mental atmosphere. Then it stimulates the breath of the breath-form, which vivifies its inert form, the “soul,” and the breath and form together are the breath-form, the “living soul,” for the next physical body. Eventually the doer enters the body and the aia is affected by the development of the doer. Briefly stated,—after innumerable existences in human bodies the doer learns to resist the impulses of nature and to govern its desires. It improves accordingly until, eventually, it brings its feeling-and-desire into balanced union, and, with its thinker and knower, it is a Triune Self complete, in a perfected, regenerated, sexless, immortal, physical body, in the Realm of Permanence.
When the Triune Self advanced and became an Intelligence, the aia was ready to take the place of that Triune Self. It was like a bud, sensitive to the Light, ready to burst into bloom. Yet when the Triune Self had progressed, it was quiescent and in darkness.
Figuratively speaking, a ray brighter than sunlight sundered the darkness, and raised the aia into its sphere of Light, where the aia was at once translated as a Triune Self. That Triune Self was in, and conscious of, the measureless, Conscious Light of the Intelligence which had raised it, and was conscious of itself as a Triune Self in its noetic atmosphere; it knew that it never was not. There was no impression of time, of evil, of injustice, wrong, or death. The Triune Self was conscious of the sum of the functions as which it was conscious in each and all of the degrees of nature as which it had functioned before it became conscious of and as itself in the Eternal. Because of its own noetic atmosphere it was conscious of the presence of Intelligences. There it knew itself to be identity-and-knowledge-and-rightness-and-reason-and-feeling-and-desire,—one Triune Self. But its doer part had yet to bring its feeling-and-desire into balanced union.
Its rightness-and-reason, the thinker, caused the Triune Self to think about the Intelligences and subjects of which it was made conscious by the Light; and as it thought, it was in its mental atmosphere and in a different world, the life world, though it was not conscious of the life world. In thinking there came up in the Triune Self the subjects of unity and separateness, immortality and death, good and evil, justice and injustice, and other opposites. No opinions, no conclusions were arrived at, merely the thinking went on. Just as the thinker extended from the life world into the light world by thinking, so the doer then extended into the life world by its thinking. It thought of the opposites, and so the doer was conscious in that world. As it continued to think and feel, a third atmosphere, its psychic atmosphere, was within the noetic and the mental atmospheres. The doer was now in the form world, and was conscious of itself.
At this point the knower, the thinker and the doer were each in its own atmosphere. They were negative and the atmospheres positive, and each atmosphere was connected with the world in which it was. The Triune Self was in its highest state in all its parts, and was not connected with the worlds and the senses of nature. Its three parts were adjusted, each to the others, so that the Light was present also in the psychic atmosphere of the doer. The doer thus conscious was at home in the Light.
In this way the aia was translated into a Triune Self. This was its coming into itself as a Triune Self. The raising of the aia, its translation into a Triune Self, and the degree in which it was conscious did not occur progressively, by development and in time, but instantaneously, and the Triune Self was conscious in all degrees at once, in the Eternal.
Eventually the thinking of the Triune Self was turned to the condition it had been in when it was still the aia, and to the relation which it then had to the breath-form. Now it knows that it must take the breath-form out of and away from nature and raise it to the degree of aia to form the link between itself as Triune Self, and the unintelligent units of nature. This the Triune Self does. The breath-form thus became the aia. As aia, it had yet to be adjusted to its Triune Self, to the four elements, the four worlds, the four senses, and the earth sphere as a whole.
While the Triune Self was being raised to be an Intelligence, the perfect body was inactive in safety in the interior of the earth. When the aia is raised to be a Triune Self, the perfect body is the physical body for that newly raised Triune Self.
The body had been adjusted to the four worlds. It was sensitive to them. The doer used the four senses, which acted in the four worlds. It saw the light world present through the three lower worlds and the interrelation of these with each other. It saw and heard the movements of the matter of the worlds and how the discords caused by human thoughts were brought into harmonies. Through taste it sensed the qualities and quantities of matter coming into form, and the comings and goings of matter in the maintenance and changing of the forms. By the sense of smell it perceived the building of the structures in the forms.
The doer with its four senses in alignment with the four worlds and their planes, perceived the difference and realities of the matter, forms and structures in each of the worlds, and its planes and states. It perceived the reality in the relation of each to the others. It perceived that light and heavy, great and small, near and far were interchangeable in different states and planes of any world. It perceived that when the senses were turned towards an object in any state and plane, the object was the measure of reality and all else unreal; that when the senses were not limited but were aligned with the other states and planes all things were equally real in their own states and on their planes, and that no object lost its relative reality.
In its perfect body the doer thus became acquainted first with the light, then with the life, then with the form and lastly with the physical world.
It became the duty of the doer to make the connection between outside nature and the impersoned nature in the perfect body. It aroused the organs in the head and connected them with the planes of the light world, from the light plane of the physical world through sight and its generative system; and the doer was in the light world and sensed the harmonies of the light world within the lower worlds. It aroused and connected the organs of the thorax with the planes of the life world from the life plane of the physical world through hearing and its respiratory system; and the doer was in the life world and contemplated the activities of the life world in itself and within the form and physical worlds. It aroused and connected the organs of the circulatory system with the planes of the form world from the form plane of the physical world through taste and its circulatory system; and the doer was in the form world and gave attention to the mingling of the elements and the forms. It aroused and connected the organs of the pelvic cavity with the planes of the physical world from the physical plane of the physical world through smell and its digestive system; and the doer was in the physical world and it brought together the physical planes of the other worlds with the physical plane of the physical world and all were adjusted on the physical plane in its own physical body, in the Realm of Permanence.
The doer was so related to the perfect body that it and the thinker and the knower of the Triune Self could later act freely in all of the worlds and that it could exercise the powers of any world in that world, through the systems and the organs in its fourfold body. In this body it was familiar and had contact with all states of matter in the physical world. In its physical body it could be present in all the four zones and states of matter of the physical plane.
The doer in its perfect two-columned body could perceive beings in the zones and in the bodies of the zones, for the Light of its Intelligence was with it. These beings were of the fire, the air, the water and the earth, and beings made up of combinations of them. There were beings who were fixed in the bodies of the zones, beings who could move about in the bodies of the zones and beings who could move freely in the zones or their bodies or through any of the zones and bodies, going from one to the other.
The doer perceived that the great difference between all these beings was that some had and others did not have the Light of Intelligences. Among those who did not have such Light there were beings of greatness and power who could do things which the doer had not the understanding to do, but these things were done by means of the Light furnished to those who had it. It perceived that the passage of the matter of the zones and in the bodies therein and the changes brought about in them were done by various beings without the Light by the thinking of those who had it; and, that it was among those who had the Light. The doer perceived that there were differences between those who had the Light, that the differences were in the stage of development of the doer; and that there were those who had to do with the matter of the zones on the planes of the physical world and those who had to do with the worlds beyond the physical. Among those who had to do with the matter of the zones were others like itself, who observed but took no part in the working of the matter. During all these times the doer knew no evil, no sin, no sorrow, no death. It knew only the good and perceived the working of law as a harmonious whole.
All this took place while the Triune Self, which had been raised from the state of aia, was in its perfect immortal two-columned body in the Realm of Permanence, and prior to the trial test, which its doer part must undergo, of bringing feeling-and-desire into balanced union, which test it, the doer, must successfully pass in order to take charge of and operate the perfect body, and to advance according to the Eternal Order of Progression, as alluded to previously.
Desire became active. It was a harmless desire. The doer wanted to take part in doing what it saw going on; it wanted to express itself by acting in the forms and with the forces of nature.
The doer thought easily and clearly and its thoughts were at once exteriorized, that is, balanced because there was no attachment to the objects of the thinking. The wants of the doer were small, but what it wanted it called and that was exteriorized. So the doer was with its Triune Self in the Light of its Intelligence, in the interior of the earth. It had no fear, had all that the body needed, experiencing the world without contamination and acting in the world without losing its Light.
The doer began to think about the things it saw and heard, tasted and smelled and about its feelings and its desires. It understood how nature responded to these feelings and desires. It did not understand the relation that desire had to feeling. Feeling wanted desire, desire wanted feeling, each wanted to be itself and yet be the other; each wanted to be in the other and have the other in itself. There was a longing for each other. This longing, together with the thinking, brought about a change in the perfect two-columned body. There was then a circular path through the two columns, one in front, the other in the back of the body, for the Light from the Triune Self into the body, from the body into nature and back into the body and thence to the Triune Self, (انځور VI-D). Feeling wanted an objectification of desire, and desire of feeling. When the change in the body came, the desire aspect became more pronounced, yet neither of the two columns was affected. Then there went out from the body a form, which was not physical. It was an elemental form. The form eventually became female. Feeling went from the doer into the female body, and desire of the doer, in the original body which had become male, saw the complement of itself in that companion body.
The knower and thinker of the Triune Self allowed the doer to do this that the doer might learn of itself in nature and that feeling-and-desire might adjust themselves to each other. When adjusted, feeling would go back into the two-columned body. This was the plan and the path.
Every sentiment, every movement, every act of desire, was at once re-enacted by the companion, as in a mirror. Feeling-and-desire felt that they were one. Indeed they were one, but they were one within, not without. Desire continued to look outwardly and then the doer thought outwardly to the reflection, instead of thinking inwardly from it. The desire of the doer began to think the other was different from itself, and desire went out strongly to the other; the other craved desire. From what are now the kidneys, adrenals and spleen a radiant fluid went out as the astral matter which later became the physical female part of the twin body.
Then the Triune Self warned its doer. It let the doer see that it might learn from its female body all of nature that was not expressed in its own male body; that it must pass a trial and test through the sexes, and that its twin bodies must not consort. It was necessary for the doer to learn the relation of the sexes to each other, in the human world of change, so that the doer would be able to administer the destinies of nations of the human world, without being influenced by the sexes. This it would learn by bringing into balanced union its own desire-and-feeling in its male and female twin bodies. Doing this was the trial test. But union must be of desire and feeling, not of the male and female bodies, in which desire and feeling were. To allow union of the two bodies would be failure, as that would sever the two columns, would cause the loss of one of the columns and a loss of Light into nature. Therewith would begin that affliction of its body which would end with expulsion from the inner earth, in the Realm of Permanence. Then it would not be able to stand in the Light, but would thereafter be afraid of it and would lose its vision in the Light. Instead of seeing the deathless things in permanence it would be in an outside world of change, of sexes and of death, and live in sin and sorrow and occasion sin and sorrow in others. Blind to the Light it would wander through life and death on the outer earth. It would forget the past, forget its Triune Self, and forget the Light, except to be afraid of it, until it should regain the state which it then was in in the inner earth.
Among the doers that had come thus far, some took the warning and followed the path that the Light showed. These doers lived in their twin bodies and thus learned all there was of the nature of the human. Each pair reunited into one body as soon as feeling-and-desire were in permanently balanced union. The Triune Self was then complete; it had direct Light in its three atmospheres and lived in its perfect, immortal, sexless, physical body, informed about all things by the Light of its Intelligence.
The doer of such a Triune Self thus advanced according to the Eternal Order of Progression. Those doers that failed in the trial test thereby exiled themselves from the Realm of Permanence into the human world of change, of death, and of re-existences in human bodies, (Fig. VB), until, in due course, they adjust feeling-and-desire into balanced union, when the three parts of their Triune Selves will again be in a perfect, immortal, sexless physical body.
Sometimes a doer that had passed the test, felt the troubles of the world and asked its thinker and knower that it be allowed to go among mankind to awaken the doers. That doer then became human and took the responsibilities of a human. It called together those in the world who were the fittest. It had insight and powers, which were made manifest to them and they gathered around it. Such a great doer could come only when the thoughts of many persons converged at the beginning of a cycle.
د کلام فاؤنڈیشن انکارپوریشن لخوا د کاپی حقایق 1974