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BİXWÎNE Û DESTINY

Harold W. Percival

CHAPTER IV

BİXWÎNE BİXWÎNE BİXWÎNE

Beş 4

Şerîeta ramanê. Derveyî û navxweyî. Derûnî, derûnî, û encamên nermî. Hêza ramanê. Baldariyek fikra. Çiyayên

Ew qanûn is: Everything existing on the physical plane is an biyanîbûnê a pojin, ku pêdivî ye ku bi yê yê ku ew derxistî re hevseng e pojin, li gorî wî berpisîyarî, û di binhevkirina dem, condition and place. Thus are explained the seemingly unjust, arbitrary or accidental events in a person’s jîyan. Whatever happens to one, happens at the conjunction of dem, condition and place. The physical events which occur to a man may or may not be xerîbkirin yên xwe ramanên. But the psychic events, the hestên of joy or sorrow which he ezmûnan from each and every event in his jîyan are the results of his own difikirin.

These are interiorizations—psychic, mental and noetic. They tend towards balancing the pojin. Psychic results are the first interiorizations. Joys and sorrows, hestyar û hestên, are furnished to the human as ezmûnan. Through them he should learn, that is, get mental results. If he will not learn, the ezmûnan are repeated and repeated and intensified until he does learn. All joys and sorrows are the results of events which are xerîbkirin of prior ramanên. Ew hestyar are produced by physical means, slight or potent, and the physical events and conditions are called çarçoveya fîzîkî.

So come about the sale of worthless shares and the loss by investors, the dishonest conduct of a business and the ruin of innocent partners, the courageous deed of a lifesaver and his rescue of the doomed, and the act of a murderer and the mirin of his victim. So come about individual qezencan as well as universal calamities, crop failures, famines and pests, strikes and wars and the subsequent shifting of the layers of society. These events produce hestyar of joy or sorrow, and these come to each one as the reaping of his former sowing, as a result of his ramanên, that survive for him. So come about births of persons with strong or infirm characters, good or evil inclinations; so also the attraction exercised by ol, sport, qumarê, drinking or by certain trades and lines of business. So comes about birth with the mental endowments and moral Taybetmendiyên that adorn or disgrace a man. So originate the treasures of insight and innate knowledge.

Çawa dibe ramanên call for the happening of events which will permit them to be exteriorized? The answer to this explains the bringing about of such events as the Hundred Years War between France and England, the conquests of Mexico and of Peru, the Napoleonic wars, and the World Wars, which caused the mirin of millions and which have affected other millions favorably or unfavorably. It explains how some persons at the last moment get on a ship that will be lost, while others get off before it sails; how a merely inquisitive person gets into a crowd and is seriously hurt; how some survive unharmed all manner of dangers in an adventurous jîyan, and how others are led into trouble by unexpected events. Physical events, no mijarê de how great they seem to be, are small and like bits of straw blown by the wind, when they are compared with the thought that caused them or calls for them.

Thoughts live and last until they are adjusted. They are powerful beings, though not as men know beings. Thoughts urge, pull and press in on a person or set of persons who allow them to be exteriorized in an event that will affect physically the person or set of persons responsible for them. This urging and pressing by a pojin can affect only those who will entertain the pojin or who will allow themselves to be influenced by it. Persons who will not entertain or allow themselves to be influenced cannot be affected, or induced to commit acts. The pojin lives in the mental hewa of persons or communities and is entertained or refused audience in the hearts. When it is entertained or allowed to enter, it suggests action; and when dem, condition and place are fit the pojin issues from the brain of someone, the design in it is exteriorized, and the person or persons will do an act which in turn will be an event in the jîyan of the person or community whose pojin is exteriorized through that event.

Events bring hestyar, that is, results upon the pêN tîne-di-laş û atmosfera derûnî of the human. These hestyar, whether they come from physical or psychic causes, are ezmûnan of a psychic kind and are content or discontent, well-being or uneasiness, delight or weariness, gladness or a heavy heart. These ezmûnan ji hêla xerîbkirin of a present or a past pojin of the one who has the experience. A trifling event may bring on a tremendous sensation. The sensation is what counts. The event is negligible compared with the sensation. The importance of a thing or event is found in the sensation, the psychic result it produces. Any event that will lend itself to bring about the sensation required will suffice, but the sensation must be produced. Sensations mean paying or receiving pay for acts done or left undone. They may be the means of fêrbûna, which is a mental result.

If men would learn from tecribe, bistînin fêrbûna from psychic results, they need not have the same ezmûnan over again. But men will not learn from their ezmûnan and so continue in the same round of ramanên and have the same ezmûnan in jîyan piştî jîyan. Out of these repeated ezmûnan is built up the psychic awa or şexsîyet of man, with certain tendencies to criminality, selfishness, carelessness, lack of consideration for the hestên of others, or the reverse of all these. This psychic awa is expressed later in the physical body. So people are born afflicted with certain nexweşiyên, or develop them later. As ramanên enter the body and affect one of the four systems, so the hêman building out the ramanên carry with them and build out the disease which is called for by the thought. In turn, nexweşiyên are among the chief causes for bûyerê ecêb. Ew in ezmûnan of nearly everyone. On the other hand, events which are welcome are often a cezayê in disguise, as will soon appear to those concerned, just as unwelcome events are often blessings in disguise. Such are the psychic results following the biyanîbûnê of a thought. Mental results follow from the şahî or êş of ezmûnan.

Mental results will follow sooner or later. The Sivik wekî we îstîxbarata li ser pêN tîne kîjan Self Self Triune has in charge. By the use of that Sivik ew pêN tîne is developed to value the fitness of things. Moral lessons are taught through olî and at the mother’s knee. The qanûnên of a country also present a ready code for conduct. Further, there are the qanûnên xwezayê which let him learn concerning digestion, breathing and nexweşî. By all these means a human is taught directly.

He also learns by observing facts. When he has gathered enough facts, even though he may not know why or how he observed them, a xwezî to learn from them is awakened because the pêN tîne di e Sivikîstîxbarata. Then the human begins to think, infer, combine and separate, by Sivik wekî we îstîxbarata. So he works with theories concerning his problems. He will feel what event has some Wate for him when it occurs, even though it be not perceptibly connected with him. Most events have a Wate for the one who ezmûnan them or who observes them. While the pêN tîne-în-laş e fêrbûna ji rêzek ezmûnan it is like a man groping around in the dark trying to find out what the different things he contacts are, and who sees the objects from dem ber dem by flashes of sivik. The events which come to the human in jîyan cannot be related until he receives Sivik. Ji hêla Sivik, he learns. From fêrbûna many things and seeing them verified, the pêN tîne acquires a certain amount of knowledge of what is rast. The amount of knowledge of what is rast ya wî ye wijdan.

The mental results are different in different cases. They are impressions that the act or event is rast or qelp, and that it carries or does not carry a lesson for the difikirin pêN tîne. When the impression is that the act or event was rast or qelp, this mental impression is one of the factors in forming one’s ramanan on rast û qelp as to things in general. Even if the event was not due perceptibly to any act of his, there will be some indication that the occurrence has a Wate for him and some suggestion to make him look into it.

Every event has a Wate for the one to whom it comes, even though he rarely pays attention to the call. A man often tries to hide from himself the facts, when disagreeable, and so prevents himself from seeing what is rast and what he should or should not do. From the manner in which one looks mentally upon acts and events and their psychic results to him, he creates or strengthens mental tendencies and confirms mental attitudes with which he regards those lines of rast or qelp action; this causes the recurrence of ramanên with the same or a similar aim.

Noetic results, that is, results in the noetic atmosfer of the human come from the mental results which follow the psychic results of şahî or êş ji tecribe of physical events. The noetic results are extracts of mental results, which contain the essence of the psychic results, and are the record of what the pêN tîne wekî we Self Self Triune has done with itself towards being bîrbir ya çi zana already knows. What the pêN tîne bûye bîrbir of as being morally rast or qelp is kept as a record in the noetic atmosfer and is to the pêN tîne wijdan. Wijdan speaks only from or through mafdar wekî we ramyar wekî we Self Self Triune. Noetic results are the essence of what people learn, but as they learn so very little the noetic encamên ji xerîbkirin hindik in.

A pojin is exteriorized until there is a balancing of it by means of its physical, psychic, mental and noetic results. The physical results are the xerîbkirin which were potentially in the pojin ji destpêkê ve. Exteriorizations continue until the potential balance contained in the pojin is made an actual one. The faktora balansê in the thought by which the potential balance is forced on and exteriorized is wijdan, which speaks as the result of knowledge and of departure from what is known to be rast.

The actual balance of a pojin is made when at last the noetic, mental, psychic and physical results are in agreement, that is, when the zana, ji ramyar û ji pêN tîne are satisfied through the particular event which is an biyanîbûnê wekî we pojin. Ev biyanîbûnê may mean much or little in the world, but it means much to the pêN tîne. Ew biyanîbûnê is the only thing the world can see; but the Self Self Triune xwestekên or thinks or knows what that event is to it. The important thing for the pêN tîne to do, after it has created a pojin, is to desire to balance it in the three parts of the Self Self Triune with any physical event which is an biyanîbûnê wekî we pojin.

The balancing proceeds from the pêN tîne wekî we Self Self Triune. There takes place an accomplishment by and from all the ezmûnan concerned with all the events that were potentially in and developed actually out of that pojin. Ew pêN tîne is ready when it has had enough ezmûnan bi rêya pojin; when it sees that what it actually wants is in itself, not in xwedan; when it sees that it as xwezî cannot judge; when it xwestekên ew ramyar to do the judging; when it wants to let go. The zana, as knowledge, and the ramyar, wekî mafî, are at all times ready for the balancing. They wait for the pêN tîne to be in the condition where it is willing to have the adjustment between itself and awa made. This adjustment is the balancing of the pojin, and is made by returning to awa ku di pojin which belongs to awa and by freeing the desire from its attachment to it. When the desire is to let go and to be guided by the ramyar, the human is unattached to the event and is happy in the his of azadî. He is satisfied with the biyanîbûnê even if it be the loss of everything, or the hardest fate. Though the human is not necessarily bîrbir of the balancing he is bîrbir of what his attitude towards the biyanîbûnê means to him. This is in every case a step towards difikirin bê afirandin ramanên, qeder, that is, without attachment to objects of awa. Ew zana disapproves of every thought which is created, because this attaches the desire of the pêN tîne to the results of the thought.

Her çiqas pêN tîne-û-laş ne bîrbir of what goes on in the Self Self Triune, one does the acts which are the balancing when he performs his erkên gladly, without attachment to their results. Few persons balance their ramanên, because most people are not willing to perform their erkên and they refuse to understand that the pêN tîne-in-the-body must be willing to be guided by the ramyar û ne ji hêla hestyar. Yet they are generating new ramanên without balancing many and they go through jîyan like comets, with enormous tails of unbalanced ramanên following them.

In the course of making the adjustment of a pojin a man has to pay his old debts, and he receives compensation for what is due him. A pojin cannot be balanced without payment having been made or received and the accounts settled in connection with that particular pojin. The payment may be made in êş, sorrow, terror or şaşmanî, for payment is always made in psychic coin, but the psychic conditions result from physical conditions. Likewise, payment is received always in psychic coin as şahî, well-being, serenity.

Payment alone is not enough. A man must pay whether he wills to or not; he will continue to pay over and over again until he learns why the payment must be made. This does not mean that he must know the one whom he wronged and where and when he became a debtor, but that he must learn how not to injure others and how not to allow others to injure him; how to be considerate of the Mafên û hestên of others without becoming their prey. Payment and fêrbûna alone are not enough. There must be a noetic enlightenment accomplished by the results of what he has learned from his ezmûnan. This is usually shown by his attitude of aqil towards his erkên. Fermanên performed with willingness and lihevhat effect a balance of the pojin of which they are an biyanîbûnê.

A pojin must be balanced by the one who issued it according to the berpisîyarî which was his at the dem he generated or entertained it. His berpisîyarî is his appreciation of rast û qelp, his standard of rast. He is informed of this berpisîyarî ne ji aliyê semed, but by direct warning from his wijdan, given through the mafdar ya wî ramyar. This warning stamps the pojin bo jîyan bi saya mirin, and throughout the existence of the pojin. Ew pojin will continue until that stamp is matched. The stamp is the faktora balansê, that compels cyclic xerîbkirin out of the thought until the thought is balanced by the agreement of the physical, psychic, mental and noetic results. yek's berpisîyarî is his knowledge as the result of all that his pêN tîne has learned from all its ezmûnan through all its lives. This knowledge is abstract; but a concrete expression of this abstraction is found in the wezîfe which is his at any given dem. Va wezîfe is a mirror of his berpisîyarî.

A pojin once issued moves in a cycle. It is issued from the sivik world and its course is towards biyanîbûnê. It is exteriorized on the physical plane as an act, an object or an event that produces results which are interiorized as psychic, mental and noetic results in Triune Selves.

If no balance of the pojin hatiye çêkirin, xwezî starts the action of the difikirin û xwezî on a new cycle of the same pojin. Frequently the old pojin which has not been balanced returns. It is not again conceived, but is entertained in the heart, reinforced through the brain and reissued, and then it seems to be a new pojin. Ew yek e semed why one’s ramanên run along certain lines and are related to each other. The aim always brings the thought back to where it started, and then the aim may be slightly changed as the thought is sent on its new cycle. A thought once issued has a tendency to cause continued similar difikirin to reinforce it.

Eger pojin, when its results are interiorized in the psychic, mental and noetic hewa of the human, be not balanced, it has while it is going through its cycles, decided effects upon the human. The results on the human are hestên of joy or sorrow and xwezî for continuance or cessation of the results and, further, sharpening, dulling or control of that xwezî. The human senses the xwezî her wekî rast or qelp. Ger hebe xwezî wants to be rast, mafdar strengthens it; if xwezî insists on the qelp, mafdar gives way. Yet the difikirin may be active and effective. That is very often so when the şexsîyet is by the cycles of a pojin built up on a morally qelp basis, as of cunning, selfishness or crookedness. In such cases the human regards everything as right that he xwestekên, and everything that stands in his way as qelp.

The cycle of a pojin has a certain path. At one in its path the pojin is exteriorized. Here the cycle is dealt with only in so far as it produces the biyanîbûnê in orderly succession. yek part of the path is toward biyanîbûnê, the other part of the path is interior and subjective and comes after the part that appears as the biyanîbûnê. Of course, when a pojin issues on the sivik balafirê ya sivik world, which is formless, the pojin is formless and its movements are not cyclic in the same sense in which they are when the pojin has form and cycles in the physical world. For simplicity the term cycle is applied also to the prior stages.

Within the larger course of the pojin from issuance to biyanîbûnê are many smaller cycles, so that in one cycle from the atmosfera hişê di jîyan world by way of the physical plane of the physical world and back to the atmosfera hişê di jîyan world there may be many lesser cycles. These are produced by xwestekên û difikirin ber bi biyanîbûnê ya wê pojin. The act, object or event may be followed by other cycles within the greater cycle of the pojin, the smaller cycles producing hestên, hestyar û hestên. These may be followed by innumerable cycles of mental processes. A pojin cycles downward by mental activities to find a way toward biyanîbûnê. As it takes on a definite design, plan and şikil by which it will be exteriorized it approaches and finally appears on the physical plane. After this biyanîbûnê of a part of the pojin it goes on, affecting the pêN tîne subjectively, first by feeling, sensation, emotion and hîs, all flowing as results from the biyanîbûnê. This is a cycle of ezmûnan, (IV-A).

So the course of the pojin continues until the pêN tîne learns from its ezmûnan through these xerîbkirin. Piştî pêN tîne has learned and there is a willingness and readiness in the pêN tîne to do what it feels it should, there is a noetic, mental and psychic agreement between knowledge, wijdan, desiring and doing or suffering in têkiliyên to the exteriorization of that pojin, and the cycle of the pojin is completed—balanced in the atmosfera hişê.

The length of the cycle and the jimare of the lesser cycles within its path are determined by the berpisîyarî wekî we pêN tîne and its willingness to learn and perform its erkên. Çi kes pojin can be exteriorized separately from everything else, because no pojin or thing can act independently of its têkiliyên ji yê din re pojin or thing. Two or more ramanên of the same person, or a thought of one person and at least one thought of another person are necessary to bring about an biyanîbûnê. Du yan jî zêdetir ramanên must touch or cross each other for the biyanîbûnê of either or both. When at least two ramanên make such a junction, coalescing, intersecting or coinciding, one or both are ready for biyanîbûnê, if place and condition can be found. The dem tête destnîşankirin ji hêla berçavî that the thought is on the form plane of the physical world. Only there ramanên can meet for biyanîbûnê.

A pojin, once it is issued and exteriorized in part, continues its cyclic paths after the mirin of the body of the one who generated it. It goes with the pêN tîne-in-the-body and stays in the atmosfera hişê ya mirovan, (VB). It appears cyclically in that portion of the pêN tîne piştî mirin during the different after mirin states. Its ramanên are the accusers and witnesses that come to the pêN tîne for or against it in the Hall of Judgment and the states of expiation and purification. The cycles continue. Only portions of the best ramanên accompany the pêN tîne nav xwe ezman and stay with it there, (Vig .VD). Gava ku pêN tîne portion returns to physical jîyan and enters a human body, its former ramanên continue to cycle around the human. The human in the early stages of jîyan ne ye bîrbir of the cycling ramanên. As the body matures and the pêN tîne finds itself, it has ramanên. Eva ramanên which come to it in cyclic recurrence are its former ramanên. They are not conceived anew but are entertained in the heart, reinforced in the brain and from there reissued. The cycles of a person’s ramanên determine the length and awa ya wî cehnem û xwe ezman and approximately the dem between re-existences.

So far past ramanên of a single individual have been considered; but that is not enough. All însan are generating ramanên. Yê wê ramanên, like those of the individual, are condensed and so gradually exteriorized.

Ev hemû ramanên have formed the conditions of the past with its savagery, despotism, slavery; its feudal and absolute monarchies, with its serfs and peasants subject to forced labor, tithes and taxes; with its nobles and their rast to jurisdiction and to the services of those who belonged to the land; and then the changing conditions in the nineteenth century, when ramanên found expression in wider education, united nations, bureaucracies and in manufacture and commerce, with railroads, telegraph and further inventions, whereby the middle classes and laborers came to the front and education became common in all civilized lands.

If others’ ramanên were not opposed to his, the individual could nearly always count upon a realization of his own ramanên in the physical world, though not always as he wishes it to be, because no man can consider all of the factors in the sivik, jîyan, şikil and physical worlds; nor can he know when the cycles will meet, favorably or unfavorably, to permit xerîbkirin. Gişt însan are issuing ramanên. Many of these run counter to the ramanên of any one; some coincide with them. When ramanên of people cross each other or coincide there is usually an encounter or a coinciding on the physical plane, in acts and in things. So friends, business associates, persons difikirin of a common cause or occupation, adherents of church or political movements meet; their ramanên bring them together. In the same way enemies, individuals struggling or races warring meet, because of their conflicting ramanên. So nations are divided, as was Poland, and united, as was Italy after her long struggle.

Thoughts do not usually result in biyanîbûnê as a person would wish, because he cannot consider the unknown factors. Important among these are his past ramanên which have not yet come into realization, and the results of which may prevent the immediate biyanîbûnê of his present thought. Another factor is that out of the millions of ramanên, his own and those of others, only a small jimare can be realized in the physical world at any one dem, as place and dem on the physical plane condition the biyanîbûnê of ramanên. Paşan biyanîbûnê into physical acts and events can take place only under physical qanûnên, and further, when the meeting of cycles of ramanên permits. Moreover, no thought could be exteriorized if it were not for present difikirin. So there are many obstacles which are not known and overcome. But the most mysterious of all factors is the faktora balansê in the thought, which is connected with the universal tendency to adjustment and continues to impel xerîbkirin of the thought until it is balanced.

Because these factors are unperceived and because it appears that there is no immediate, just retribution, it seems that morally acts do not produce the effect which they should produce. Acts worthy and noble often appear to be without reward, and mean and unjust acts to be crowned with worldly serketinî. In this way the moral requirements which men feel as the rule of their own lives appear to be absent in the management of the world.

Mafî on the physical plane cannot be had at once because of people’s unwillingness to have mafî done to them; because of the unresponsiveness of physical mijarê de ber pojin; because of the hindrances on the physical plane to immediate biyanîbûnê of everything that is required for adjustment; because the cross-currents of various persons’ ramanên interfere; because the dem is not ripe for those involved to come together; and, because of other difficulties indicated.