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BİXWÎNE Û DESTINY

Harold W. Percival

CHAPTER VII

MENTAL DESTINY

Beş 21

Heqêrên diranan û pêvajoya wan.

Poverty, scarcity and lack of physical xwedan bring on severe trials. These conditions are xerîbkirin of long continued ramanên. Upon the aia are wrought the records which these ramanên worked in, each dem they were reissued. From the aia are transferred on to the formê şikilî all the records from which is forecast into the physical world the immediate physical environment of the body. So the formê şikilî is marked and intextured for the possession or the lack of money. It has the indications for physical things to produce hestên and so give ezmûnan. The natural results that will come from the future projections of these signs are also indicated, such as şahî, dissipation, êş, tirs and worry. However, it is entirely within the province of the human how he will deal with these psychic results.

If the money sign of metals is on the formê şikilî, erd hêman will swarm around the person. He will have money, no mijarê de how incapable or unworthy he may be, and especially if he is able, benevolent and good. Earth hêman will predominate in the make-up of his physical body. Earth hêman of the metals will lead him to where he will get them, in mines, as presents, in the business or over the counter. Whether he hoards it or spends it, he will always have ready money. What he touches will turn to money. If the serketinî sign is on the formê şikilî erd hêman of serketinî crowd around that. His business will be successful. He will be thrown in with successful people. If any enterprise in which he is, is about to fail, he will get out of it in dem without knowing why.

If the sign of want is on the formê şikilî, he will be in want, even when he has also a sign for money hêman and though he does make money. He will lose it or it will not be enough to meet his needs in the position in which he is. If the signs call for trouble, unrest, worry or tirs, ji hêman project them unfailingly. They build the body and bring on the events which cause these hestyar or worries.

The signs are of two classes, those that affect the body directly, like nexweşî or an injury, and those that affect the body indirectly by furnishing the physical surroundings in which it lives. Both classes produce pleasant and unpleasant hestên. The pleasant are accepted as a mijarê de of course, the unpleasant are unwelcome. All are for the armanc of educating the pêN tîne. Ew pêN tîne must have the sufferings so as to get the ezmûnan which will teach it what not to think.

The human should use every legitimate means to overcome adverse conditions. In the case of nexweşî the person should consult a physician or a surgeon and then act in the way that seems most reasonable. In the case of poverty the person should think and kar to overcome it.

There are schools of pojin which use various methods. Some of them admit the rastî of nexweşî and adverse conditions and proceed to cure them by directing their difikirin against them. They persuade themselves that there is an abundance of all good things in the universe, that they are a part of the universe and so entitled to their share, and they declare their share to be all that they xwezî. So health, abundance, serketinî, û qismet is theirs if they think it, demand it and continue to demand it until they get it.

All these movements have formulas through which to think at or against that which they want to remove, and at and for that which they want to attract and possess.

The formulas have in common a belief in an Infinite or Supreme Power and seek to attract from that what they want. They claim that they are parts of that Infinite and that its abundance, qismet û serketinî are theirs for the asking and for the taking. They say that by claiming what they want they attract it, that it must come to them, that they have it, that they are it, that they are one with xwedê û in xwedê and therefore are and have all. So they assert that qismet, power, influence and comfort are theirs, and if they see them so the objects of their ramanên sometimes come to them and are realized. Undoubtedly, these various methods are successful in many cases. Why and when and how they are successful, they do not know.

There is a complacency, a self-satisfaction, in their helwesta derûnî which supplants worry and tirs, and the physical results, such as azadî ji nexweşî and a comfortable living, do often come in consequence of the prayers, assertions and formulas. Xwezî is no longer opposed by mafdar and has its own way. The difikirin azad e ji dudilî and the warnings of wijdan, and so often goes straight to its mark and accomplishes its armanc, because it is not told that it is false and qelp. So health, serketinî and business acumen are often the lot of the followers of these schools.

There is a limit to all of these results which follow successful xwezî. When the false difikirin has gone on long enough the evil results will be manifested on the physical plane as nervous nexweşiyên and insanity, and even as thievery, fraud, corruption and robbery.

There are some truths and good advice scattered through the teachings of these movements. In berçavî much of their serketinî comes from precepts for bêdengî, self-restraint, resisting temptation and husbanding magnetic force.