Pennwyd y llyfr hwn i Benoni B. Gattell bob hyn a hyn rhwng y blynyddoedd 1912 a 1932. Ers hynny mae wedi bod yn gweithio drosodd a throsodd. Nawr, yn 1946, ychydig o dudalennau sydd heb gael eu newid o leiaf ychydig. I osgoi ailadrodd a chymhlethdodau dilewyd y tudalennau cyfan, ac rwyf wedi ychwanegu llawer o adrannau, paragraffau a thudalennau.

Heb gymorth, mae'n amheus a fyddai'r gwaith wedi'i ysgrifennu, oherwydd roedd yn anodd i mi feddwl ac ysgrifennu ar yr un pryd. Bu'n rhaid i fy nghorff fod yn llonydd tra roeddwn i'n meddwl bod y pwnc yn ffurf a dewis geiriau priodol i adeiladu strwythur y ffurflen: ac felly, rwy'n wir ddiolchgar iddo am y gwaith y mae wedi'i wneud. Rhaid i mi hefyd gydnabod swyddfeydd caredig ffrindiau, sy'n dymuno aros yn ddienw, am eu hawgrymiadau a'u cymorth technegol wrth gwblhau'r gwaith.

Tasg anoddaf oedd cael telerau i fynegi'r pwnc ail-droi'n ôl. Fy ymdrech aruthrol oedd dod o hyd i eiriau ac ymadroddion a fydd yn cyfleu ystyr a phriodoleddau realiti anghorfforol penodol yn y ffordd orau, ac i ddangos eu perthynas anwahanadwy â phobl ymwybodol mewn cyrff dynol. Ar ôl newidiadau dro ar ôl tro, fe benderfynais yn derfynol ar y termau a ddefnyddiwyd yma.

Nid yw llawer o bynciau yn cael eu gwneud mor glir ag y byddwn yn dymuno iddynt fod, ond mae'n rhaid i'r newidiadau a wneir fod yn ddiddiwedd neu fod yn ddiddiwedd, oherwydd ar bob darlleniad roedd newidiadau eraill yn ymddangos yn ddoeth.

Nid wyf yn tybio pregethu i neb; Nid wyf yn ystyried fy hun yn bregethwr nac yn athro. Oni bai fy mod yn gyfrifol am y llyfr, byddai'n well gen i na fyddai fy nheulu yn cael ei enwi fel ei awdur. Mae mawredd y pynciau yr wyf yn cynnig gwybodaeth amdanynt, yn fy ngadael ac yn fy rhyddhau rhag hunan-gysur ac yn gwahardd y ple ofesty. Rwy'n meiddio gwneud datganiadau rhyfedd a syfrdanol i'r hunan ymwybodol ac anfarwol sydd ym mhob corff dynol; a chymeraf yn ganiataol y bydd yr unigolyn yn penderfynu beth fydd yn ei wneud neu na fydd yn ei wneud gyda'r wybodaeth a gyflwynir.

Mae pobl feddylgar wedi pwysleisio'r angen i siarad yma am rai o'm profiadau mewn gwladwriaethau o fod yn ymwybodol, ac o ddigwyddiadau fy mywyd a allai helpu i esbonio sut yr oedd yn bosibl i mi fod yn gyfarwydd ag ac ysgrifennu pethau sydd mor amrywiad â chredoau presennol. Maent yn dweud bod hyn yn angenrheidiol oherwydd nad oes llyfryddiaeth wedi'i hatodi ac ni chynigir cyfeiriadau i gadarnhau'r datganiadau a wneir yma. Mae rhai o'm profiadau wedi bod yn wahanol i unrhyw beth rydw i wedi'i glywed neu ei ddarllen. Mae fy meddwl fy hun am fywyd dynol a'r byd yr ydym yn byw ynddo wedi datgelu pynciau a ffenomenau i mi nad wyf wedi eu crybwyll mewn llyfrau. Ond byddai'n afresymol tybio y gallai materion o'r fath fod yn anhysbys i eraill. Rhaid bod yna rai sy'n gwybod ond na allant ddweud. Nid wyf yn addo cyfrinachedd. Nid wyf yn perthyn i unrhyw sefydliad o unrhyw fath. Nid wyf yn torri unrhyw ffydd wrth ddweud yr hyn yr wyf wedi'i ddarganfod trwy feddwl; trwy feddwl cyson wrth ddeffro, nid mewn cwsg nac mewn gogwydd. Nid wyf erioed wedi bod yn un o unrhyw fath, ac nid wyf erioed wedi dymuno gwneud hynny.

Yr hyn yr wyf wedi bod yn ymwybodol ohono wrth feddwl am bynciau fel gofod, yr unedau mater, cyfansoddiad mater, cudd-wybodaeth, amser, dimensiynau, creu meddyliau a gwireddu meddyliau, a fydd, gobeithio, wedi agor tir ar gyfer archwilio ac ecsbloetio yn y dyfodol . Erbyn hynny dylai ymddygiad cywir fod yn rhan o fywyd dynol, a dylai fod yn ymwybodol o wyddoniaeth a dyfeisgarwch. Yna gall gwareiddiad barhau, a Annibyniaeth gyda Chyfrifoldeb fydd rheol bywyd unigol a'r Llywodraeth.

Dyma fraslun o rai o brofiadau fy mywyd cynnar:

Rhythm oedd fy teimlad cyntaf o gysylltiad â'r byd ffisegol hwn. Yn ddiweddarach, gallwn deimlo y tu mewn i'r corff, a gallwn i glywed lleisiau. Roeddwn i'n deall ystyr y synau a wnaed gan y lleisiau; Ni welais unrhyw beth, ond gallwn i, fel teimlad, gael ystyr unrhyw un o'r synau geiriau a fynegwyd, gan y rhythm; a'm teimlad yn rhoi ffurf a lliw'r gwrthrychau a ddisgrifiwyd gan eiriau. Pan allwn i ddefnyddio'r olygfa a gweld gwrthrychau, cefais y ffurfiau a'r ymddangosiadau yr oeddwn i, fel y teimlai, yn cytuno'n fras â'r hyn yr oeddwn wedi'i ddal. Pan oeddwn yn gallu defnyddio'r synhwyrau golwg, clyw, blas ac arogl ac yn gallu gofyn ac ateb cwestiynau, gwelais fy mod yn ddieithryn mewn byd rhyfedd. Roeddwn i'n gwybod nad fi oedd y corff roeddwn i'n byw ynddo, ond doedd neb yn gallu dweud wrthyf pwy neu beth oeddwn i neu o ble y dwi'n dod, ac roedd y rhan fwyaf o'r rhai a holwyd yn ymddangos fel pe baent yn gyrff yr oeddent yn byw ynddynt.

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.

O fis Tachwedd o 1892, es i drwy brofiadau rhyfeddol a hanfodol, ac yn dilyn gwanwyn 1893, digwyddodd y digwyddiad mwyaf rhyfeddol yn fy mywyd. Roeddwn i wedi croesi 14th Street yn 4th Avenue, yn Ninas Efrog Newydd. Roedd ceir a phobl yn brysio. Tra'n camu i fyny i'r garreg gornel ogledd-ddwyreiniol, Light, sy'n fwy na myrdd o heulwen a agorwyd yng nghanol fy mhen. Yn y fan a'r lle neu'r pwynt hwnnw, daliwyd amrychau. Doedd dim amser. Nid oedd pellter a dimensiynau mewn tystiolaeth. Roedd natur yn cynnwys unedau. Roeddwn yn ymwybodol o unedau natur ac unedau fel Cudd-wybodaeth. O fewn a thu hwnt, felly, roedd Goleuadau mwy a llai; y mwyaf sy'n treiddio drwy'r Goleuni llai, a ddatgelodd y gwahanol fathau o unedau. Nid oedd y Goleuadau o natur; roeddent yn Goleuadau fel Deallusrwydd, Goleuadau Cydwybodol. O'i gymharu â disgleirdeb neu ysgafnder y Goleuadau hynny, roedd yr haul o gwmpas yn niwl trwchus. Ac ym mhob un o'r Goleuadau ac unedau a gwrthrychau, roeddwn yn ymwybodol o Bresenoldeb Ymwybyddiaeth. Roeddwn yn ymwybodol o Ymwybyddiaeth fel Realiti Eithaf ac Absolute, ac yn ymwybodol o'r berthynas rhwng pethau. Doeddwn i ddim yn profi cyffro, emosiynau, nac ecstasi. Mae geiriau'n methu yn llwyr i ddisgrifio neu esbonio CYSYLLTIAD. Byddai'n ofer ceisio rhoi disgrifiad o'r naws a'r pwer a'r trefniant a'r berthynas mewn perthynas â'r hyn yr oeddwn yn ymwybodol ohono bryd hynny. Ddwywaith yn ystod y pedair blynedd ar ddeg nesaf, am amser hir ar bob achlysur, roeddwn yn ymwybodol o Ymwybyddiaeth. Ond yn ystod y cyfnod hwnnw nid oeddwn yn ymwybodol o ddim mwy nag yr oeddwn wedi bod yn ymwybodol ohono yn y foment gyntaf honno.

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, Meddwl a Chwyldro wedi ei ysgrifennu.

The special purpose of this book is: To tell the conscious selves in human bodies that we are inseparable doer parts of consciously immortal unigol 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 ein hunain 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.

* * *

Yn yr ysgrifen hon, mae llawysgrif y gwaith hwn gyda'r argraffydd. Nid oes llawer o amser i ychwanegu at yr hyn a ysgrifennwyd. Yn ystod y blynyddoedd lawer o'i baratoi, gofynnwyd yn aml i mi gynnwys yn y testun rai dehongliadau o ddarnau o'r Beibl sy'n ymddangos yn annealladwy, ond sydd, yng ngoleuni'r hyn a nodwyd yn y tudalennau hyn, yn gwneud synnwyr ac yn meddu ar ystyr, a pha rai , ar yr un pryd, yn cadarnhau datganiadau a wnaed yn y gwaith hwn. Ond roeddwn yn wrthwynebus i wneud cymariaethau neu ddangos gohebiaeth. Roeddwn am i'r gwaith hwn gael ei farnu ar ei rinweddau ei hun yn unig.

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.”

Unwaith eto gwnaed ceisiadau am eglurhad o ddarnau o'r Beibl. Efallai ei bod yn dda gwneud hyn a hefyd bod darllenwyr Meddwl a Chwyldro 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

Efrog Newydd, Mawrth 1946