THE

I-WORD

IZINHLOBO EZINGAPHAMBI ABANTU

(Iyaqhubeka)

Izingane Zabantu Nezinto Zokuqala

ABANTWANA abavela ekuhlanganeni kwabantu nama-elemental, noma onkulunkulu, njengoba bevame ukubizwa kanjalo, bayisizinda sezinganekwane ezisabalele, futhi lapha nalaphaya kuyisihloko sezingcezu zezincwadi. Ngokuhambisana nale migqa kungase kukhunjulwe izihloko ezinganekwaneni zamaGreki, indaba yeBhayibheli yamadodana kaNkulunkulu namadodakazi abantu, umsuka oyinganekwane kaPlato, uRomulus, u-Alexander, bese kuba izingxenye zezincwadi, njengalezo zika-Abbé de Villars on. “I-Comte de Gabalis,” nekaThomas Inman ethi “Ancient Faiths and Modern.”

Isiko aligcini nje ngokuthi amadoda nabesifazane baye bashada izidalwa zobulili obuhlukile, kodwa ukuthi kusukela ekuhlanganiseni okunjalo baye bazala abantwana. Futhi ukukhohlisa, ngezinye izikhathi, kwabesifazane ukumboza ububaba, ukuziqhayisa ngumuntu noma abalandeli bakhe bozalo lwakhe lwaphezulu, futhi ngakolunye uhlangothi ukuhlekwa usulu ngezinye zendaba ngokuvamile, kuguqule amaqiniso asekelwe kulawa masiko. Inyunyana enjalo ingenzeka futhi izingane zingase zibe umphumela.

Umuntu okholelwa ukuthi akunakwenzeka ngomuntu ukuba ahambisane nalokhu akubheka njengomuntu ongenanyama ubhekana neqiniso lokuthi emaphusheni abantu bangase bahlangane nomuntu wamaphupho wobulili obuhlukile. Esimeni esinjalo umuntu angase azihlanganise nesisekelo, nakuba singesilo uhlobo olufanayo nalolo olufika kubantu besavukile futhi okungase kube khona inkinga yomzimba.

Imfihlakalo yokuhlangana ivame kakhulu kangangokuthi ayiseyona imfihlakalo. Ukuhlangana kobulili, amandla asebenza ngakho, ukukhulelwa, ukumitha, nokuzalwa, kuyizimfihlakalo. Wonke umzimba womuntu lapho ingqondo ikhona insimu, indlu eshisayo, i-whirlpool, ibhodwe elincibilikayo, ilabhorethri. Ingqondo ifana nokukhanya ebumnyameni okuheha izidalwa zazo zonke izinhlobo. Emzimbeni womuntu wonke umhlaba uyahlangana. Kukhona izimfihlakalo zesizukulwane, i-infernal noma yaphezulu, zenziwa. Ingxenye engaphandle yalezi zimfihlakalo kufanele ifunwe, yebo, emhlabeni wenyama. Lapho inyunyana ithola ukubonakaliswa ekuhlanganisweni kwamangqamuzana amabili. Ingqamuzana elibonakalayo yilo eliphethe ukhiye.

Ingqamuzana elibonakalayo liyisisekelo sayo yonke impilo ephilayo. Ngengqamuzana elilodwa lomuntu njengesisekelo namandla athile angewona awenyama azosebenzisana, indawo yonke ebonakalayo ingadalwa. Uhlobo oluthile lweseli ingqamuzana legciwane. Engqamuzaneni yegciwane njengoba kunikezwe owesilisa noma owesifazane, kufanele kufunwe incazelo yemfihlakalo mayelana nenzalo evela ekuhlanganisweni komuntu nento eyisisekelo, yomuntu wenyama nomuntu ongekho ngokomzimba.

Ngaphambi kokuthi kufinyelelwe icala elingajwayelekile lomuntu kanye nesisekelo, kuhle ukuthi kubhekwe amanye amaqiniso nezimbangela eziholela ekuzalweni kwabantu okujwayelekile. Ngaphezu kwalokho, kuzosiza ukubheka izici ezifanayo esimweni lapho umzimba ophakeme wengqondo utholwa ngumuntu oyedwa okhulelwe futhi wazalwa. Endaweni ethile phakathi kokujwayelekile kanye nokukhulelwa okumsulwa kukhona ukuzalwa kwengane ngumuntu kanye nesisekelo. Ukuqonda lokhu kubaluleke nakakhulu, njengoba kukhanyisa enye yezindlela abaningi asebengabantu esikhathini esidlule abaphuma ngayo ezindaweni zokuqala futhi bajoyina isintu.

Ngakho-ke laba bantu ababili kufanele babe nemisebenzi yesilisa neyesifazane, ngaphandle kwalokho angeke kube khona ukuhlangana. Uma kungekho okunye kungaba khona ukuhlangana, kodwa kungabikho ukukhulelwa, akukho ukuzalwa. Ukuze kufezeke lokho kudingekile isici sesithathu, ukuba khona kwegciwane lobuntu okuzophuma kulo ubuntu okufanele bulungiselelwe umzimba, yilaba ababili ebunyeni. Ingqondo yokuba yinyama ingase ibe khona futhi. Uma ingane izoba ngumuntu, ubukhona besithathu kufanele kube igciwane lomuntu, kungenjalo ingane izoba isilo. Isici sesithathu sidala ukuhlangana kwengqamuzana legciwane wesilisa nelesifazane. Kuphela lapho amangqamuzana amabili ehlanganisiwe lapho amandla asebenza kuwo efika endaweni eyodwa futhi ahlangane. Amaseli, futhi, awakwazi ukuhlanganiswa ngaphandle uma efana, ngandlela thize, mayelana nendaba aqanjwe ngayo. Nakuba igciwane lesilisa kanye negciwane lesifazane kwehluka, okungenani kuyindilinga yento efanayo; bobabili bangokomzimba. Ngakho-ke kukhona ithuba lokuthi amaseli ahlanganiswe. Ngakolunye uhlangothi, amandla, abesilisa nabesifazane, awawona ngokomzimba, ayisisekelo, astral. Imizimba yenyama yowesilisa nowesifazane isetshenziswa njengezitho lapho lezi zinhlaka eziyisisekelo zabesilisa nabesifazane zisebenza odabeni locansi imizimba yabantu, ngaphansi kokugqugquzelwa njalo yizinto, yakha. Inyunyana ilandela ukukhanga okuyisisekelo kwamandla wesilisa nawowesifazane. Uma kunokukhanga okuyisisekelo futhi kungekho sici sesithathu esikhona, akukho mqondo ozolandela ebunyeni babantu ababili.

Imvelo kanye nesimilo somuntu oyisici sesithathu kuzonqunywa ikhono lendoda nowesifazane lokuhlinzeka umzimba ngakho, kanye nesimo sabo sengqondo maqondana nenyunyana. Lapho isici sesithathu sikhona futhi ukukhulelwa sekwenzekile ngokubopha kwawo amagciwane amabili futhi kanjalo kuhlanganisa amandla amabili asebenza ngawo, khona-ke uphawu lwalowo muntu wesithathu lufakwa ekwakhekeni; ngalokho kunqunywa izici, izithiyo kanye namathuba, omzimba ozozalwa. Yonke imihlaba eyisisekelo yenza lowo mzimba ngokwezidingo zophawu (bona The Word, Umq. 22, iphe. 275, 273, 277) uma uphawu lubekwe endaweni emaphakathi yamandla kumaseli ahlanganisiwe anikezwe imizimba yendoda nowesifazane. Emva kokuhlanganiswa kwamaseli, amandla amabili, ahlukene noma aphumile esigabeni ngakho-ke, aqhubeka egijima. Imbobo yenzelwe wona athela kuyo; ngakho ukusakaza baqala ukwakha umzimba womuntu wesikhathi esizayo. Ezinye izici ziza kamuva.

Isizathu esenza izinto eziyisisekelo zingangeni ukuthi abantu ababili sebedingeka manje. Uma izinhlangano ezimbili ezisebenza ngamagciwane amabili zingahlanganiswa ngaphandle kwezindlela zamagciwane, khona-ke umhlaba ungahlaliswa ngaphandle kokuhlangana kwabantu ababili. Ngenhlanhla lokhu angeke kwenziwe. Njengamanje kumele kube nokuhlangana okungokwenyama kwabantu ababili ukuze kube nokungena okuvela kweminye imihlaba kungene emzimbeni womuntu wenyama, ngoba amandla adinga ukufana kwezimoto ezibonakalayo, okungukuthi, amagciwane, mayelana nendiza yendaba. Kumele kube nesixhumanisi sokuxhuma imihlaba, futhi laba bantu ababili benza isixhumanisi. Esikhathini esedlule lokhu kwakungenjalo ngaso sonke isikhathi, futhi ngeke kube njalo nakusasa; esikhathini samanje ngisho kunezimo ezingavamile lapho kungadingeki abantu ababili.

Umuntu oyedwa anganela, nakuba lena kungeyona indlela evamile namuhla. Isizathu sokuthi kungani umuntu anele ukuthi ingqamuzana elibonakalayo liyisisekelo sempilo ephilayo ephilayo. Ngengqamuzana elilodwa, namandla athile okusebenzisana, indawo yonke ebonakalayo ingadalwa. Isizathu sokuthi kungani umuntu oyedwa engenele ukuthi ingqamuzana legciwane elihlinzekwa ngumuntu liyingqamuzana lowesilisa noma lesifazane, ngalinye linemvelo yalo ephambene ligcinwe lingasebenzi ngokuphelele. Ingqamuzana elilodwa linamandla kokubili owesilisa nawesifazane, nakuba engqamuzaneni yesilisa owesifazane akasebenzi, futhi engqamuzaneni yesifazane amandla wesifazane kuphela asebenzayo, owesilisa olele. Ingqamuzana lomuntu lingase lithuthukiswe emzimbeni owodwa ukuze kokubili amandla owesilisa nawesifazane asebenze kulelo ngqamuzana. Babezosebenza, kodwa bangahlangani, noma benze ndawonye. Lo msebenzi ombaxambili ngeseli elilodwa uyisandulela, futhi kungase kube isiqalo sezinqubo ezimbalwa. Kokunye, lesi simo sivumela ingqondo yomuntu ukuthi isebenze ngokuqondile kulezi zikhungo ezimbili. Uma lawa, amandla esilisa nawesifazane, esebenza, ngengqondo angakwazi ukugxila kulelo ngqamuzana elilodwa ukuze akhiqize i-catalysis yengqamuzana. Izimo zamanje zesakhiwo sengqamuzana lomuntu zenza umsebenzi onjalo ohlanganyelwe kanye nokugxila phakathi kwawo womabili amandla kanye nokwakhiwa kweseli okunjalo kungenzeki. Ngakho-ke akukho sici sesithathu esizoba khona ukuvumela noma ukuvala ukuhlangana kwamandla amabili kumuntu oyedwa futhi oyedwa. Ngakho-ke angeke kube khona umbono onjalo. Uma kumuntu kwakheka ingqamuzana legciwane lapho amandla amabili ayengase asebenze khona, futhi umuntu enze ngesikhungo sakhe sokucabanga, khona-ke isici sesithathu bekungeke kube igciwane lobuntu, kodwa igciwane elithile lelanga, inhlansi, ummeleli. yoMqondo Ophakeme emzimbeni wenyama. Uma kwenzeka ingqamuzana elikabili lamagciwane likhiqizwa emzimbeni womuntu ngumuntu omicabango yakhe yayingathandi ukwanelisa ubulili, kodwa owayelangazelela izinto eziphakeme ngokuhlakanipha, khona-ke angase ngaphezu kokunikeza amandla nokugxilisa la mandla amabili engqondweni yakhe, alethe isenzo se-catalytic seseli. Ngakho-ke kungase kukhulelwe ngaphakathi komzimba wakhe ngomqondo wakhe, futhi kuthuthukiswe, isidalwa esinomqondo esingaba ukukhiqizwa kwendiza yengqondo yezinga eliphakeme lomzimba wakhe wenyama. (Bheka "Ama-Adepts, Masters namaMahatmas", The Word, Umq. I-10, iphe. I-197; kanye nemibhalo yaphansi ukuze “Ingabe I-Parthenogenesis Ezilwaneni Zabantu Iyinto Engenzeka Ngokwesayensi?” Vol. 8, inombolo 1.)

(Kuzoqhutshwa)