Kule karma yesintu umuntu unomuzwa ongaqondakali noma unemimoya engokoqobo futhi ngenxa yesaba ukwesaba kukaNkulunkulu futhi ucela isihe.

-I-Zodiac.

THE

I-WORD

KARMA

Isingeniso

I-KARMA yigama eliye lasetshenziswa amaHindu iminyaka eyizinkulungwane. I-Karma ihlanganisa imibono eyaboniswa ngabanye abantu nakamuva, ngamazwi anjengekismet, ikusasa, ukulungiswa, ukulungiswa, ukuhlinzekwa, ukungenakugwemeka, isiphetho, inhlanhla, ukujeziswa kanye nomvuzo. IKarma ihlanganisa konke okuvezwa yilemigomo, kodwa kusho okungaphezulu kakhulu kunoma yikuphi noma kubo bonke. Igama elithi karma lisetshenziswe ngendlela ekhudlwana futhi ephelele ngabanye balabo abavela phakathi kwabo kuqala kunabanye bohlanga olufanayo abasebenza ngalo manje. Ngaphandle kokuqonda izincazelo zezingxenye zalo nokuthi yiziphi lezi zingxenye ezihlangene ezihloswe ukuveza, igama le-karma alikaze lenziwe. Ukusetshenziswa okubekwe kulo kule minyaka yokugcina akuzange kube nomqondo ophelele kakhulu, kodwa kunalokho kunqunyelwe futhi kuvinjelwe kumqondo wamagama anjengoba kushiwo ngenhla.

Sekuyiminyaka engaphezu kwamakhulu amabili izazi zaseMpumalanga zijwayele leli gama, kodwa hhayi kuze kube sekufikeni kukaMadame Blavatsky nangomuntu weTheosophical, owasungula, babe nezwi nemfundiso ye-karma yaziwa futhi yamukelwa abaningi eNtshonalanga. Igama elithi karma kanye nemfundiso elikufundisayo manje litholakala ezincwadini zezinhlobo eziningi zanamuhla futhi lihlanganiswa ngolimi lwesiNgisi. Umbono we-karma uvezwa futhi uzizwa ezincwadini zamanje.

I-theosophists ichaze i-karma njengesizathu nomphumela; umvuzo noma isijeziso njengemiphumela yemicabango nezenzo zomuntu; umthetho wenxephezelo; umthetho wokulinganisela, wokulingana kanye nobulungiswa; umthetho we-ethical causation, kanye nesenzo nokuphendula. Konke lokhu kuqondwa ngaphansi kwegama elilodwa elithi karma. Incazelo ebalulekile yegama njengoba kuboniswe yisakhiwo segama ngokwayo ihanjiswa yizinkomba ezithuthukisiwe, eziyizinguquko kanye nezinhlelo ezithile zomqondo nomgomo lapho igama elithi karma lakhiwa khona. Uma nje lo mbono uqondwa, incazelo yegama ibonakala futhi ubuhle balinganiselayo bubonakala ngokuhlanganiswa kwezinxenye ezakha igama elithi karma.

I-karma iqukethe izimpande ezimbili zesiSanskrit, ka na ma, ezihlanganiswe yi-R. K, noma ka, i-group of gutterals, okuyiyona yokuqala ohlwini lwezinhlamvu ezinhlanu zamaSanskrit. Ekuziphendukeni kwezinhlamvu, ka-ke ngowokuqala. Kuyinto umsindo wokuqala owela emphinjeni. Ngenye yezimpawu zeBrahm njengoba umdali, futhi imelwe nguNkulunkulu, ohambisana ne-Roman Cupid, unkulunkulu wothando, kanye ne-Greek Eros ekusebenziseni kwabo okunomusa. Phakathi kwezimiso kuwukuthi, isimiso se isifiso.

M, noma ma, yile ncwadi yokugcina eqenjini lama-labials, okuyisihlanu kulesigaba esilandelayo. M, noma ma, isetshenziswe njenge-numeral kanye nesilinganiso samahlanu, njengempande yama-manas futhi ifana nesiGreki sisi. Kuwuphawu lwe-ego, futhi njengesimiso yi-manas, the ingqondo.

R kungokwalabo abakwa-cerebrals, okuyiqembu lesithathu kuloluhlu lwesihlanu lwesiSanskrit. R ine-Rrr eqhubekayo eqhutshwayo, eyenziwe ngokubeka ulimi ngokumelene nophahla lomlomo. R kusho isenzo.

Igama elithi karma, ngakho-ke lisho isifiso futhi ingqondo in isenzo, noma, isenzo nokusebenzisana kwesifiso nengqondo. Ngakho kunezici ezintathu noma izimiso ku-karma: isifiso, ingqondo kanye nesenzo. Ukubiza okufanelekile kuyi-karma. Igama ngezinye izikhathi libizwa ngokuthi i-krm, noma i-kurm. Ukuzibiza akusho ngokucacile umqondo we-karma, ngoba i-karma iyisenzo esihlangene (r) se-ka (kama), isifiso, futhi (ma), ingqondo, kuyilapho i-krm noma i-kurm ivaliwe, noma i-karma igxiliwe, futhi ayimeleli isenzo, isimiso esiyinhloko esithintekayo. Uma i-consonant ka ivaliwe i-k futhi ayikwazi ukuzwakala; i-r ingase izwakale, futhi uma ilandelwa yi-consonant ma evaliwe, engaba m, ayikho umsindo okhiqizwa ngakho-ke ayikho imibono ye-karma, ngoba isenzo sivaliwe futhi sigodliwe. Ukuze i-karma ibe nencazelo egcwele kufanele ibe nomsindo wamahhala.

I-Karma yimiyalo yesenzo futhi ivela kusukela esitsheni sezinhlayiya kuya kuwo wonke umhlaba obonakalayo esikhaleni futhi ukuzakhela ngokwayo. Lo mthetho ukhona yonke indawo, futhi akukho ndawo ngaphandle kwemingcele yomqondo ogcweleyo kukhona indawo yengqondo enjalo njengengozi noma ithuba. UMthetho ulawula yonke indawo yonke futhi i-karma ngumthetho lapho imithetho yonke ihamba khona. Akukho ukuphambuka kusuka noma okungahambisani nomthetho ophelele we-karma.

Abanye abantu bakholelwa ukuthi awukho umthetho wobulungiswa obuphelele, ngenxa yezenzo ezithile okuthiwa "ingozi" nethi "ithuba." Amagama anjalo ayamukelwa futhi asetshenziswe yilabo abangaqondi isimiso sobulungiswa futhi abangebona izinkinga zokusebenza ngaphandle yomthetho ngokuphathelene nanoma yiliphi icala elikhethekile. Amagama asetshenziselwa amaqiniso kanye nezimo zokuphila ezibonakala ziphikisana noma zingekho emthethweni. Izingozi kanye nethuba lingase livele njengemicimbi ehlukile engakaze ibangelwe izimbangela eziqondile, futhi okungenzeka kwenzeke njengoba benza noma nganoma iyiphi enye indlela, noma okungenzeka kungakaze kwenzeke nhlobo, njenge-meteor ewela, noma umbani oshayayo noma ungashayi indlu. Kulowo oqonda i-karma, ukutholakala kwengozi kanye nethuba, uma kusetshenziswe ngomqondo wokuphulwa komthetho noma njengento ngaphandle kwesizathu, akunakwenzeka. Wonke amaqiniso avela ngaphakathi kwalokho okuhlangenwe nakho kwethu futhi okubonakala ephikisana nemithetho eyaziwa njalo noma engenazizathu, achazwa ngokusho komthetho-lapho izintambo ezixhunyiwe zilandelwa emuva kwezimbangela zabo ezandulele nezimbangela.

An accident is one incident in a circle of events. The accident stands out as a separate thing which one is unable to connect with the other incidents which make up the circle of events. He may be able to trace some of the causes preceding and effects following an “accident,” but as he is unable to see how and why it occurred he attempts to account for it by naming it accident or attributing it to chance. Whereas, beginning from a background of past knowledge, one’s motive gives the direction and causes him to think when he is faced by certain other thoughts or conditions of life, action follows his thought and action produces results, and the results complete the circle of events which was made up of: knowledge, motive, thoughts and actions. An accident is a visible segment of an otherwise invisible circle of events which corresponds with and which is analogous to the result or occurrence of a previous circle of events, for each circle of events does not end in itself, but is the beginning of another circle of events. Thus the whole of one’s life is made up of a long spiral chain of innumerable circles of events. An accident—or any occurrence, for the matter of that—is only one of the results of action from a chain of events and we call it accident because it occurred unexpectedly or without present intention, and because we could not see the other facts which preceded it as cause. Chance is the choice of an action from the variety of factors entering into the action. All is due to one’s own knowledge, motive, thought, desire and action—which is his karma.

Ngokwesibonelo, amadoda amabili ahamba emaphethelweni emadwala. Ngokubeka unyawo lwakhe enkundleni engalondekile omunye wabo ulahlekelwa ukunyathela kwakhe futhi unqanyelwe emgodini. Umngane wakhe, ehamba naye, uthola isidumbu esingezansi, esilungisiwe, phakathi kwamadwala abonisa i-streak ye-ore yegolide. Ukushona komuntu kumpofu umndeni wakhe futhi kubangele ukuhluleka kulabo abathintekayo nabo ebhizinisini, kodwa ngokuwa okufanayo omunye uthola imayini yegolide engumthombo womcebo wakhe wokuqoqa. Isenzakalo esinjalo kuthiwa yingozi, okwaletha usizi nobubha emndenini womuntu oshonile, ukwehluleka kwabangane bakhe ebhizinisini, futhi walethe inhlanhla kumngane wakhe owayenothola ingcebo ngengozi.

Ngokomthetho we-karma akukho ngozi noma ithuba elixhunywe nalokho kwenzeka. Imicimbi ngayinye ihambisana nokusebenza ngaphandle komthetho futhi ixhunywe nezimbangela ezikhiqizwe ngaphesheya komkhawulo wokubona. Ngakho-ke, amadoda akakwazi ukulandela lezi zimbangela kanye nezinhlawulo nemithwalo yemiphumela yabo kuze kube manje nekusasa, kubiza ingozi yengozi kanye nethuba.

Kungakhathaliseki ukuthi ubumpofu kufanele buvuse ukuzethemba kulabo ababencike kumuntu oshonile futhi balethe amakhono kanye nezimiso ezingabonakali ngenkathi bencike komunye; noma ngabe, esimweni esingaphambene nabo, labo abathembekile kufanele bahlukane futhi badikibale, baphele amandla futhi baphinde babe abahluphekile, bekuyoxhomeke ngokuphelele kulowo owakhathazekile; noma ngabe ithuba lomcebo lisetshenziswa yilowo othole igolide futhi uthuthukisa ithuba lomcebo ukuze ngcono isimo sakhe kanye nabanye, ukukhulula ukuhlupheka, ukunikeza izibhedlela, noma ukuqala nokusekela umsebenzi wezemfundo nesayensi uphenyo ngokuhle kwabantu; noma ngabe, ngakolunye uhlangothi, akenzi lutho ngalokhu, kodwa usebenzisa ingcebo yakhe, namandla kanye nethonya elinikeza lona, ​​ngenxa yokucindezelwa kwabanye; noma ngabe kufanele abe ngumuntu odelayo, ekhuthaze abanye emiphakathini yokulahleka, eletha ukuhlazeka, usizi nokubhujiswa kuye nakwabanye, konke lokhu kungaba ngokuvumelana nomthetho we-karma, ozobe wenziwa yibo bonke abathintekayo.

Labo abakhuluma ngengozi nengozi, futhi ngesikhathi esifanayo bakhuluma futhi bavuma into enjalo njengomthetho, bazihlukanise ngokwengqondo kusuka ezweni elingabonakali lolwazi futhi banciphise izinqubo zabo zengqondo ezintweni ezihlobene nezwe eliyingozi lemvelo indaba. Ukubona kodwa izimo zemvelo nezenzo zamadoda, abakwazi ukulandela lokho okuxhuma futhi kubangele izimo zemvelo kanye nezenzo zamadoda, ngoba lokho okuxhumanisa imbangela nemiphumela nemiphumela ayibonakali. Ukuxhumeka kwenziwa nakwamanye amazwe angabonakali, ngakho-ke anqatshelwe, kulabo abacabanga ngenxa yamaqiniso angokwenyama yedwa. Noma kunjalo, lezi zimhlaba zikhona. Isenzo somuntu esiletha umphumela omubi noma onenzuzo singabhekwa, futhi eminye imiphumela elandelako ingase ilandelwe, ngumuntu oqaphelisayo kanye nombono weqiniso nakwamanye amazwe emhlabeni; kodwa ngenxa yokuthi akakwazi ukuxhuma kwalesi senzo ngesisusa saso esicacile, umcabango kanye nesenzo esikhathini esidlule (noma yikude kangakanani), uzama ukulandisa ngezenzo noma umcimbi ngokusho ukuthi kwakuyisisusa noma ingozi. Akekho kulawa magama achaza lesi senzakalo; Ngeke kulawa magama angakwazi ukuchaza noma ukuchaza, noma ngokusho komthetho noma imithetho avuma ukuthi iyasebenza emhlabeni.

Endabeni yabahambi ababili, ngabe lowo oshonile wasebenzisa ukunakekelwa ekukhethweni kwendlela yakhe wayengeke awile, nakuba ukufa kwakhe, njengoba kwakudingeka ngumthetho we-karma, kuzobe sekuhlehlisiwe. Uma umngane wakhe engazange ahlele endleleni eyingozi, ngethemba lokunikeza usizo wayengatholanga izindlela azithola ngayo ingcebo yakhe. Kodwa, njengengcebo eyayizoba yikho, ngenxa yemisebenzi yakhe eyedlule, noma ngabe ukwesaba kwakufanele kumenze angenanga ukusiza umngane wakhe, ngabe wayemane ehlehlise ukuchuma kwakhe. Ngokungavumeli ukudlulisa ithuba, umsebenzi owethulwe, wagijimela i-karma yakhe enhle.

I-Karma ngumthetho omangalisayo, omuhle futhi ovumelanako ohlala kuwo wonke umhlaba. Kuyinto emangalisayo uma kucatshangwa, futhi engaziwa futhi engabonakali ngezimo ezibonakalayo kubonakala futhi ichazwa ngokuqhubeka kwezisusa, umcabango, isenzo, nemiphumela, konke ngokuya komthetho. Kuhle ngoba ukuxhumana phakathi kwesisusa nomcabango, umcabango nesenzo, isenzo nemiphumela, iphelele ngokulingana kwazo. Kuyavumelana ngoba zonke izingxenye nezici ekusebenzeni komthetho, nakuba zivame ukubonakala ziphikisana lapho zibonwa ngaphandle, zenziwa ukufeza umthetho ngokulungiswa komunye nomunye, futhi ekuqaliseni ubudlelwano obuvumelanayo nemiphumela ephuma eziningi, ezikude nezikude, eziphambene nezinhlangothi ezingezansi kanye nezici.

I-Karma ilungisa izenzo ezithandanayo ezizigidi zezigidi zabantu abaye bafa futhi baphila nokuthi ngubani ozofa futhi aphile futhi. Nakuba enokwethenjelwa futhi engaxhomeki kwabanye onomusa wakhe, umuntu ngamunye "uyiNkosi ye-karma." Sonke singabanikazi be-karma ngoba yilowo nalowo nguye ongumbusi wekusasa lakhe.

Isibalo esiphelele semicabango nezenzo zokuphila ziqhutshwa yiyona yangempela I, umuntu ngamunye, ekuphileni okulandelayo, nakwesilandelayo, futhi kusuka ohlelweni olulodwa lomhlaba kuya kwesinye, kuze kube sekufinyeleleni izinga eliphezulu lokuphelela futhi umthetho wezindinganiso zakho nezenzo zakho, umthetho we-karma, usuthe waneliseka.

Ukusebenza kwe-karma kufihliwe engqondweni yabantu ngoba imicabango yabo igxile ezintweni ezihlobene nobuntu babo nezinzwa zabo. Lezi zinkinga zakha udonga lapho umbono wengqondo ongakwazi ukudlula ukulandelela lokho okuxhumanisa umcabango, ngengqondo nesifiso okuvela kuwo, nokuqonda izenzo ezisezweni lomzimba njengoba zizalwa ezweni elingokoqobo kusukela emicabangweni kanye nezifiso zabantu. I-Karma ifihliwe ebuntwini, kodwa iyaziwa ngokucacile ngokuzimela komuntu, ukuthi yiyiphi imfanelo yimuphi unkulunkulu ovela kuwo ubuntu nokuthi uyisithunzi yini.

Imininingwane yokusebenza kwe-karma izohlala ifihlekile uma nje umuntu enqaba ukucabanga nokuziphatha ngendlela efanele. Lapho umuntu ecabanga futhi enza ngokulungile nangesibindi, kungakhathaliseki ukuthi udumo noma icala, uzofunda ukuqonda lesi simiso futhi alandele ukusebenza komthetho we-karma. Uzobe eseqinisa, aqeqeshe futhi ahlaziye ingqondo yakhe ukuze athole udonga lwezingcikwane ezizungezile ubuntu bakhe futhi akwazi ukulandelela isenzo semicabango yakhe, kusukela emzimbeni ngokusebenzisa i-astral nangengqondo engokomoya nokubuyela emuva okwenyama; khona-ke uzofakazela ukuthi i-karma yiyo yonke into efunwa yilabo abazi ukuthi kuyini.

Ukuba khona kwe-karma yesintu kanye nokuthi yikuphi abantu abakhona abakwaziyo, nakuba bengakuqapheli ngokugcwele, ngumthombo ovela kulowo ozwakalayo ongaqondakali, ongaqondakali noma womqondo wokuthi ubulungisa bulawula umhlaba. Lokhu kuhambelana nayo yonke umuntu futhi ngenxa yalokho, owesilisa uyesaba "ulaka lukaNkulunkulu" futhi ucele "isihe."

Ulaka lukaNkulunkulu ukuqoqwa kwezenzo ezingalungile kwenziwa ngenhloso noma ngokungazi ukuthi yini, njengoNemesis, ephishekela, ekulungele ukufica; noma ubeke njengenkemba yeDamocles, ekulungele ukuwa; noma njengefu eliphansi lokuduma, lilungele ukuzenzela ngokushesha uma izimo zivuthiwe futhi izimo zizovumela. Lo mzwa we-karma wesintu ulwa nawo onke amalunga ayo, ilungu ngalinye liba nomqondo weNemesis yakhe kanye nelokuduma kwefu, futhi lo mzwa ubangela abantu ukuba bazame ukuhlakulela ukubonakala okungabonakali.

Isihe esifunwa ngumuntu ukuthi uzokhipha noma ukuhlehliselwa izindawo zakhe zasolwandle isikhathi esithile. Ukususwa akunakwenzeka, kepha i-karma yezenzo zomuntu ingase ibanjwe emuva okwesikhashana, kuze kube yilapho isixuku sokuba nesihe sikwazi ukuhlangabezana ne-karma yakhe. Isihe sibuzwa yilabo abazizwa bebuthakathaka noma banqobile kakhulu ngokwesaba ukucela ukuthi umthetho ugcwaliseke ngesikhathi esisodwa.

Ngaphandle kwemizwa "yentukuthelo" noma "impindiselo" kaNkulunkulu nesifiso sokuthi "isihe," kunenkolelo yokukholwa noma inkolo kumuntu ukuthi endaweni ethile emhlabeni-kungakhathaliseki ukuthi konke ukungabonakali okubonakala kubonakala nakakhulu kulezo zinsuku zonke- ukuphila kwansuku-lapho kungukuthi, nakuba engabonakali futhi engaqondakali, umthetho wobulungisa. Ukholo oluvela enkulumweni luzalwa emoyeni womuntu, kodwa ludinga inkinga lapho umuntu ephonswa phezu kwakhe ngokubonakala okungabi nabulungisa kwabanye ukuyibiza. Ukuzizwa komthetho okubumbene kubangelwa ukuqonda okungaqondakali kokungafi okuphikelela enhliziyweni yomuntu, naphezu kokuzizwa kwakhe, ukuthanda izinto ezibonakalayo kanye nezimo ezimbi ezenziwa.

Intuition yokungafi kuyinto ulwazi oluyisisekelo ukuthi uyakwazi futhi uzophila ngokubonakala okungabi nabulungisa okubekwe phezu kwakhe, nokuthi uzophila kuze kube yilokho okulungile okwenzile. Umqondo wobulungiswa enhliziyweni yomuntu yinto eyodwa eyamsindisa ekunciphiseni umusa wenkulunkulu othukuthele, futhi ekuhluphekeni isikhathi eside kanye nokuxhaswa komfundisi ongenalwazi, ohahayo, onothando-onamandla. Lo mqondo wobulungisa wenza umuntu womuntu futhi amenze akwazi ukubuka ngesibindi ebusweni bomunye umuntu, nakuba eqaphela ukuthi kumele ahlupheke ngenxa yephutha lakhe. Le mizwa, yolaka noma impindiselo ka Nkulunkulu, isifiso sesihe, nokholo ekulungeni okuphakade kwezinto, yibufakazi bokuthi kukhona khona i-karma yesintu nokuqaphela ukuthi ikhona, nakuba ukuhlonishwa ngezinye izikhathi engazi lutho noma okude.

Njengoba umuntu ecabanga futhi enza futhi ephila ngokuvumelana nemicabango yakhe, eguquliwe noma ekhonjiswe yimibandela ephumelelayo, futhi njengendoda, isizwe noma imiphakathi yonke ikhula futhi isebenza ngokuvumelana nemicabango yayo kanye nemibono yayo kanye namathonya atholakalayo, yimiphumela yemicabango ebanjwe nesikhathi eside esidlule, ngakho-ke futhi isintu sonke njengamanye amazwe namazwe lapho ekhona futhi ekhona, siphile futhi sithuthukise kusukela ebuntwaneni kuya ekufinyeleleni okungcono kakhulu kwengqondo nokomoya, ngokwalo mthetho. Khona-ke, njengendoda, noma umncintiswano, isintu njengomuntu wonke, noma kunalokho wonke amalungu omuntu ongazange afinyelele ukuphelela okuphelele okuyinto injongo yalowo mbonakaliso wezwe ukufika, ufe. Ubuntu kanye nakho konke okuphathelene nobuntu buyadlula futhi izinhlobo zezwe elizwelayo ziphela, kepha isimo sezwe sihlala, kanti ubuzibulo njengobuntu buhlala, futhi bonke badlulisela esimweni sokuphumula okufana nalokho kumuntu sidlula lapho, emva kwemizamo yosuku, ubeka umzimba wakhe ukuba uphumule futhi uhlale embusweni ocacile noma endaweni abantu ababiza ukulala. Uma umuntu efika, emva kokulala, ukuvusa okumbiza emisebenzini yosuku, ekunakekeleni nasekulungiseleleni umzimba wakhe ukuze enze imisebenzi yosuku, okuwumphumela wemicabango yakhe nezenzo zosuku oludlule noma izinsuku. Njengomuntu, indawo yonke neyezwe layo namadoda ivusa esikhathini sokulala noma ukuphumula; kodwa, ngokungafani nomuntu ohlala nsuku zonke, akanalo umzimba noma imizimba engokomzimba lapho ubona khona izenzo ezedlule. Kumelwe ubize umhlaba namazimba okumele usebenze ngawo.

Lokho okuphila emva kokufa kwalowo muntu kuyimisebenzi yakhe, njengendlela yokubonakalisa imicabango yakhe. Ingqikithi yemicabango nemibono yomuntu womhlaba yi-karma ehlala, evuselela futhi ebiza zonke izinto ezingabonakali emisebenzini ebonakalayo.

Izwe ngalinye noma uchungechunge lwemihlaba lukhona, futhi amafomu nemizimba ikhiwa ngokuya komthetho, umthetho owunqunywe ngumuntu ofanayo owake waba khona emhlabeni noma emhlabeni wonke obandulela ukubonakaliswa okusha. Lona umthetho wobulungiswa obungunaphakade lapho abantu bebonke, kanye neyunithi ngayinye, kudingeka ukuba bajabulele izithelo zomsebenzi odlule futhi bahlupheke imiphumela yezenzo ezingalungile, njengoba nje kunqunywe imicabango nezenzo ezedlule, ezenza umthetho wezimiso zamanje. Iyunithi ngayinye yesintu inquma i-karma yakhe futhi, njengeyunithi kanye nazo zonke ezinye izinyunithi, iyakwenza futhi iphumelele umthetho lapho ubuso wonke ulawulwa khona.

Ekupheleni kwanoma yikuphi isikhathi esikhulu sokubonakaliswa kwesistimu yezwe, iyunithi ngayinye yabantu isuthuthuke ekugcineni kokuphelela okuyiyona njongo yalokho kuphendukela kwemvelo, kodwa ezinye izingxenye azifinyelelanga ngokugcwele, ngakho-ke sidlule kuleso simo sokuphumula esihambisana nalokho esikuziyo njengokulala. Ekuphumeni kosuku olusha lwesistimu yomhlaba wonke amayunithi avusa ngesikhathi sakhe nesimo futhi aqhubeke nokuhlangenwe nakho kwakhe futhi asebenze lapho kushiywa khona ngosuku olwedlule noma emhlabeni.

Umehluko phakathi kokuvuswa komuntu ngabanye usuku nosuku, ukuphila kuya ekuphileni, noma kusuka ohlelweni lwezwe kuya ohlelweni lwezwe, umehluko ngesikhathi kuphela; kodwa akukho umehluko esimisweni sesenzo somthetho we-karma. Imizimba emisha nobuntu kufanele zakhiwe kusukela emhlabeni wonke kuya kwezwe njengoba nje izingubo zifakwa umzimba umzimba nsuku zonke. Umehluko kuwukuthungwa kwemizimba kanye nezingubo, kodwa umuntu ngamunye noma mina ngihlala ngifanayo. Umthetho udinga ukuthi izingubo ezibekwe namuhla ziba yi-bargained futhi zihlelwe ngosuku olwedlule. Lowo owakhethile, wayilungisa futhi wahlela imvelo nesimo lapho ingubo kufanele igqoke khona, ingabe mina, uqobo, ngubani umenzi womthetho, lapho ephoqelelwe yilokho okwenziwe ukwamukela ukuthi azinikezele yona.

Ngokwazi kwemicabango nezenzo zobuntu, okugcinwe enkumbulweni ye-ego, i-ego ihlela uhlelo futhi inqume umthetho ngokusho ukuthi umuntu obusasa kumele asenze kanjani. Njengoba imicabango yesikhathi sokuphila igcinwa ekukhunjweni kwe-ego ngakho imicabango kanye nezenzo zomuntu wonke zigcinwa enkumbulweni yomuntu. Njengoba kukhona i-ego yangempela ephikelela emva kokufa kobuntu ngakho-ke kunomqondo wobuntu ophikelela emva kokuphila noma isikhathi esisodwa sokubonakaliswa kwesintu. Lesi sizwe sabantu sisintu esikhulu. I-unit ngayinye ngayinye iyadingeka kuyo futhi ayikho enye ingasuswa noma ingasuswa ngoba i-human egodi ingenye futhi ingabonakali, ayikho ingxenye yayo engabhubhisa noma elahlekile. Ekukhunjweni kwezenzo zabantu, imicabango kanye nezenzo zazo zonke izingxenye zomuntu ngamunye zigcinwa, futhi ngokusho kwale nkumbulo ukuthi uhlelo lomhlaba omusha luzimisele. Leli karma lomuntu omusha.

Ukunganakwa kuqhubeka kuwo wonke umhlaba kuze kube yilapho ulwazi oluphelele nolugcwele lufinyeleleka. Isenzo nesenzo sokungazi sihlukile ngezinga. Njengokwesibonelo, umuntu angase enze isono, noma enze ngokungazi, ngokuphuza echibini elinesifo somkhuhlane, adlulisele amanzi kumngane ophuza futhi, bobabili bangase bahlupheke impilo yabo ngenxa yokungazi lutho; noma umuntu angase ahlele futhi alahle ngamabomu amanani amaningi avela kumalimi abampofu; noma enye ingadala impi, ukubulala, ukubhubhisa imizi nokusabalalisa izwe lonke; enye ingase ibangele abantu ukuba bakholelwe ukuthi abe ngummeleli kaNkulunkulu noNkulunkulu, ngenkolelo yokuthi angabangela ukuba babe nezizathu zokuzikhethela, bazinikezele ngokweqile futhi balandele imikhuba enjengokuholela ekulimazeni kokuziphatha nangokomoya. Isono, njengesenzo sokungazi, sisebenza esimweni ngasinye, kepha izinhlawulo eziyimiphumela yesenzo ziyahlukahluka ngokwezinga lokungazi. Lowo owazi imithetho yomuntu eqondisa umphakathi futhi usebenzisa ulwazi lwakhe ukulimaza abanye, uzohlupheka kakhulu nangesikhathi eside ngoba ulwazi lwakhe lwenza abe nesibopho, futhi isono, isenzo esingalungile, sikhulu njengoba ukungazi kwakhe kwehle.

Ngakho esinye sezono ezimbi kunazo zonke, ngoba umuntu owaziyo noma okufanele azi, ukuchitha ngokuzithandela omunye umuntu ngokwakhe ilungelo lokuzikhethela, ukumnciphisa ngokufihla kuye umthetho wobulungisa, ukumenza alahle intando yakhe, ukugqugquzela noma kumenze agxile ekuxoleleni, amandla angokomoya, noma ukungafi komunye, kunokuthembela emthethweni wobulungiswa kanye nemiphumela yomsebenzi wakhe.

Isono kungaba isenzo esingalungile, noma ukwenqaba ukwenza okulungile; kokubili kulandelwa ukwesabeka okungokwemvelo ngomthetho olungile. Indaba yesono sokuqala ayiwona amanga; iyinganekwane efihla, nokho ikhuluma iqiniso. Kuhlobene nokuzala nokuphindukuzalwa kwesintu sakuqala. Isono sokuqala sasiwukwenqaba kwesinye sezigaba ezintathu zaMadodana Omqondo Wendawo Yonke, noma uNkulunkulu, ukuphindukuzalwa, ukuthatha isiphambano saso senyama futhi sizale ngokusemthethweni ukuze ezinye izinhlanga zikwazi ukubusa ngendlela yazo efanele. Lokhu kwenqaba kwakuphambene nomthetho, i-karma yabo yenkathi yangaphambilini yokubonakaliswa ababebambe iqhaza kuyo. Ukwenqaba kwabo ukuphindukuzalwa lapho kufika ithuba labo, kwavumela izinhlangano ezisathuthuka kancane ukuthi zingene emizimbeni elungiselelwe zona futhi lezo zinhlangano eziphansi ezingakwazanga. ukukusebenzisa kahle. Ngokungazi, izinhlangano eziphansi zahlangana nezinhlobo zezilwane. Lokhu, ukusetshenziswa kabi kwesenzo sokuzala, “kwakuyisono sokuqala,” ngomqondo waso ongokwenyama. Umphumela wezenzo zokuzala ezingekho emthethweni zesintu esiphansi waba ukunikeza uhlanga lwesintu ukuthambekela kokuzala okungekho emthethweni—okuletha isono, ukungazi, isenzo esingalungile nokufa, emhlabeni.

Lapho izingqondo zibona ukuthi izidumbu zabo zithathwe yizinhlanga eziphansi, noma izinhlangano ezingaphansi komuntu, ngoba babengakazisebenzisi izidumbu, zazi ukuthi bonke babonile, benza ngokungafanele; kodwa lapho izinhlanga ezingezansi zenze ngokungazi ukuthi zona, izingqondo, zenqabe ukwenza umsebenzi wazo, ngakho-ke ziyisono esikhulu ngenxa yokwazi okungalungile. Ngakho izingqondo zaphuthuma ukuba zithole izidumbu ezazinqatshelwe, kodwa zathola ukuthi zase zivele zilawulwa futhi zilawulwa yikukhanuka okungemthetho. Isijeziso sesono sokuqala sabantwana base-Universal Mind abangazange baphinde baphinde bazalwe, ukuthi manje babuswa yilokho abenqaba ukubusa. Lapho bekwazi ukulawula bebengayikuthi, futhi manje ukuthi bazobusa ngeke bakwazi.

Ubufakazi baleso sono sasendulo bukhona kuwo wonke umuntu ekudabukeleni nasekuhluphekeni kwengqondo okulandela isenzo sokukhwabanisa okubi esiphikiswa, ngisho nangesizathu sakhe, ukuba enze.

I-Karma akuyona umthetho oyimpumputhe, nakuba i-karma ingadalwa ngokungaqondakali yilowo owenza ngokungazi. Noma kunjalo, umphumela wesenzo sakhe, noma i-karma, uqondiswa ngokuhlakanipha ngaphandle kokuthanda noma ukubandlulula. Ukusebenza kwe-karma kuyindlela efanele. Nakuba kungenakuqaphela iqiniso, umuntu ngamunye kanye nazo zonke izidalwa kanye nezinhlakanipho endaweni yonke banomsebenzi wakhe omisiwe wokusebenza, futhi ngamunye uyingxenye yomshini omkhulu wokusebenza ngaphandle komthetho we-karma. Ngamunye unendawo yakhe, kungakhathaliseki ukuthi unamandla okwenza i-cogwheel, iphini, noma i-gauge. Lokhu kungakhathaliseki ukuthi yena noma uyazi noma engazi lutho. Kodwa-ke okuyingxenye engadingekile ingxenye eyodwa ingase ibonakale idlala, noma kunjalo, uma isenzo iqala yonke imishini ye-karma ukusebenza ehlanganisa zonke ezinye izingxenye.

Ngakho-ke njengoba omunye enza kahle ingxenye okufanele agcwalise, ngakho uyazi ukuthi ukusebenza komthetho; ke uthatha ingxenye ebaluleke kakhulu. Uma ebonakala enobulungisa, ekhululekile emiphumeleni yemicabango yakhe nezenzo zakhe, ulungele ukuphathiswa ukuphathwa kwe-karma yesizwe, ubuhlanga noma umhlaba.

Kukhona ama-intelligences abasebenza njengezithunywa ezijwayelekile zomthetho we-karma ezenzweni zawo ngokusebenzisa umhlaba. Lezi zinhloso ze-intelligences ziyizinhlelo ezahlukene zenkolo ezibizwa ngokuthi: i-lipika, kabili, izimo ze-cosmocratores nezingelosi ezinkulu. Ngisho nasesiteshini sabo esiphakeme, la ma-intelligences alalela umthetho ngokwenza lokho. Ziyingxenye emishinini ye-karma; ziyingxenye ekuphathweni komthetho omkhulu we-karma, njengaye le tiger oshaya phansi futhi odla ingane, noma njengodakwa oyisimungulu futhi odidayo osebenza noma obulala nge-pittance. Umehluko wukuthi umuntu wenza ngokungazi, kanti, ezinye izenzo zihlakaniphile futhi ngoba zilungile. Bonke bakhathazekile ekufezeni umthetho we-karma, ngoba kukhona ubunye emhlabeni wonke futhi i-karma igcina ubunye ekusebenzeni kwayo okuqhubekayo.

Singabiza kulezi zinhloso ezinkulu ngamagama afana nathi asithanda, kodwa asiphendula kuphela uma sazi ukuthi singababiza kanjani bese bekwazi ukuphendula kuphela ucingo esiyazi ukuthi singanikeza futhi ngokusho kohlobo lwekholi . Bangabonisi noma bangathandi, ngisho noma sinolwazi nelungelo lokubabiza. Bayiqaphele bese bebiza amadoda lapho abantu befisa ukwenza ngokulunga, ngokungenabugovu nangenxa yabo bonke. Uma amadoda anjalo esilungile, ama-karma ahlakaniphile angase afune ukuba asebenze ngendlela abacabanga ngayo nomsebenzi wabo. Kodwa lapho abantu bebizwa ngokuthi yizinhloso ezinkulu, akusiyo nomqondo wokuba nomusa, noma noma yikuphi isithakazelo somuntu siqu kubo, noma ngomqondo womvuzo. Babizwa ukuba basebenze insimu enkulu futhi ecacile yesenzo ngoba bafanelekile futhi ngoba nje kufanele ukuthi babe abasebenzi abanomthetho. Akukho mzwelo noma umzwelo okhethweni lwabo.

In the "Word" ka-September karma izobhekwa ekusetshenzisweni kwayo ekuphileni komzimba.-Ed.

(Kuzoqhutshwa)