UMUNYE NOMSHANYE NOMNTWANA

UHarold W. Percival

INGXENYE III

ISIKHATHI ESIKHULULEKILE KANYE NOKUTHANDELWA KOMUNTU WONKE

Kunesikhathi emlandweni ongabhalwanga woMenzi ongafi kuyo yonke imizimba yabantu—esiyiqiniso kunanoma yimuphi umlando wesintu—lapho njengamabili ayehlala emzimbeni ongenabulili ongenacala, e-The Realm of Permanence, okuvame ukukhulunywa ngayo ngokuthi iPharadesi noma Insimu yase-Edene, phakathi komhlaba. I-Doer of the Triune Self yayizazi njengazo zombili, futhi njengoba hhayi umzimba in eyayiphila. Kwaba nesiqiniseko sokuthi umzimba unjalo hhayi uqobo njengoba umuntu esenesiqiniseko sokuthi akuzona izingubo azigqokile. Umzimba kaMenzi wawunobusha obungapheli namandla nobuhle obunikezwe wona ngokwawo njengokubili, isifiso-nomzwelo; futhi kwakungekho buhlungu noma ubuhlungu nosizi umuntu osezihlupha ngakho manje. Futhi uMenzi wayenamandla okubona nokuzwa kuzo zonke izingxenye zomhlaba, nokwenza njengoba ethanda. 'Kwakuyithempeli lokuqala,' noma indikimba, okukhulunywa ngayo eMasonry. Futhi ngakho uMenzi wabona futhi wezwa futhi wenza. (Bheka Ingxenye IV, “Umzimba Ophelele” )

Ngokuhamba kwesikhathi isifiso sikaMenzi sasifisa ukubona imizwa ngokwayo ivezwa emzimbeni ngaphandle komzimba lapho yena, uMenzi, ehlala khona. Ngokunjalo, umuzwa kaMenzi wezwa isidingo sokubona isifiso saso sivezwa emzimbeni futhi ngaphandle kwaso. Futhi, njengoba isifiso sasithanda, kwaphuma umoya emzimbeni woMenzi okwathi, njengokungathi ngokwelulwa kwesifiso, umuzwa ongenile, ngokuzizwa kulelo fomu. Ngakho-ke uMenzi, ngokwandiswa komzimba wakhe futhi enweba ingxenye yakhe ekunwetshweni, wayehlala emzimbeni ombaxambili, njengawo womabili, le mizimba yomibili ihlanganiswa yizibopho zokuheha. Lesi isisekelo sendaba ka-Adamu, futhi “ubambo” olwakhiwa ngalo “u-Eva.”

Ngamunye wale mizimba emibili ekuqaleni wawufana nomunye ngoba isifiso-nomuzwa kwakuyinto eyodwa emibili lapho uMenzi enweba ifomu; kodwa, nakuba umzimba ngamunye wawufana nomunye, omunye wawuhlukile komunye. Ukufana kwabangelwa ukufana nokungahlukaniswa kwesifiso-nomzwelo. Umehluko wawuwumphumela wokuhlukaniswa ngokunwetshwa, njengokubili, emzimbeni ombaxambili. Umzimba owodwa wawuveze ubunye besifiso-nomuzwa, njengento eyodwa. Umzimba ombaxambili wawumele lowo njengokubili, njengesifiso kanye nomuzwa. Umzimba okwakukuwo isifiso waveza amandla, ngamandla omzimba; umzimba owawuzwakalisa ubuhle, ngesimo somzimba. Ngakho-ke ukwakheka nokusebenza komzimba wesifiso kwakunqunywa amandla njengesifiso, futhi lawo omzimba wokuzizwa akhiwa ukuze aveze ubuhle njengomzwelo. Futhi umzimba ngamunye wawusakhiweni futhi usebenza ngendlela yokuthi uhlobane nomunye futhi ube umphelelisi womunye, ngokufanayo njengoba isifiso-nomuzwa kwakuhlobene futhi kuphelelisana komunye nomunye.

Ngenkathi isifiso-nomuzwa kwakundawonye, babeqaphela njengento eyodwa futhi benza njengento eyodwa. Lapho enye isandiso kwesinye babesazwa njengento eyodwa, kepha emzimbeni ombaxambili babebonakala bebabili futhi besebenza njengababili. Isifiso sasebenza ngaphandle kokuzizwa, futhi umuzwa ngokufanayo wenza ngaphandle kwesifiso, nakuba noma yini eyenziwa yilowo nalowo yayenza ngokucabangela omunye. Isifiso-nomzwelo bekwazi ukungahlukaniseki kwabo, kepha lapho umzimba wabo ngamunye wenza sengathi uzimele komunye kulapho imizimba ishintsha kakhulu, kuze kube yilapho le mizimba yomibili iba imizimba emibili ehlukene. Udaba lwemizimba emibili kaMenzi lwaluhlotshaniswe ngokuphelele futhi lwajwayelana nalaba ababili kangangokuthi lwavezwa ngaso leso sikhathi ngendlela futhi lusebenza umlingiswa wesifiso-nomzwelo. Ngakho-ke ukwehlukaniswa kwemizimba emibili ibe yimizimba emibili ehlukene kwakungenxa yesifiso nomuzwa, hhayi umzimba okabili.

Isifiso sabuka emzimbeni waso phezu komzimba womzwelo futhi safaka ugesi izingxenye zomzimba waso ukuba zisebenze ngenkathi sibuka lolo hlobo lobuhle. Izwa igqolozele umzimba wayo phezu komzimba wesifiso futhi yadonsa izitho zomzimba wayo ukuba ingabi nalutho ngenkathi ibheka lowo mzimba wamandla. Ngamunye ngaleyo ndlela ebuka omunye ngomzimba wakhe ophambene futhi ohambisanayo wawela ngaphansi kwesipelingi sezinzwa. Futhi uMenzi ngomqondo wakhe womzimba wakhohliswa ukuthi acabange ukuthi zimbili. Okusho ukuthi, isifiso-nomzwelo babeqaphela njengento eyodwa futhi efanayo kuyilapho becabanga ngokwabo njengesifiso-nomzwelo; kodwa ngenkathi bebuka ngemizwa yabo yenyama yokubona, umqondo womzimba ngokubona wabakhombisa ukuthi babili, futhi behlukene. Ukucabanga kwabo kwakulandela izinzwa futhi ngayinye yagcwala futhi yashintsha umzimba wayo kangangokuthi umzimba ngamunye wakhanga futhi wadonsela kuwo umzimba womunye. Ngokugqugquzelwa kwengqondo-yomzimba, isifiso esifiswa ukuba ngaphakathi futhi sibe nomuzwa ngomzimba wokuzwa, esikhundleni sokuba nomuzwa ngokwakho; nomuzwa wokuthi uthole futhi ube munye nesifiso nomzimba wesifiso, esikhundleni sokuba nesifiso ngokwakho. Ngenkathi uMenzi ebheka emizimbeni yakhe yomibili, isifiso nomuzwa kancane kancane kwashintsha imvelo kanye nokwakheka kwemizimba yayo — okwakungeyona ezocansi kuze kube ngemuva kwezinguquko eziningi bagcina sebeyimizimba yocansi. Ngokucabanga kanjalo, isifiso sashintsha ukwakheka nokusebenza komzimba wayo kwaba ngumzimba wesilisa; nomuzwa washintsha ukwakheka nokusebenza komzimba wayo kwaba umzimba wesifazane. Lapho bengaholelwa ekucabangeni bengenzi lutho ngokusebenzisa imizwa yabo yenyama, futhi lapho becabanga ngenkuthalo ngokwabo, isifiso-nomuzwa wayazi ukuthi ngayinye yayiyingxenye engenakuhlukaniswa yenye, kodwa lapho bebheka noma becabanga ngomqondo womzimba ngokusebenzisa izinzwa babecabanga. bakhohliswa ingqondo-yomzimba ukuba bacabange ngokungenzi lutho ngokusebenzisa izinzwa zemizimba yabo ukuthi yayiyimizimba yabo. Ngakho-ke, lapho isifiso esisemzimbeni wendoda sibheka umzimba womzwelo wesifazane, kwakungenxa yomqondo womzimba wesilisa owenziwe wacabanga ukuthi kwakulowo mzimba wendoda futhi wawufisa ukuhlangana nomuzwa wawo ngokwawo emzimbeni wesifazane; futhi, lapho umuzwa emzimbeni wesifazane ubheka umzimba wesifiso sowesilisa, umuzwa wawubangelwa umqondo womzimba wesifazane owenziwe wacabanga ukuthi yilowo mzimba wesifazane futhi wawufisa ukuhlangana nesifiso sawo emzimbeni wendoda. Ngayinye yazibuka emzimbeni womunye yabona ukukhanya ngokunwetshwa kwayo kulowo munye umzimba—njengasengilazini ebukayo. Ngakho-ke, esikhundleni sokuba nokuhlangana kwesifiso-nokuzizwa kwayo njengobunye emzimbeni ophelele, uMenzi wayenomzimba wakhe wendoda wangena futhi waba nobunye nomzimba wesifazane. Ngezikhathi ezinde zokucabanga, ukwakheka komzimba ngamunye kwashintshwa.

Ngaphambi kokuhlanganiswa kwemizimba yayo emibili, uMenzi akazange alale. Ukulala kwakungadingeki kuMenzi emzimbeni wakhe ophelele noma komunye wemizimba yakhe. Imizimba yayingadingi ukulala ukuze iphumule, ilungiswe noma iqabuleke, futhi yayingadingi nokudla kwabantu, ngoba yayigcinwa ngokuphefumula kuphela. Imizimba ayizange ibangele ukuthi uMenzi ahlupheke, ayizange ithintwe yisikhathi futhi igcinwe imincane futhi iyinhle ngesifiso-nomzwelo. UMenzi wayehlale ezazi njengesifiso-futhi-nomuzwa ngaphansi kwazo zonke izimo, ngaphakathi noma ngaphandle kwemizimba yakhe. Khona-ke uMenzi wayengacabanga ngomehluko ngokwakhe emizimbeni yakhe. Kodwa ngemva kokuhlanganiswa kwemizimba kwakungeke kucabange kanjalo. Yayingakwazi ukucabanga ngokucacile noma kancane kancane, futhi yayingakwazi ukubona noma ukuzwa njengoba yayenze ngaphambili. Okwakwenzekile ukuthi, ukuthi uMenzi wayevumele ingqondo yakhe yomzimba ukuthi ikubeke njengokuzizwa-nesifiso ku-self-hypnosis; yayiluthe. Lokhu yayikwenze ngokuzicabangela yona njengoba imizwa yayiyiholele ekucabangeni; okungukuthi, ukucabanga ngengqondo-yomzimba ukuthi njengesifiso kwakuwumzimba wenyama, nokuthi njengomuzwa kwakuwumzimba wenyama lapho umuzwa owawukuwo. Ngokuqhubeka nokucabanga kanjalo, isifiso-nomuzwa wanika amandla aso asebenzayo kanye namandla aso okungenzi lutho kumayunithi emizimba yenyama, futhi engalingani futhi yakhokhisa le mizimba yomibili kangangokuthi ngamunye wadonsa omunye kuze kube yilapho imizimba yaba nokuhlangana kobulili. Ngakho-ke imizimba yaqeda i-self-hypnosis uMenzi ayezifake kuyo. Ukuhlangana kobulili “kwakuyisono sokuqala.”

Ngokufisela kwayo nomuzwa nokuhlangana kokucabanga kwemizimba yesilisa nowesifazane, uMenzi wayedonse ndawonye futhi wagxilisa amandla emvelo omlilo nomoya namanzi nomhlaba. Ngokucabanga, isifiso kanye nomuzwa kwakugxile kulawo mandla ayisisekelo futhi, ngomqondo ongokomfanekiso, kwakunamathiselwe futhi kwashada emizimbeni yabo yenyama. Ngesikhathi sokuhlangana ukukhanya kwamehlo esidumbu ngasinye kwadluliselwa ezithweni zabo zobulili; ngakho amehlo ayefiphele, lezindlebe zafiphala. Imibono kaMenzi ngezinzwa yayinqunyelwe emibonweni ezithweni nasezinzwa zezinzwa zomzimba. UMenzi wayezilalisile; futhi laphupha, ngemizwa.

Phambilini uMenzi wayengancikile ezinzwa ukuthi azitshele ukuthi kufanele akucabangeni noma okufanele akwenze. Ngaphambi kokuthi uMenzi afise ukuhlanganiswa kwemizimba bekuhlobene ngqo noMcabangi, okungukuthi, ngokulunga, umthetho wakhe, kanye nesizathu, ijaji lakhe. Khona-ke cabanga ngesifiso esifundisiwe, kanye nomuzwa ophefumulelwe wokulunga kukho konke ukucabanga kwabo nakuzo zonke izenzo zabo. Khona-ke isifiso-nomuzwa kwakuhlangene uMenzi oyedwa. UMenzi wayengenakho ukukhetha kwezinye izinto, noma ukubandlulula ezinye izinto. Kwakungekhona ukungabaza nganoma yini, ngoba lapho ukulunga nokucabanga kukhona, ukungabaza akunakuba khona. Kepha manje leso sifiso-nomuzwa kaMenzi kwase kuzenze kwabonakala sengathi kuhlukene futhi kuhlukaniswa omunye komunye yimizimba yowesilisa nowesifazane—kwakukhona ukungabaza, okuwukunquma ekwehlukaniseni umqondo nesizathu. Ukungabaza kwabangela ukuhlukana, njengokungathi, ngesifiso. Isifiso, ngakolunye uhlangothi, sasifisa Ukuzazi kanye nesizathu esifisa ukusiqondisa. Isifiso, ngakolunye uhlangothi, sasifisa ukuhlangana ngokobulili futhi savumela izinzwa zomzimba ukuba zihole. Isifiso sobulili savukela isifiso Sokuzazi, kodwa asikwazanga ukusilawula noma ukusishintsha. Futhi isifiso sobulili sase sifinyelele ebunyeni bomzimba wesilisa nowesifazane. Isifiso sobulili sazihlukanisa nesifiso Sokuzazi, futhi ngenxa yokulunga nokucabanga. Isifiso-nomuzwa babeqaphela okubi, futhi bahlupheka. Besaba. Esikhundleni sokucabanga nokufisa ukufaneleka kwabo kanye nesizathu sokubakhanyisela nokubaqondisa, isifiso-nomzwelo wobulili kwasuka ku-Conscious Light, okuyiqiniso, futhi okuza ngokufanele nokucabanga. Ngaphandle Kokukhanya Okuqaphelayo, Iqiniso, isifiso-nomzwelo kwavumela ingqondo-yomzimba ukuba izihlonze nezinzwa zokubona nokuzwa nokunambitha nokuhogela, ezingakwazi ukusho ukuthi ziyini ngempela izinto. Ngakho-ke ukucabanga nezenzo zesifiso-nomzwelo kwakushukunyiswa ukugqugquzelwa kwemizwa yemizimba yowesilisa nowesifazane, lapho babefisa ukufihlwa khona ekulungeni kwabo nasekucabangeni kwabo.

Njengoba uMenzi wayezihlukanisile ne-Triune Self yayo, eyayiseyingxenye yayo, futhi yayizinamathisele emvelweni, yazenza yancika ekuqondisweni kwezinzwa ezine. Ngaphandle kwesifiso-nomuzwa umzimba nezinzwa zawo bekungaba ukuma, kungenzi lutho. Kodwa ngesifiso-nomuzwa namandla azo okucabanga, ayengaveza izimanga zemvelo. Okubili okungenakufa kwazihlanganisa nemizimba yowesilisa nowesifazane, futhi izinzwa ezine zaba abameleli nabaqondisi bayo. Konke okwakufiswa yilaba ababili nabakuzwayo nabethemba ukuthi kuzoba khona kwakuhunyushwa yikho ngokwezinzwa ezine. Izifiso zayo zanda; kodwa, kungakhathaliseki ukuthi ziningi kangakanani, zonke kwadingeka zingene ngaphansi kokujwayelekile kwezifiso ezine: isifiso sokudla, isifiso sempahla, isifiso segama, nokunxanela amandla. Lezi zifiso ezine zazihlobene nezinzwa ezine, futhi izinzwa ezine zazimelela futhi ziqondise izimiso ezine zomzimba. Izinzwa ezine zokubona nokuzwa nokunambitha nokuhogela kwakuyimigudu lapho into ekhazimulayo nenomoya kanye noketshezi kanye neqinile igeleza ingene futhi iphume ezinhlelweni ezikhiqizayo nezokuphefumula kanye nezokujikeleza kwegazi nezokugaya ukudla. Futhi izifiso ezine ezijwayelekile zesifiso sobulili, ngaleyo ndlela zihlanganiswe futhi ziqondiswe ezinhlelweni nezinzwa kanye nezimo zendaba nezinto zemvelo, zagcina imishini yomzimba iqhubeka futhi, ngokufanayo yasiza ekugcineni umshini wemvelo wendoda futhi. emhlabeni wesifazane usebenza. UMenzi waqhubeka, njengokungathi, ukwenza samuntu umzimba nezinzwa ezine. Laqhubeka lizihlanganisa nezinto zemizwa laze langakwazi ukucabanga ngesifiso-nomzwelo walo njengokuhluka komzimba nezinzwa. Kodwa isifiso Sokuzazi asizange sishintshwe. Ngeke yaneliseke kuze kube yilapho uMenzi efeza inyunyana yangempela yesifiso-nomuzwa.

Umzimba ophelele walaba ababili awuzalwanga, awufanga; kwakuyindikimba ye-Permanence, indikimba yamayunithi womqambi ayenokulinganisela, hhayi owesilisa noma owesifazane; okungukuthi, lokho obekuyizinhlangothi ezisebenzayo nezingenzi lutho zeyunithi zalinganiswa; alukho uhlangothi olwalungakwazi ukulawula olunye uhlangothi lwayo, futhi wonke amayunithi ayelinganiselwe, aphelele, ngokuvumelana ne-Realm of Permanence, ngakho-ke ayengekho ngaphansi kokukhula nokubola kanye nezimpi kanye nokulungiswa kabusha kulo mhlaba obonakalayo woshintsho. Imizimba yowesilisa nowesifazane isenqubweni eqhubekayo yokukhula nokubola kusukela ekuzalweni kuya ekufeni. Imizimba iyadla futhi iphuze futhi incike ngokuphelele emvelweni ukuze inakekele izakhiwo zayo eziphukile, ezingaphelele, nezesikhashana, futhi ayihambisani ne-Realm of Permanence.

Umzimba ophelele, “ithempeli lokuqala,” ku-Realm of Permanence, kwakuwumzimba onezinsika ezimbili zomgogodla, ngokuvumelana ngokuphelele nemihlaba emine yemvelo ngokusebenzisa izinzwa ezine nezinhlelo zazo. Ikholomu engaphambili kwakuyikholomu yemvelo, lapho kwakukhona iziteshi ezine zokuxhumana nemvelo ngohlelo lwezinzwa oluzenzakalelayo. Ngekholomu yomgogodla wangaphambili ukuphila okuphakade kwanikezwa emzimbeni kusukela kwababili abangafi. Ikholomu yomgogodla wangemuva kwakuyikholomu ye-Doer, ikholomu laba ababili ababengasebenza ngayo nemvelo kanye nemvelo ngohlelo lwezinzwa lokuzithandela, ngokusebenzisa izinzwa ezine. Kusukela kukholomu yayo yangemuva yomgogodla nangemizwa emine uMenzi angabona futhi ezwe futhi anambithe futhi ahogele noma iyiphi into noma into kunoma yisiphi isimo sendaba kunoma yikuphi ukuhlukaniswa komhlaba wenyama noma uhlobo lomhlaba. Umsebenzi woMenzi bekuwukusebenzisa umzimba ongapheli njengomshini ophelele onezinzwa ezine nezinhlelo zawo njengamathuluzi, ukuze uthole ukuzwa nokusebenza kwamayunithi akha umshini omkhulu wemvelo.

Ngalesi sikhathi ekuhambeni kwayo uMenzi wayenomsebenzi okufanele awenze kanye nesiphetho okufanele asifeze. Isiphetho sayo kwaba ukuthi isifiso-nomzwelo wayo ube semnyunyana olinganiselayo unomphela, ukuze ihlobane ngokuphelele ne-Triune Self eyayiyingxenye yayo ebalulekile; futhi, ukuze kube ngomunye walabo abaqondisa ukusebenza kwemvelo maqondana nezindaba zesintu. Isifiso-nomuzwa ebunyeni obunjalo obunokulinganisela kwakungeke-ke kunamathele noma kuthinteke ngokwemvelo.

Ngenkathi laba bobabili behlala emzimbeni wayo we-Permanence bebazi uMcabangeli wabo kanye noMwazi wayo, futhi ukucabanga kwabo kwakuhambisana nokucabanga kwabo. Ngokwenza inyunyana yesifiso kanye nomuzwa wabo laba bobabili bangaba isikhulu esifanelekayo semvelo sokuqhubekisela phambili umthetho nobulungiswa emhlabeni obonakalayo kanye nefomu. Isifiso-nomzwelo awuzange ubone futhi uzwe futhi unambithe futhi uhogele ngendlela yabantu. Lena kwakuyimisebenzi yezinsimbi zeyunithi yemvelo, njengezinzwa. Isifiso kwakungamandla okwazi; lasebenza njengami, ngiyakwenza, nginakho, nginakho; imisebenzi yawo kwakuwukuziguqula, kanye nokunika amandla amayunithi emvelo ukuze enze okuthile futhi athuthuke. Ukuzizwa kwakuwubuhle obaziyo, futhi kwasebenza njengokuqaphela, ukucabanga, ukwakheka, kanye nokuqagela. Isifiso-nomuzwa kwakuqaphela izinto kanye nokwenza kwemvelo ngokusebenzisa izinzwa, futhi kwakufanele babhekane nezinto kanye nezenzakalo ngokuvumelana neziyalezo zomthetho nobulungiswa. Ukuze ube nekhono lokwenza ngokuvumelana nomthetho kanye nokuhambisana nobulungiswa kwakudingeka ukuthi isifiso-nomzwelo kuvikeleke ekuyengeni noma ekulingweni kwezinzwa futhi ungaxhunywanga ezintweni zemvelo.

Nakuba isifiso-nomuzwa kwakuhlobene ngokuqondile nomthetho kanye nobulungiswa bokulunga kanye nesizathu babengenakukwenza okubi noma ukwenza ngokungafanele. Ukulunga komthetho nokulunga kokucabanga kwakuvumelana ngokuphelele, ebunyeni. Babengadingi ukupheleliswa, babephelele. Ngaphansi kokuqondisa kwabo isifiso-nomzwelo bekuyocabanga ngokuvumelana nokucabanga kwabo. Isifiso-nomzwelo kwakungeke ngale ndlela kuphinde kuvikeleke ezintweni zemizwa. Ukuze uvikeleke kwakudingekile ukuba isifiso-nomzwelo kuzanywe, futhi ngokuzithandela kwabo siqu kungase kutholakale ukuzivikela, ezilinganisweni zemvelo; okungukuthi, emzimbeni wendoda nowesifazane. Ukulinganisa kufanele kwenziwe ngemizimba ehlukene. Ngomzimba ophelele laba ababili babebone i-Triune Selves ephelelisiwe isebenza nezidalwa zemvelo ezweni elikhanyayo nasemhlabeni wempilo kanye nomhlaba obumba maqondana nabantu emhlabeni wenyama. Kodwa laba bobabili babemane babukele. Yayingahlanganyeli emsebenzini onjalo ngoba yayingakabi isikhulu somthetho nobulungisa esifanelekayo nesimisiwe. Yayibone ukuhamba kwezingxenye zemvelo ekufikeni nasekuhambeni kwayo futhi yabona ukuphathwa kobulungisa kusifiso-nomzwelo kumuntu ekugqilazweni imizwa. Kwakwaziwa ukuthi ukunamathela kwabaSebenzi ezintweni zemizwa kanye nokungazi lutho ngabo kuyimbangela yokugqilazwa kwabantu. Laba ababili babuka nje, abazange bazame ukucabanga futhi abazange bazame ukwahlulela. Kodwa kwaba ngokufanele kanye nokucabanga futhi bakwaziswa yibona mayelana nemvelo, kanye nezimbangela kanye nemiphumela yazo mayelana nesintu kanye nesiphetho somuntu. UMenzi elulekwa kanjalo wayeshiywe ekhululekile ukuthi anqume ukuthi yini angafuni ukuyenza nokuthi yini azimisele ukuyenza. UMenzi wayethanda, okusho ukuthi, wayefisa. Isifiso sasifisa ukubona umuzwa ngendlela engaphandle komzimba owawukuwo.

Ngokuqhubeka kwemicimbi, umzimba ophelele we-Doer washintshwa waze wahlukaniswa waba umzimba wesilisa nowesifazane. Yenziwe yangenwa amandla kuwo wonke amandla namandla, ngaphandle kwamandla oMenzi. Ngokucabanga, isifiso-nomzwelo kungashintsha futhi kwashintsha amayunithi emizimba yabo ukuze bayenze i-activative-passive kanye ne-passive-active, kodwa abakwazanga ukucekela phansi amayunithi.

Ngokohlelo nenjongo yokuhlolwa, lokhu bekufike lapho uMenzi bekufanele ahambe khona ekushintsheni kwawo amayunithi omzimba ophelele. Ukuqhubekela phambili kwakuzoyinqoba inhloso yokuguqulwa komzimba owodwa lapho amayunithi ayelingana kahle, abe yimizimba yowesilisa nowesifazane. Le mizimba emibili yayingokomfanekiso, ukusho kanjalo, imizimba njengezilinganiso, okwakumelwe kulungiswe ngayo isifiso nomuzwa ongenakuhlukaniswa komunye nomunye kuze kube yilapho ilingana. Izindinganiso zokulinganisa zaziwukucabanga nokulunga. Isifiso-nomzwelo kwakuwukwenza ukulinganisa. Isifiso kwakufanele sivumelane nokucabanga ngokucabanga nangokufisa ngokwaso ukuvumelana. Umuzwa kwakufanele uvumelane nokulunga ngokucabanga futhi uzizwe uvumelana nokulunga. Lapho isifiso-nomuzwa, uMenzi, ngokucabanga kwawo ngokucabanga-nokulunga, engena ebudlelwaneni obuphelele noMcabango we-Triune Self, ngokwenza kanjalo babezoba nobudlelwane obufanele omunye nomunye, ebunyeni. , futhi ibhalansiswe unomphela. Lezi zindikimba ezimbili njengezikali, zazizoba yindlela yokwenza ukulingana nokuhlangana okuhlala njalo. Inyunyana kwakungamelwe ibe yemizimba emibili njengento eyodwa, ngoba yayiyizilinganiso futhi kufanele ihlale imibili kuze kube yilapho isifiso-nomuzwa ngamunye wawufisa futhi uzizwe ulinganisela nokucabanga-nokulunga. Ngakho ngokulinganisela, babeyolinganisela ebunyeni obuphelele. Khona-ke bekungeke kwenzeke ukuthi umuzwa-kanye-nesifiso sakho ukhohliswe ukuze ukholwe ukuthi bayimizimba emibili ngoba empeleni babemunye futhi ukucabanga kwabo ngokufanele-nesizathu kwakubenze baqaphela njengomuntu oyedwa, uMenzi. Njengoba umzimba owodwa wawuhlukene kabili, kanjalo bobabili babeyophinde bahlanganiswe babe munye. Futhi laba ababili, futhi oyedwa, babengeke besakwazi ukuhlukana, ngoba uMenzi owayesemzimbeni ongafi ngaleso sikhathi wayezoba munye, futhi azi njengomuntu oyedwa noMcabango kanye no-Knower njenge-Triune Self. Ngakho-ke uMenzi uzoba yi-ejenti ye-Triune Self futhi uzoba ngomunye wabaphathi besiphetho semvelo nesintu.

Lokho bekuyoba ngokohlelo nenjongo futhi bekuyoba umphumela ukuba isifiso-nomzwelo bekuqeqeshe eyabo isifiso-ingqondo nomuzwa-ingqondo ukucabanga ngokuvumelana nokufaneleka nokucabanga. Kunalokho, babeholwa yizinzwa ukuze bacabange ngomqondo womzimba. Umqondo womzimba wawuzosetshenziswa nguMenzi ekucabangeleni imvelo, kodwa kuze kube yilapho isifiso-nomzwelo sebefunde kuqala ukulawula nokusebenzisa izingqondo zabo. NjengoMenzi, babebabonile abanye abenzi. Umcabango wayekubeke kwacaca ukuthi kufanele balawule isifiso sabo-ingqondo kanye nengqondo yokuzizwa ngokucabanga ukuhlangana bodwa, nokuthi ngemuva kokuhlangana kwabo kufanele bacabange ngomqondo womzimba wemvelo. UMenzi wayebonile ukuthi isimo sabaSebenzi emizimbeni yabantu siwumphumela wokucabanga kwabo ngomqondo womzimba, futhi wayexwayiswe ukuthi lokho kuzoba isiphetho azozenzela sona uma senza okufanayo.

Ukucabanga kwesifiso bekuyokuholela ekuzazini ngokwako njengesifiso, futhi ukucabanga komzwelo bekuyokuholela ekuzazini ngokwako njengomzwelo. Ukucabanga okunjalo bekuzoba nokulinganisela futhi bekuzobasiza, njengoMenzi, ukuthi bacabange ngomqondo womzimba ngaphandle kokuzibonakalisa ngezinzwa nanjengomzimba. Esikhundleni salokho, ngokucabanga kwabo ngomqondo womzimba bazikhohlisa ngokuzicabangela bona njengemizimba yabo, futhi ngaleyo ndlela isifiso-nomzwelo bazihlonze futhi njengemizwa ekuleyo mizimba. Lesi simo sasingeke senziwe nganoma iyiphi enye indlela ngaphandle kokucabanga ngomqondo womzimba ngomzimba. Ngakho-ke uMenzi waletha ukwehlukana nokwehlukaniswa komzimba owake waphelela waba yimizimba emibili engaphelele. Umzimba lapho isifiso sasikuwo, wawugcina isimo sekholomu yomgogodla wangemuva unganqamuki, nakuba izakhiwo zengxenye engezansi zazikhula ndawonye, futhi esingaphansi manje esibizwa ngokuthi umcu obulalayo—futhi umzimba waphelelwa amandla owawunawo ngaphambili. Umzimba lapho umuzwa owawukuwo, ubambe kuphela insalela yekholomu yawo engaphambili ephukile. I-sternum iyinsali, enezinsalela ze-cartilaginous zekholomu yangaphambili eyake yavezwa. Ukulahleka kwekholomu eyodwa kwamakholomu akuhlelekile futhi kwenza isakhiwo saba buthaka futhi kwakhubaza yomibili imizimba. Khona-ke umzimba ngamunye wemibili wawunekholomu yomgogodla wangemuva kodwa hhayi ikholomu yomgogodla wangaphambili. Yomibili imizimba yaphinde yakhubazeka futhi yanqunyelwa emisebenzini yayo ngokuguqulwa kwekholomu yangaphambili nentambo ohlelweni lokugaya ukudla nezinhlaka zayo zezinzwa, okuhlanganisa inzwa ye-vagus yesistimu yezinzwa yokuzithandela. Umgogodla wangaphambili wawungumdidiyeli wokuphila okuphakade nobusha labo ababili abawunika umzimba kuyilapho umzimba uwodwa.

Umzimba onamakholomu amabili wawungadingi ukugcinwa kwawo ukudla okudliwa umuntu manje, ngoba lowo mzimba wawuziphilisa ngokuphefumula futhi awufanga. Kwakuyindikimba eyakhiwe amayunithi ngezigaba zokuqhubeka. Ukufa kwakungenamandla phezu kwamayunithi ngoba ayelinganisela, eqinile, evikelekile ezifweni, ukubola nokufa. Amayunithi ayephelele, umzimba wawuphelele, umzimba wamayunithi wawungumzimba kaPermanence. Okuwukuphela kwamandla ayengase aphazamise noma aqhubeke nokuqhubeka kwamayunithi kwakungamandla esifiso-nomuzwa, uMenzi. Okusho ukuthi, uma laba ababili bethanda kanjalo, ngokucabanga ukuthi bebeyohlanganiswa ebunyeni obungahlukani, bangathonywa izinzwa—bebeyokhululeka. Ngakho-ke ukucabanga nokwenza i-Doer kuzogcina amayunithi omzimba wayo ngokulandelana kwawo. Kepha uMenzi emzimbeni wesilisa noma wesifazane wanamuhla akazange athathe leyo nkambo yokucabanga nokwenza. Yavumela ukucabanga kwayo kulawulwe yizinzwa zemizimba yendoda neyowesifazane okwahlukaniswa kuyo amayunithi omzimba wayo unomphela. Futhi ngokuzicabangela njengamabili, amayunithi alinganiselayo omzimba wayo unomphela akhishwe ekulinganiseni. Amayunithi abe eseshintshwa, futhi izidumbu zazidinga ukudla ukuze kugcinwe izinguquko kuze kube yilapho ziphazanyiswa ukufa.

Amayunithi angalingani womzimba asebenza njenge-active-passive emzimbeni wendoda nanjenge-passive-active emzimbeni wesifazane. Ukwenza kanjalo, ikholomu yomgogodla wangaphambili kanye nentambo yayo, eyaqhuba ukukhanya kusuka kokubili kwehle ngentambo yangaphambili futhi yakhuphuka intambo yomgogodla yangemuva ibuyela ekhanda, futhi eyanikeza ukuphila emzimbeni ophelele, yaguqulwa yaba i-alimentary canal futhi. isimiso sezinzwa esingenakuzikhethela, esihlanganiswe yi-vagus nerve. Manje, ukudla okuphethe ukukhanya nokuphila kufanele kudlule kulo msele ukuze igazi likhiphe ekudleni izinto ezidingekayo ukuze kugcinwe umzimba. Ngakho-ke, esikhundleni sokuba nokukhanya kwawo okusuka ekufisweni nasekuzizweni, umzimba manje uncike ngokuphila kwawo ekudleni okuvela emvelweni okufanele kudlule kumsele we-alimentary, lokhu okuyingxenye yomgogodla owakhiwe kabusha wekholomu yangaphambili yangaphambili.

Ngenxa yokucabanga okungalungile laba ababili banqumele amayunithi womqambi ukuthi ashiye amayunithi esikhashana omzimba wawo ukuze ahlakaze; futhi ngemva kwesikhashana aphinde ahlanganise amanye amayunithi esikhashana komunye umzimba ophilayo; okungukuthi, ukuphila nokufa, ukuphila ngokuphindaphindiwe ukuze ufe, ukuphila ngakunye kulandelwa ukufa nokufa ngakunye kulandelwa okunye ukuphila; futhi yazinqumela ukuthi iphinde ibe khona empilweni entsha ngayinye, emzimbeni wesilisa noma emzimbeni wesifazane. Futhi ngenxa yokuthi umzimba wawenziwe waba ngaphansi kokufa ngokuhlangana kobulili, ngakho futhi manje kufanele ubuyiselwe ekuphileni ngokuhlangana kobulili ukuze, njengesifiso noma njengomzwelo, ubuye ube khona.

UMenzi akakwazi ukuyeka ukuba khona, akufi, kodwa akukhululekile; inesibopho samayunithi omzimba wayo owake waphelela—angeke ayeke ukuba njalo. UMenzi uzozihlenga nakanjani emvelweni futhi uzoba nokuhlangana kwesifiso-nomzwelo wakhe; izobhalansisa futhi iphinde isungule amayunithi womqambi njengomzimba ophelele futhi unomphela wokuqhubeka okungaphazamiseki kwemvelo, okuyikhona.

Kusukela ukuba khona kwayo kokuqala nangemva kokufa nokuhlakazwa kwalowo mzimba, okubili okungahlukaniseki kuye kwaba khona futhi ngezikhathi ezithile. Ekuphileni kabusha ngakunye isifiso-nomzwelo kuhlangene. Okubili akuphinde kube khona emzimbeni wendoda nasemzimbeni wowesifazane ngesikhathi esisodwa. Isifiso-nomuzwa, njalo ndawonye, kuba khona kabusha emzimbeni wendoda eyodwa noma emzimbeni wesifazane oyedwa. Emzimbeni womuntu wemvelo kukhona okubili, kodwa isifiso sibusa umuzwa futhi umuzwa ungaphansi kwesifiso; kumuntu wesifazane ojwayelekile umuzwa womzimba unqoba isifiso futhi inkanuko iyancipha ukuzwa. Ukuba khona kabusha kwezikhathi ezithile kuyaqhubeka, kodwa akukwazi ukuqhubeka njalo. Maduze noma sekwephuzile wonke uMenzi kufanele enze umsebenzi wakhe futhi afeze isiphetho sakhe. Izovuka esidingweni esingenakugwenywa futhi izikhiphe ekululekeni kwayo futhi izozikhulula ebugqilini bemvelo. Ngokuzayo lizokwenza lokho obekufanele likwenze esikhathini esidlule. Kuyoba khona isikhathi lapho ababili abangahlukaniseki beyokwazi ukuthi kusephusheni, futhi bayozithola hhayi umzimba eliphupha ngawo. Khona-ke ngemizamo yayo yokuzicabangela yona ngokwayo, izozihlukanisa ukuze ihluke futhi ihluke emzimbeni okuwo. UMenzi, ngokucabanga, uzoqale ahlukanise imizwa yakhe futhi kamuva ahlukanise isifiso sakhe. Khona-ke kuzoletha laba ebunyeni obuqaphelayo futhi obungenakuhlukaniswa. Bayoba othandweni lwaphakade. Khona-ke, hhayi ngaphambili, bayolwazi ngempela uthando. UMenzi uzobe esezifaka ebudlelwaneni obaziyo noMcabango kanye Nokwazi kokungafi nokuzazi kwe-Triune Self. NjengoMenzi we-Triune Self izoba maqondana nokulunga-kanye-isizathu, njengoMcabangi; kanye nolwazi-nolwazi, njengo-Knower of the Triune Self. Ngemuva kwalokho kuzoba ngomunye we-Triune Selves ehlakaniphile eqapha futhi iqondise ikusasa abazenzela lona aBasebenzi abalele emizimbeni yabantu, kuyilapho laba beqhubeka nokulala futhi baphuphe ngokuphindaphindiwe izimpilo zabantu, ngokuphila nangokudlula. ukufa, futhi kusukela ekufeni futhi ekuphileni.

Unjalo umlando nesiphetho sabo bonke ababili abangafi emzimbeni womuntu okuthi, ukucabanga njengesifiso, kwenza owesilisa ongumuntu abe yindoda; futhi lokho, ukucabanga njengokuzizwa, kwenza umuntu wesifazane abe ngowesifazane.