UMUNYE NOMSHANYE NOMNTWANA

UHarold W. Percival

INGXENYE IV

IZIMPENDULO EZINDLELA EZIKHULU EZIKHULULEKILEYO

Ukuvuselelwa kabusha: Izingxenye ezithandwa yi-Breathing, ne-Breath-ifomu noma "Umphefumulo Ophilayo"

Umzamo omkhulu wokuthola futhi ube ku-The Great Way ufaka ukwenziwa kabusha komzimba womuntu kanye nokubuyiselwa kwawo ku-Realm of Permanence lapho uMenzi we-Triune Self eyake yaba khona, futhi washiya ngenxa yesono sokuqala okuthiwa, njengoba kuchaziwe kumakhasi akamuva.

Selokhu kwenzeka lokho kudlule nokude, uMenzi ngamunye uhambe ebusweni bomhlaba, emzimbeni womuntu ngemuva komunye, eqhutshwa futhi eqhutshwa ngamandla angaziwa ebheke emsebenzini ongabonakali — okungukuthi, ukubuyela ekhaya langaphambili, i-Realm of Permanence , noma Insimu yase-Edene, noma iPharadesi. Lokhu kubuyela ekhaya kuhlanganisa isidingo sokwenziwa kabusha komzimba womuntu ekubeni ngumzimba ophelele, ongenacansi, ongafi, ongabhekelwa izidingo ezijwayelekile zokuphila ngokomzimba.

Ukwakheka komzimba womuntu kungukudla okuqinile, amanzi nomoya; nokuphila komzimba kusegazini. Kepha impilo yegazi nomakhi womzimba yifomu lokuphefumula, futhi uhlobo lomzimba olwakhiwe lunqunywa ukucabanga.

Uhlobo lokuphefumula lomuntu ngumlamuleli phakathi kwendalo noMenzi we-Triune Self. Luyunithi, iyunithi yemvelo engenabuhlakani, yize kunjalo luxhumeke ku-Doer okungokwalo. Inasohlangothini olusebenzayo noluzenzela njalo. Uhlangothi olusebenzayo lungukuphefumula kwefomu lokuphefumula kanti uhlangothi oluzenzekelayo luyindlela noma “umphefumulo.” Uhlobo lwefomu lokuphefumula likhona ngesikhathi sokuqalwa futhi lungumama ngesikhathi sokukhulelwa, kepha umoya Indlela yokuphefumula, noma ihlukaniswe yifomu, ayikho kumama ngesikhathi sokukhulelwa; ukuba khona kwayo lapho kungaphazamisa umoya kamama okuyiwona owakha umzimba wengane. Ngesikhathi sokuzalwa, ngegesi yokuqala, ingxenye yokuphefumula yefomu lokuphefumula ingena kosana futhi ixhuma nayo ngenhliziyo nangamaphaphu. Futhi emva kwalokho indlela yokuphefumula ayeki ukuphefumula kuze kube sekufeni; kuthi ekuphumeni komzimba, kufe umzimba.

Uhlobo lwefomu lokuphefumula liyindlela iphethini yokudla okungeniswa ngayo eyakhelwe emzimbeni. Umoya ngokuphefumula ungumakhi womzimba wenyama. Lokho yimfihlo yokwakha izicubu: ukuphefumula kwakha amaseli. Kuyabakha nge-anabolism, njengoba kubizwa, futhi kuqeda imfucuza-nge-catabolism, okuthiwa, futhi kulinganisa isakhiwo nokuqedwa yi-metabolism.

Manje indlela yokuphefumula inakho njengomklamo oyisisekelo, uma ungena emhlabeni, ukungabi nabulili komzimba ophelele lapho kwaqhamuka khona. Ukube bekungenjalo, umuntu ubengeke awenze kabusha umzimba ube sesimweni sawo sokuqala sokuphelela njengokungabi ngocansi kusuka ku-Realm of Permanence. Ngakho-ke, ngokuzenzakalelayo, ngaphansi kokuqashelwa komuntu we-Triune Self, umzimba ukhula usuka ebuntwaneni uye ebuntwaneni; nobuntwana buhlukaniswa kusukela ebuntwaneni ngokuza komzwelo-isifiso, uMenzi, emzimbeni. Ubufakazi balokhu ukuthi phambilini ingane ibingabuzi mibuzo, kodwa imane iqeqeshelwe ukuphindaphinda njengoba wenza upholi.

Lapho uMenzi esengene emzimbeni futhi eqala ukubuza imibuzo, ukucabanga kwaso kugcizelela ifomu lokuphefumula: isimo saso yithebhulethi lapho kukhulunywa khona konke okuvelayo okuvela emvelweni noma kunoma yiluphi uhlobo, futhi kubambe lokho okuvelwayo. Lawo ngamathebhulethi enkumbulo.

Imemori yomuntu inqunyelwe emibonweni yezinzwa ezine, ukuze yonke inkumbulo yethu ikhawulelwe kulezo zinzwa ezine; futhi into exakayo wukuqashelwa noma ukunakwa okunikezwa nguMenzi kulezi zifundo.

Ukuphefumula kungena futhi kuphuma kusukela ekuqaleni kuze kube sekupheleni kwempilo. Kunesikhathi sokuphila esiqondile somuntu ngamunye, iDoor, asenzile esikhathini esedlule. Kwenze leso sikhathi sokuphila ngokucabanga kwayo, futhi uma iqhubeka kulayini wale ndlela yokucabanga izofa njengoba ibekiwe.

Kepha uma iguqula ukucabanga kwayo isuke ekufeni iye empilweni yokungafi, kukhona ithuba lokuguqula umzimba wayo isuke emzimbeni wobulili nokufa umzimba ube ngumzimba ophelele, ongenacala ngokocansi futhi ongafi, ubuyela ku-Realm of Permanence lapho ivela khona ekuqaleni. Ukufeza kuncike ekutheni ukwazi ukubona izinto njengoba zinjalo ngempela izinto, futhi unqume ukwenza lokho umuntu akholelwa ukuthi kulungile futhi kungenzeka ukuthi umuntu akwenze; kanye nentando yokufeza ukuzimisela kwayo ekufezeni okuthile.

Lapho umuntu enquma kulokho kufezeka, imiphumela yezenzo zesikhathi esedlule ingaqubuka ekuphumeleleni empumelelweni. Izindaba ezejwayelekile empilweni yalowo onqume kanjalo zizonikeza zonke izivivinyo nezilingo kanye nokuluzwa: ubukhazikhazi bezinzwa, isifiso, nemizwelo yokuphazamisa. Futhi okubaluleke phakathi kwabo ubulili, nganoma iyiphi indlela. Lezi ezikhangayo neziphakamiso kanye nemvelo zingamaqiniso angokoqobo nawangempela okuqalwa nokuhlolwa nokuhlolwa kwazo zonke izitatimende ezingokomfanekiso ezenziwa maqondana “nezimfihlakalo” kanye “nokuqaliswa.” Okuhlangenwe nakho okujwayelekile komuntu empilweni kunika zonke izindlela zokunquma ukuthi yini okufanele yenziwe kwenze nokuthi yini ongakwenzi, ukuze ufinyelele umgomo wakho. Iminyaka ehlukene umntwana adlula kuyo, yonke inengxenye emiphumeleni ekugcineni. Isikhathi sokukhula yisikhathi sokuguqula ukuthi yini ezokwenza ekuqaleni; futhi lelo yiphuzu lapho ubulili bomzimba waso buzifaka khona, lapho amaseli wegciwane owesilisa nowesifazane bezimisele, futhi okuvuselela ukucabanga koMenzi womzimba okulo.

Umuntu uqala ukucabanga ngobulili bomuntu maqondana nobunye ubulili. Futhi ukucabanga maqondana nalawa maqiniso ayisisekelo empilo yomuntu kubangela ukuba umoya wokuphefumula wenze izinguquko ezibalulekile zegciwane esitokisini segciwane.

Iseli le-germ njengemidoda kowesilisa kufanele lihlukanise kabili. Ukwehlukaniswa kokuqala ukulahla ukungabi nabulili kweseli le-germ. Manje sekuyiseli lowesifazane-owesilisa noma we-hermaphrodite. Isigaba sesibili ukulahla ubuntu besifazane. Bese kuba yiseli lowesilisa, futhi elikwazi ukumisa. Emzimbeni wesifazane, ukuhlukaniswa kokuqala kwe-ovum ukulahla ukungabi nabulili. Lapho-ke i-ovum iyiseli sowesilisa nowesifazane. Isigaba sesibili ukulahla ubudoda. Bese kuba yiseli lowesifazane elungele ukufakwa.

Manje lesi yisimo esejwayelekile sobulili sobuntu. Ukube umcabango ekuqaleni wawungazange uphoqelelwe ngumzimba wobulili lapho wawukuwo, bekungeke kube noqhekeko lwegciwane locansi emzimbeni wesilisa noma lowesifazane, futhi ukucabanga bekuzokwakha umzimba kube umzimba owenziwe kabusha ngokusho uhlelo lokuqala oluyisisekelo kufomu lefomu lokuphefumula.

Ngoba isimo sefomu lokuphefumula empeleni alunacansi, lithwala uhlobo lwalo lwangempela lokungazibandakanyi ngokobulili, kusukela lapho lashiya i-Realm of Permanence, futhi lokho akunakususwa. Futhi noma ngabe kuthatha isikhathi eside kangakanani, nganoma iyiphi inombolo yezimpilo, uMenzi we-Triune Self kumele futhi azonquma ukukwenza kabusha umzimba wayo, futhi uMenzi kumele akwenze lokhu empilweni ethile.

Lokhu kunqunywa okuhlangenwe nakho kukaMenzi, ukufundwa kokuhlangenwe nakho, kanye nolwazi olutholakala ngokufunda; futhi lokhu kuholela kuMenzi empilweni ethile ukwenza umzamo wokufeza lokho. Futhi okufezwayo kufanele kube semzimbeni munye, ngoba ukungafi okungenakuqonda ngeke kufezeke ngemuva kokufa. Lokho kunjalo ngoba akukho mzimba ngemuva kokufa ongawenza ungafi. UMenzi kumele abe nomzimba wenyama ukwenza lowomzimba ungafi.

Umzimba ozokwenziwa ungafi awuwona umzimba ongewona owenyama. Kumele ube ngumzimba wenyama oqinile, ngoba umzimba wenyama unazo zonke izinto ezidingekayo ukuze uguquke futhi uguqule umzimba ojwayelekile wobulili obufayo ube ngumzimba wenyama ophelele nowokungafi, lapho izinguquko zesikhathi zingenakuba nomphumela.

Labo abanendaba nokunakekela umhlaba wangempela ngokohlelo lwemizimba yocansi, abanasifiso sokuthatha indlela eyiyo. Banesifiso sokugcina izinto zabantu njengoba zinjalo. Lokho wukuthi, ngokobulili nokufa. Kepha ukuze kutholakale ukungafi, ukufa kufanele kunqotshwe ngoba wonke umzimba womuntu ugqoka, futhi, uyingubo yokufa.

Ukufa kunesandla kuwo wonke umzimba ongena kulomhlaba, futhi ngokufa komzimba wonke kunqoba kuzinguquko ezenzekayo. Ubuso obuhle kunabo bonke bendoda noma nesigqilakazi kumane nje kuyisiqu sokufa. Futhi ukungafi kutholakala ngokunqoba ukufa; futhi ukufa kususelwa ebulilini.

Ngakho-ke, izinguquko okufanele ziqhubeke emzimbeni wesilisa noma sowesifazane kufanele zenziwe emzimbeni owodwa oqhubekayo kuze kube yilapho umzimba uguqulwe usuka emzimbeni wokufa, owesilisa noma nowesifazane, ngokuzalwa kabusha nokuguqulwa ube ngumzimba ongahlanganyeli ngocansi, okufa ngawo ukunqotshwa, ngokunqotshwa kocansi. Ngakho-ke, ukungafi okungazi ngeke kufinyeleleke lapho umzimba ufile.

Ngemuva kokufa umuntu ozaziyo, njengoba eshiye umzimba, angacabanga kuphela ngalokho okucabangile ngesikhathi sokuphila emhlabeni. Akukho ukucabanga okusha okwenziwa ngemuva kokufa. Isimo somoya sokuphefumula unaso; kepha alikwazi ukuguqula isimo salo sokuphefumula emva kokufa. Ukucabanga kumele kubhale imibhalo yayo kwifomu lefomu lokuphefumula emzimbeni womuntu ophilayo. Azikho izinguquko zemvelo eziqhubekayo ngemuva kokufa; futhi izinqubo zemvelo zenziwa ngokuya ngomcabango we-Doer ngendlela yokuphefumula kwakhe. Izinqubo zemvelo zisebenza ngokusho kwalowo mcabango.

Zonke izidalwa ezingabantu zinezidumbu ezakhiwa amaseli ocansi ngenxa yokwamukelwa okukhona kobudlelwane bomshado. Yilapho umphakathi wethu ususelwe kuwo. Impela, yonke imvelo ikhona ngocansi, futhi ngenxa yocansi. Ucansi lubopha abantu emvelweni. Futhi izindlela zokudlula kulomhlaba wezocansi nokufa kanye nokuzalwa kabusha kungukuqedwa kocansi ngokuphelele emcabangweni nasezenzweni, ngaleyo ndlela ukwakha kabusha umzimba ngokwephethini yawo yasekuqaleni eyenziwe ngamaseli angenabulili ngokuvimbela ukwahlukana okukhulunywe ngakho ekwenzeni isidoda ne-ovum. Futhi njengoba lokhu kungenakwenziwa ngemuva kokufa, kumele kufezekiswe ngenkathi kukhona impilo emzimbeni. Umzimba uyindlela futhi yokuthola kwethu ukubuyela ku-Realm of Permanence. Izinhlwayi ngokusebenzisa izinzwa zisikisela emvelweni, futhi kungokophula kuphela la macala ngokusebenzisa izingqondo ezihlakaniphile lapho sichitha izinamathiseli. Akufinyeleleki, eyodwa imahhala. Futhi inkululeko yisimo lapho umuntu ehlala khona engathinteki.

Akunangqondo yokuya ocansini kumele ijabuliswe enhliziyweni noma ebuchosheni bokuthi umuntu azinqume ngokwakhe ukungafi empilweni eyodwa. Futhi ukucabanga kunoma yikuphi empilweni eyodwa kuzoba nesandla ekuletheni izimo zokufezeka kwento yokucabanga komuntu. Lapho ukucabanga kungukungafi, imibandela izonikezwa. Abantu, izindawo, izimo, noma azi, bazonqunywa ukucabanga komuntu. Bonke bayobuyela empilweni lapho enquma khona ukungafi kwesazela emzimbeni wenyama, noma empilweni yakhe yamanje. Umcabangi naKho bayabona. Akukho okwenziwa ngengozi; konke kwenziwa ngumthetho nokuhleleka: alikho ithuba. Akudingeki ukuthi sinakekele uMcabangi wethu noKwazi wethu ukuze babone ukuthi bayayenza ingxenye yabo. Ukuphela kwento umuntu athinteka kuyo ukwenza imisebenzi yakhe. Futhi umuntu unquma imisebenzi yakhe ngesimo sakhe sengqondo ekucabangeni.

Okwakho okucabangayo nokwazi kuzovikela uMenzi kuze kube sezingeni nokuthi uMenzi uzozivikela kanjani. Ngoba, yize kungekho ukuxhumana phakathi kweDoid emzimbeni kanye ne-Thinker-Knower yayo, engekho emzimbeni, lapho is indlela yokuxhumana ngokusebenzisa ilungelo nesizathu, okungukuthi, izwi lokulunga njengomthetho, nelokucabanga njengobulungiswa.

Ukulunga njengoba umthetho usho, "cha, ungavumi," lapho uMenzi ephikisana nokulungile nokuthi yini kufanele ungenzi. Futhi ukuthi yini kufanele yenza, ingakwazi ukuzibandakanya ngaphakathi. Futhi okubonakala kunengqondo futhi kufanelekile ukukwenza, okufanele ukwenze. Ngale ndlela kungaba nokukhulumisana komuntu ofisa ukuxhumana phakathi kweDoid emzimbeni kanye ne-Thinker-Knower yayo.

Umehluko uwukuthi, ingqondo-yomzimba itshela uMenzi ukuthi kufanele enzeni ngokuya ngezinzwa. Futhi lokhu, ukwesekwa, kungumthetho wezwe lomuntu, lokho okushiwo yizinzwa. Kungahle kube ngokulungile futhi kufanelekile ngokuqondene nezindaba zomzimba eziqinile. Kepha maqondana nendlela yokungafi, lapho uMenzi enza isifiso sakhe, ukuphishekela kumele kube ngaphansi komthetho wokulunga nobulungiswa ovela ngaphakathi.

Ngakho-ke, ukuze umuntu azi ukuthi yini okufanele ayenze, noma yini okungafanele ayenze, kufanele azibonele ngokwakhe ngaphakathi; futhi enze lokho akwenzayo ngenxa yokwethemba kwakhe ukuthi akukho lutho oluzolunga, empeleni, uma enza lokho azi ukuthi kufanele yena ukwenza. Lowo ngumthetho, kulowo ofisa ukungafi.

Ngokuhamba kwesikhathi, izinguquko ezinhle nezimangaliso zizolethwa emzimbeni wakhe ngaphandle kokwazi kwakhe okwenziwayo. Kepha lezi zinguquko ezibhekene nokungafi zenziwa kakhulu uhlelo lwezinzwa oluvele ngokuzithandela. Akadingi ukunaka lezi zinguquko, yize esezokwazi ngesikhathi esifanele. Kepha ushintsho lungenziwa kuphela yilokho akucabangayo, nalokho akwenzayo — okungukuthi, izinguquko ezihlelekile.

Mayelana nezinguquko zangempela, udinga kuphela ukwazi indlela elula neqonde kunazo zonke yokubangela ushintsho. Lokhu kwenziwa ngenhloso yokuphefumula kwamaphaphu okuphelele futhi okujulile ngamabomu — ekuphefumuleni nasekuphefumuleni ngaphandle. Kunezinhlobo ezine zokuphefumula ezinamandla: ukuphefumula ngokomzimba, ukuphefumula isimo, ukuphefumula impilo, nokuphefumula okukhanyayo; futhi ngakunye kwalokhu kuphefumula kane kunezihlukanisi ezine. Akudingeki akhathazeke mayelana nokuhlukaniswa kwezinhlobo nezinhlobo zokuphefumula, ngoba uzokwaziswa ngazo lapho esephefumula, uma eqhubeka nezifundo.

Kepha kufanele aqonde ngezinhlobo ezahlukahlukene ngobuhlakani. Akekho umuntu ophefumula kahle, ngokuphelele, ngoba akagcwalisi amaphaphu akhe ngomoya omncane awuphefumulayo. Ukugcwalisa amaphaphu akhe ngokuphefumula ngakunye, kuvumela isikhathi sokuba lonke igazi elidlulayo lifakwe i-oksijini, namangqamuzana egazi athwale umoya-mpilo aye esikhungweni seselula emzimbeni wenyama.

Bambalwa abantu abaphefumula ngaphezu kwengxenye eyodwa kweshumi yemali okufanele bayihlangabeze lapho bephefumula. Ngakho-ke amaseli abo afa futhi kufanele akhiwe kabusha; ngokwengxenye bafa yindlala. Bese kuthi ngokuphefumula ngakunye okukhona kukhishwe egazini elinamanyala ngaphambi kokuphefumula okulandelayo. Isikhathi esinqunyiwe usuku ngalunye kufanele sinikezwe ukuphefumula okuyikho nokuphefumula okuphelele — isikhathi esingakanani umuntu anganikeza ngaso nganoma yisiphi isikhathi sosuku noma sobusuku — mhlawumbe uhhafu wehora ngamunye ekuseni nakusihlwa.

Lokhu kuphefumula okungaphazanyiswa njalo kufanele kwenziwe ngezikhathi ezithile kuze kuba yinto ejwayelekile usuku lonke. Lapho amaseli emzimbeni wonke ehlinzekwa i-oksijini edingekayo, izihlukanisi zomzimba wenyama zizonikezwa ngemiphefumulo yazo esekelayo; okusho ukuthi, ama-molecule asemangqamuzaneni, ama-athomu akumamolekyuli, nama-elektroni nezinye izinhlayiya ezikuma-athomu. Futhi lapho lokho sekwenziwe, umzimba womuntu uzoba ezifweni: angeke atheleleke ngaleli gciwane.

Lokhu kungathatha iminyaka eminingi noma izimpilo eziningi. Kepha umuntu ofuna ukufunda indlela yokuphila, kufanele azame “ukuhlala kuPhakade.” Lapho-ke into yesikhathi ngeke imkhathaze kangako. Okwamanje, lapho eqonda ukuphefumula okujwayelekile komzimba, uqala ukunaka ukuthi umoya ungena kuphi emzimbeni. Lokhu ukukwenza ngokuzwa nokucabanga. Uma ezwa ukuthi umoya udlula kuphi emzimbeni wonke, kufanele acabange ngakho. Njengoba ecabanga, ezwa ukuthi umoya uyaphi. Akufanele azame ukuthwala umoya kunoma iyiphi ingxenye ethile. Konke akudingayo ukukwenza lapho ezwa khona enza hamba.

Ukuphefumula kufanele kuye kuzo zonke izingxenye zomzimba ukuze umzimba uqhubeke uphilile futhi usesimweni esifanele. Futhi iqiniso lokuthi umuntu akahlali ezwa ukuthi umoya ungena kuphi emzimbeni, alikuvimbeli ukuthi uhambe emzimbeni wonke. Kepha uma ukucabanga kwakhe nokuzwa kwakhe kungukuzwa umoya ukuthi uyaphi, lokhu kuzokhokhisa igazi futhi kuvule izikhala emzimbeni, ukuze zonke izingxenye zomzimba ziphile futhi zigcinwe ziphila. Futhi kuyindlela yokwazi kwakhe okuthile ngesakhiwo somzimba.

Lapho umuntu engekho empilweni yangempela iqiniso lifakazelwa ukungazizwa kwakhe wonke amalungu omzimba, lapho bezama ukwenza njalo; okungukuthi, nomaphi lapho igazi nezinzwa ziya khona. Futhi njengoba igazi nezinzwa kungamasimu, ngokulandelana, lapho isifiso nokuzizwa kusebenza khona, umuntu kufanele aqaphele noma ngabe ukuphi igazi nezinzwa, okukuwo wonke umzimba. Njengoba umuntu evuselela umzimba ngokuphefumula futhi ezwe igazi nezinzwa in umzimba, uzofunda noma yini yena kufanele funda ngomzimba ekuphefumuleni kwakhe, okungaba ngasiphi isikhathi. Kepha lapho enomzimba wakhe usempilweni ephelele, kuzosho ukuthi useyiqedile inkambo yakhe yokuphefumula ngokomzimba. Akudingeki ukuthi azihluphe ukuzama ukuthola, ngoba izinqubo zizozazisa kuye, futhi uzobona ushintsho enkambweni yokucabanga kwakhe nokuphefumula kwakhe.

Njengoba eqhubeka kuzofika isikhathi lapho ifomu lefomu lokuphefumula lizoqala ukuguquka. Lokhu akwenzeki ngesinqumo sakhe; ilungiswa ngokuzenzakalelayo enkambweni yakhe yokucabanga. Le khosi izohola ukuphefumula kwefomu ngemuva kokuba ukuphefumula ngokomzimba kulungiselele umhlabathi wenyama. Lapho-ke lapho ukuphefumula kwefomu kuqala, umzimba wangaphakathi uqala ukwakheka, futhi lowo mzimba ongaphakathi uzoba uhlobo olunobulili. Ngani? Ngoba ukucabanga kwakhe hhayi bekulokhu ngemicabango yezocansi, okwakudala ukudala ushintsho lwezinto eziphilayo kumaseli wegciwane. Futhi isimo sefomu lokuphefumula elinefomu elisobala lokungazibandakanyi ocansini, umzimba uzoqala ukwakhiwa esakhiweni sawo ngokuya ngephethini yendlela yokuphefumula, okuwukungabi ngocansi.

Ngalesi sikhathi, udokotela wale nqubo akadingi myalelo oqhubekayo ovela emithonjeni engaphandle, ngoba uzokwazi ukuxhumana noMcabango-Knower wakhe, ozoba ngumhlahlandlela wakhe.