Isahluko I sokucabangela kanye ne-DESTINY


ISINGENISO




Lesi sahluko sokuqala Ukucabanga Nekusasa kuhloselwe ukwethula kini izihloko ezimbalwa kuphela incwadi ekhuluma ngazo. Izihloko eziningi zizobonakala zixakile. Ezinye zazo zingathusa. Ungathola ukuthi bonke bakhuthaza ukucatshangelwa. Njengoba ujwayelene nomcabango, futhi ucabangisisa ngale ncwadi, uzothola ukuthi kuya ngokuya kucaca, nokuthi usezinhlelweni zokuthuthukisa ukuqonda kwamaqiniso athile ayisisekelo kepha lapha angaziwa ngokuphila - futhi ikakhulukazi ngawe .

Incwadi ichaza injongo yokuphila. Leyo nhloso ayikona nje ukuthola injabulo, kungaba lapha noma ngemuva kwalokhu. Futhi akusikho ukuthi "ukusindisa" umphefumulo womuntu. Injongo yangempela yokuphila, inhloso ezokwanelisa umqondo kanye nokuzindla, yilokhu: ukuthi ngamunye wethu uzoqhubeka ngokuqaphela ngamazinga aphakeme kakhulu ngokwazi; okungukuthi, uyazi imvelo, futhi ngaphakathi nangaphakathi nangaphezulu kwemvelo. Ngokwemvelo kuhloswe ngakho konke umuntu angenziwa akwazise ngezinzwa.

Le ncwadi ikwethula nakuwe. Kukulethela umyalezo mayelana nawe: isiqu sakho esiyimfihlakalo esihlala emzimbeni wakho. Mhlawumbe uhlale uziveza njengomzimba wakho futhi njengomzimba wakho; futhi lapho uzama ukuzicabangela wena-ke ucabanga ngomshini wakho womzimba. Ngamandla omkhuba ukhulume ngomzimba wakho njengo "Mina", njengo "mina". Ujwayele ukusebenzisa izinkulumo ezinjengokuthi "lapho ngazalwa," nokuthi "lapho ngifa"; futhi "Ngazibona ngilapha engilazini," futhi "Ngaziphumuza," "Ngazisika," njalonjalo, kanti empeleni kungumzimba wakho okhuluma ngawo. Ukuze uqonde lokho oyikho kufanele uqale ubone ngokucacile umehluko phakathi kwakho nomzimba ohlala kuwo. Iqiniso lokuthi usebenzisa igama elithi "umzimba wami" kalula njengoba usebenzisa noma iliphi lalabo abasanda kucashunwa kungakhombisa ukuthi awukakulungele ngokuphelele ukwenza lo mehluko obalulekile.

Kufanele wazi ukuthi awulona umzimba wakho; kufanele wazi ukuthi umzimba wakho akusiwe. Kufanele wazi lokhu ngoba, lapho ucabanga ngakho, uyaqaphela ukuthi umzimba wakho uhlukile kakhulu kulokhu okwakungakanani ngenkathi, ebuntwaneni, uqala ukuyiqonda. Phakathi neminyaka oye wahlala emzimbeni wakho wazi ukuthi ishintshile: ekudlula kwayo ebuntwaneni nasebusheni nasebusheni, futhi esimweni sayo samanje, sekushintshe kakhulu. Futhi uyaqaphela ukuthi njengoba umzimba wakho ukhulile kukhona ukushintshwa kancane kancane ekubukeni kwakho kwezwe kanye nesimo sakho sengqondo ngokuphila. Kodwa kuzo zonke lezi zinguquko usuwe: okungukuthi, wazi ukuthi wena uqobo, ufana nami, sonke isikhathi. Ukuzindla kwakho ngaleli qiniso elilula kukuphoqa ukuthi uqaphele ukuthi awukho ngempela futhi awukwazi ukuba umzimba wakho; Kunalokho, ukuthi umzimba wakho uyisimo somzimba ohlala kuso; indlela yokuphila osebenza ngayo; isilwane ozama ukuyiqonda, ukuqeqesha nokuqonda.

Uyazi ukuthi umzimba wakho weza kanjani kulo mhlaba; kodwa ukuthi ungene kanjani emzimbeni wakho awazi. Awuzange ungene kuwo kuze kube yisikhathi esithile emva kokuba izelwe; unyaka, mhlawumbe, noma iminyaka eminingana; kepha ngalokhu wazi okuncane noma awazi lutho, ngoba inkumbulo yakho yomzimba iqale kuphela ngemuva kokungena emzimbeni wakho. Uyazi okuthile ngezinto ezibonakalayo umzimba wakho oguquka njalo; kodwa ukuthi uyini wena awazi; awukakabi njengalokho oyikho emzimbeni wakho. Uyalazi igama umzimba wakho ohlukaniswa ngalo nemizimba yabanye; futhi lokhu ufunde ukukucabanga njengegama lakho. Okubalulekile ukuthi, kufanele wazi, hhayi ukuthi ungubani njengobuntu bakho, kodwa ukuthi ungumuntu onjani - uzazi wena, kepha ungakazazi njengawe uqobo, ubunikazi obungapheli. Uyazi ukuthi umzimba wakho uyaphila, futhi ulindele ukuthi uzokufa; ngoba kuliqiniso ukuthi yonke imizimba yomuntu ephilayo iyafa ngesikhathi. Umzimba wakho waba nesiqalo, futhi uzoba nesiphetho; futhi kusukela ekuqaleni kuze kube sekugcineni kungaphansi kwemithetho yomhlaba yezenzeko, yokushintsha, yesikhathi. Kodwa-ke, awukho ngendlela efanayo ongaphansi kwemithetho ethinta umzimba wakho. Yize umzimba wakho ushintsha impahla owakhiwe ngayo kaningi kunokushintsha imvunulo oyigqokisa, ubunikazi bakho abuguquki. Uhlala ufana nawe.

Njengoba ucabanga ngalawa maqiniso awuthola lokho, noma ngabe ungase uzame, awukwazi ukucabanga ukuthi wena ngokwakho uzoke uqede, noma yini engaphezu kwakho ongacabanga ukuthi wena uke waba nesiqalo. Lokhu kungenxa yokuthi ubunikazi bakho bungenakuqala futhi abupheli; Mina wangempela, Ozizibophezela ozizwayo, awufi futhi awunakuguqulwa, kuze kube phakade ngaphandle kokufinyelela kwezinto ezishintshayo, isikhathi, sokufa. Kodwa ukuthi yini lokhu okungaqondakali kwakho, awukwazi.

Uma uzibuza, "Yini engaziyo ukuthi ngiyikho?" ubukhona besazisi sakho ekugcineni kuzokudala ukuthi uphendule ngenye indlela enjengale: "Noma yini engiyiyo, ngiyazi ukuthi okungenani ngiyazi; ngiyazi okungenani ukuthi ngiyazi." Futhi ngokuqhubeka kuleliqiniso ungathi: "Ngakho-ke ngiyazi ukuthi ngiyikho. Ngiyazi, ngaphezu kwalokho, ukuthi nginguye; futhi angisiyena omunye. Ngiyazi ukuthi yilobu buntu bami engibaziyo-- lokhu kuzikhandla nobumina obucacile engibuzwa ngokucacile - abushintshi kuyo yonke impilo yami, noma ngabe konke okunye engikuqaphelayo kubonakala kusesimweni sokuguquka njalo. " Ukuqhubeka kulokhu ungathi: "Okwamanje angazi ukuthi yini le engaguquguquki engiyiyo; kodwa ngiyazi ukuthi kulo mzimba womuntu, engiwaziyo phakathi nesikhathi sami sokuvuka, kukhona okuthile okuwaziyo; okuthile okuzwayo futhi sifisa futhi sicabange, kodwa lokho akuguquki; into eyaziwayo ethanda futhi ephoqa lo mzimba ukuba wenze, kodwa kusobala ukuthi akuyona umzimba. Ngokusobala le nto eyaziyo, noma ngabe iyini, yimina uqobo. "

Ngakho-ke, ngokucabanga, uyazibona ungasaboni njengomzimba ophethe igama nezinye izici ezithile ezihlukanisayo, kodwa njengento eyaziwayo emzimbeni. Ukuziqhenya emzimbeni kubizwa, kule ncwadi, umenzi-ngaphakathi komzimba. Umenzi-emzimbeni uyisifundo esithintekayo ikakhulukazi. Ngakho-ke uzothola kuwusizo, njengoba ufunda le ncwadi, ukuzicabangela njengomenzi oyenziwe; ukuzibheka njengomuntu ongafi emzimbeni womuntu. Njengoba ufunda ukuzicabangela njengomenzi, njengomenzi emzimbeni wakho, uzobe uthatha isinyathelo esibalulekile ekuqondeni imfihlakalo yakho kanye nabanye.

Uyazi umzimba wakho, nakuzo zonke ezinye izinto zemvelo, ngokusebenzisa izinzwa. Kuyinto kuphela ngokusebenzisa izinzwa zomzimba wakho okwazi ukuzenza emhlabeni jikelele. Usebenza ngokucabanga. Ukucabanga kwakho kubangelwa ukuzwa kwakho nesifiso sakho. Ukuzizwa kwakho nokulangazelela nokucabanga kwakho kubonakala njalo emisebenzini yomzimba; Umsebenzi womzimba wukuthi nje ukukhuluma, ukucubungula, kwemisebenzi yangaphakathi. Umzimba wakho ngezinzwa zawo iyisithuluzi, indlela, ekhuthazwa yimizwa yakho nesifiso sakho; kungumshini wakho womuntu ngamunye.

Izinzwa zakho ziyizidalwa eziphilayo; amayunithi angabonakali wezinto zemvelo; lawa mandla okuqala agcwala isakhiwo sonke somzimba wakho; yizinhlangano okuthi, yize zingahlakaniphile, zazi njengemisebenzi yazo. Izinzwa zakho zisebenza njengezikhungo, ezidlulisa okuvelayo phakathi kwezinto zemvelo nomshini womuntu osebenzayo. Izinzwa zingamanxusa emvelo enkantolo yakho. Umzimba wakho nezinzwa zawo akunamandla okusebenza ngokuzithandela; akukho ngaphezu kweglavu yakho okwazi ukuzizwa futhi wenze ngayo. Esikhundleni salokho, lawo mandla nguwe, opharetha, owaziyo uqobo, owenza okuhlanganisiwe.

Ngaphandle kwakho, umenzi, umshini awukwazi ukufeza noma yini. Imisebenzi engazibandakanyi yomzimba wakho - umsebenzi wokwakha, wokulungisa, wokulungisa izicubu, njalonjalo - yenziwa ngokuzenzakalela ngomshini wokuphefumula ngamunye njengoba usebenza futhi uhlangana nomshini omkhulu wemvelo wezinguquko. Lo msebenzi ojwayelekile wemvelo emzimbeni wakho uhlala uphazanyiswa, noma kunjalo, ngokucabanga kwakho okungalingani nokungajwayelekile: umsebenzi wonakalisiwe futhi wenziwa wangabi sezingeni lokuthi udale ukungezwani komzimba okulimazayo nokungalingani ngokuvumela imizwa yakho nezifiso zakho zisebenze ngaphandle kwakho ukulawula ukwazi. Ngakho-ke, ukuze imvelo ivunyelwe ukubuyisela kabusha umshini wakho ngaphandle kokuphazamiseka kwemicabango nemizwelo yakho, kuyanikezwa ukuthi ngezikhathi ezithile uzoyiyeka; Imvelo emzimbeni wakho ihlinzeka ukuthi isibopho esigcina wena nezinzwa ndawonye kwesinye isikhathi sikhululekile, kancane noma ngokuphelele. Lokhu kuziphumuza noma ukudedela izinzwa ukulala.

Ngenkathi umzimba wakho ulele awuthintani nawo; ngomqondo othile ukude nayo. Kepha njalo lapho uvusa umzimba wakho usuke wazi ngokushesha ukuthi nguwe lowo "mina" obukade ungaphambi kokushiya umzimba wakho ulele. Umzimba wakho, noma uvukile noma ulele, awazi lutho, noma nini. Lokho okwaziyo, lokho okucabangayo, nguwe uqobo, umenzi osemzimbeni wakho. Lokhu kuba sobala uma ucabanga ukuthi awucabangi ngenkathi umzimba wakho ulele; okungenani, uma ucabanga ngesikhathi sokulala awazi noma awukhumbuli, lapho uvusa izinzwa zomzimba wakho, ukuthi ubukade ucabangani.

Ukulala kungaba okujulile noma ukuphupha. Ukulala okujulile yisimo lapho uhoxa khona, futhi lapho ungathintananga khona nezinzwa; yisimo lapho izinzwa ziyeke ukusebenza khona ngenxa yokunqanyulwa emandleni ezisebenza ngawo, amandla owenzayo wena menzi. Iphupho yisimo sokuhlukaniswa ngokwengxenye; isimo lapho izinzwa zakho ziguqulwa zisuka ezintweni ezingaphandle zemvelo zisebenze ngaphakathi emvelweni, zisebenza maqondana nezihloko zezinto ezibonakala ngesikhathi sokuvuka. Lapho, ngemuva kwenkathi yokulala ubuthongo obukhulu, ungena kabusha emzimbeni wakho, uvusa izinzwa ngasikhathi sinye bese uqala ukusebenza ngazo futhi njengo-opharetha ohlakaniphile womshini wakho, uhlala ecabanga, ekhuluma futhi esebenza njengomuzwa- isifiso okuso. Futhi kusuka kumkhuba wokuphila konke uzibonakalisa wena nomzimba wakho ngokushesha: "Bengilele," uthi; "manje sengivukile."

Kepha emzimbeni wakho nangaphandle komzimba wakho, ngokunye uvuke futhi ulele usuku nosuku; ngempilo nangokufa, nangezifundazwe emva kokufa; futhi kusuka empilweni kuya ekuphileni kuzo zonke izimpilo zakho - ubunikazi bakho nokuzizwa kwakho ungubani kuyaqhubeka. Ubuyena buyinto yangempela, futhi buhlala bukhona nawe; kepha kuyimfihlakalo okungenakuqondwa ukuqonda komuntu. Noma kungenakubanjwa yizinzwa nokho uyazi ngobukhona bayo. Uyakwazi njengomuzwa; unomuzwa wokuthi ungubani; umuzwa we-I-ness, wobugovu; uzizwa, ngaphandle kombuzo noma ukuzithethelela, ukuthi ungumuntu ohlukile ofanayo oqhubeka nempilo.

Lo mzwa wokuba khona kobunikazi bakho uqondile ukuthi awukwazi ukucabanga ukuthi wena emzimbeni wakho ubeke waba yimuphi ngaphandle kwakho; uyazi ukuthi uhlala njalo nawe, ngokuqhubekayo uqobo ofanayo, umenzi ofanayo. Uma ubeka umzimba wakho ukuba uphumule futhi ulale ngeke ucabange ukuthi ubunikazi bakho buzophela ngemuva kokuphumula ubambe umzimba wakho futhi uvumeleke; ulindele ngokugcwele ukuthi uma usuqala ukuqaphela emzimbeni wakho futhi uqale usuku olusha lomsebenzi kuwo, uzobe usufana nawe, oyedwa, umenzi ofanayo.

Njengokulala, kanjalo nokufa. Ukufa kungokulala isikhathi eside, umhlalaphansi okwesikhashana kuleli zwe lomuntu. Uma ngesikhathi sokufa uyazi umuzwa wakho we-I-ness, wokuzicabangela, uzokwazi ngesikhathi esifanayo ukuthi ubuthongo obude bokufa ngeke kuthinte ukuqhubeka kobunikazi bakho ngaphezu kokulala kwakho ebusuku . Uzozwa ukuthi ngekusasa elingaziwa uzoqhubeka, njengoba nje uqhubeke usuku nosuku ngokusebenzisa impilo ephela nje. Lokhu ngokwakho, lowe, owaziyo kulo lonke impilo yakho yamanje, ungumuntu ofanayo, ofanayo nawe, owayefana nokuqhubeka usuku nosuku ngokusebenzisa impilo yakho yonke yangaphambili.

Nakuba esidlule isikhathi sakho esidlule kuyimfihlakalo kuwe manje, impilo yakho yangaphambilini emhlabeni ayiyona into emangalisayo kunalokhu kuphila kwamanje. Njalo ekuseni kukhona imfihlakalo yokubuyela emzimbeni wakho olele-ungazi-kuphi, ukungena kuwo ngendlela yakho-ungazi kanjani, uphinde uqaphele leli zwe lokuzalwa futhi ukufa kanye nesikhathi. Kodwa lokhu kwenzeke kaningi, sekuyisikhathi eside sekuyimvelo, ukuthi akubonakali kuyimfihlakalo; kuyinto ejwayelekile yendawo. Noma kunjalo akufani neze nqubo ohamba ngayo lapho, ekuqaleni kokukhona kwakho konke, ungena emzimbeni omusha owakhelwe wena ngokwemvelo, oqeqeshwe futhi olungiselelwe abazali bakho noma ababheki njengendlela entsha ukuhlala emhlabeni, imaski entsha njengobuntu.

Ubuntu yi-persona, imaski, lapho umlingisi, umenzi, ekhuluma khona. Ngakho-ke kungaphezu komzimba. Ukuze ube ubuntu, umzimba womuntu kufanele uphapheme ngokuba khona komenzi kuwo. Emdlalweni oguqukayo wokuphila umenzi uqhubeka futhi uguze ubuntu, futhi ngokusebenzayo usebenza futhi ukhuluma njengoba udlala ingxenye yawo. Njengobuntu umenzi ucabanga ngokwakhe njengobuntu; okungukuthi, u-masquerader uzicabangela ngokwakhe njengengxenye edlala ngayo, futhi uzikhohlwa njengomuntu owaziyo okungafi emasikini.

Kuyadingeka ukuqonda ngokuphinda kube khona kanye nokudalelwa, uma kungenjalo akunakwenzeka ukuphendula ngomehluko kumuntu nobuntu bakhe. Ukugcizelela ukuthi ukungalingani kokuzalwa nesiteshi, kwengcebo nobumpofu, impilo nokugula, kubangelwa ngengozi noma ngengozi kuyichilo lomthetho nobulungiswa. Ngaphezu kwalokho, ukuhlakanipha, ubuhlakani, ubuhlakani, izipho, amandla, amandla, ubuhle; noma, ukungazi, ukungabi nalwazi, ubuthakathaka, ubuvila, ububi, nobukhulu noma ubuncane besimilo kulezi, njengoba buvela kuzalo lomzimba, kuphikisana nomqondo ophusile nokuzindla. Ufuzo luphathelene nomzimba; kodwa isimilo senziwa ngokucabanga komuntu. Umthetho nobulungiswa buyabusa kulo mhlaba wokuzalwa nokufa, uma kungenjalo ubungeke uqhubeke ngezindlela zawo; futhi umthetho nobulungiswa kuyabusa ezindabeni zabantu. Kepha ukusebenza akuhlali njalo kulandela imbangela. Ukuhlwanyela akulandelwa ngokushesha ngokuvuna. Ngokufanayo, imiphumela yesenzo noma yomcabango kungenzeka ingaveli kuze kube ngemuva kwesikhathi eside sokungenelela. Asikwazi ukubona ukuthi kwenzekani phakathi komcabango nesenzo nemiphumela yaso, njengoba singeke sikwazi ukubona okwenzekayo emhlabathini phakathi kwesikhathi sokutshala nokuvuna; kepha umuntu ngamunye emzimbeni womuntu wenza umthetho wakhe njengokudalelwa ngalokho akucabangayo nangalokho akwenzayo, noma kungahle kungazi lapho kumiswa umthetho; futhi ayazi nje ukuthi umuthi kadokotela uzogcwaliswa nini, njengokudalelwa, esikhathini samanje noma empilweni ezayo emhlabeni.

Usuku nempilo ngokuyisisekelo kuyafana; yizikhathi eziphindaphindwayo zobukhona obuqhubekayo lapho umenzi enza khona ikusasa lakhe futhi elinganisa i-akhawunti yakhe yomuntu nempilo. Ubusuku nokufa, nakho, kuyafana kakhulu: lapho ushibilika ukuze umzimba wakho uphumule futhi ulale, udlula kokuhlangenwe nakho okufana kakhulu nalokho okudlula lapho ushiya umzimba ekufeni. Amaphupho akho asebusuku, ngaphezu kwalokho, kufanele aqhathaniswe nezimo zangemva kokufa ozodlula kuzo njalo: zombili ziyizigaba zomsebenzi owenziwayo; kukho kokubili uhlala phezu kwemicabango nezenzo zakho zokuvuka, izinzwa zakho zisasebenza emvelweni, kepha ezindaweni zangaphakathi zemvelo. Futhi isikhathi sasebusuku sokulala ngokujulile, lapho izinzwa zingasasebenzi - isimo sokukhohlwa lapho kungekho nkumbulo yanoma yini enye - sihambisana nesikhathi esingenalutho lapho ulinda khona embundwini womhlaba kuze kube mzuzu xhuma kabusha nezinzwa zakho emzimbeni omusha wenyama: umzimba wosana noma umzimba wengane owenzelwe wena.

Uma uqala impilo entsha uyazi, njengengqikithi. Uzwa ukuthi uyinto ehlukile futhi eqondile. Lo mzwa we-I-ness noma ukuzithoba kunguyena kuphela into yangempela owazi ngayo isikhathi eside. Konke okunye kuyimfihlakalo. Isikhathi esithile uyamangala, mhlawumbe uphazamisekile, ngomzimba wakho omusha ongajwayelekile futhi indawo engazijwayele. Kodwa njengoba ufunda ukusebenzisa umzimba wakho futhi usebenzise izinzwa zawo oye wathambe kancane kancane ukuzikhomba wena. Ngaphezu kwalokho, uqeqeshwe ngabanye abantu ukuba uzizwe ukuthi umzimba wakho uqobo; wenza ukuba uzizwe ukuthi ungumzimba.

Ngakho-ke, njengoba ufika ngokwengeziwe ngaphansi kokulawulwa kwezinzwa zomzimba wakho, uba nomncane kakhulu futhi uqaphela ukuthi uyinto ehlukile emzimbeni ohlala kuwo. Futhi njengoba ukhula kusukela ebuntwaneni uzolahlekelwa ukuthintana nakho cishe konke okungaqondakali izinzwa, noma okucatshangelwayo ngokwezinzwa; uzobe uboshiwe engqondweni ezweni elingokoqobo, uqaphele kuphela izimo, zezinkohliso. Ngaphansi kwalezi zimo wena uyisifihlakalo sempilo yakho.

Imfihlakalo enkulu yi-Self yakho yangempela - lowo Muntu omkhulu ongekho emzimbeni wakho; hhayi kuleli noma kulo mhlaba wokuzalwa nokufa; kepha okuthi, ngokungafi ngokungafi eMbusweni ogcwele yonke indawo, ukuba khona nawe sonke isikhathi sakho sokuphila, kuzo zonke izindlela zakho zokulala nokufa.

Ukufuna komuntu impilo yonke ethile ezokwanelisa empeleni kuyisifiso soqobo Lwakhe lwangempela; ubuwena, ubuyena kanye nobungqayizivele, ngamunye ngamunye abukhathalelayo, futhi azizwe efisa ukukwazi. Ngakho-ke i-Self yangempela izokhonjwa njengolwazi lokuzazi, umgomo wangempela yize ungaziwa wokufuna komuntu. Kungukuhlala unomphela, ukuphelela, ukugcwaliseka, okulindelwe kepha okungatholakali ebudlelwaneni babantu nasemzameni. Ngaphezu kwalokho, uSelf uqobo ungumeluleki nejaji elikhona njalo elikhuluma enhliziyweni njengonembeza nomsebenzi, njengokulunga nesizathu, njengomthetho nobulungiswa - ngaphandle kwayo umuntu ubengeke abe yisilwane nje ngaphandle kwakhe.

Kukhona ukuzimela okunjalo. Kuyinto ye-Self Triune, kule ncwadi ebizwa kanjalo ngoba iyunithi eyodwa engabonakali ye-trinity yomuntu ngamunye: engxenyeni yesazi, ingxenye yengqondo, nengxenye yomenzi. Ingxenye kuphela yendawo yomenzi ingangena emzimbeni wesilwane futhi yenze lowo muntu umzimba. Leyo ngxenye ehlanganisiwe yilokho okubizwa ngokuthi umenzi-emzimbeni. Ngomuntu ngamunye umenzi owenziwe yiyona ingxenye engenakuhlukaniswa nayo ye-Triune Self yayo, okuyinto iyunithi ehlukile phakathi kwamanye ama-Selves amathathu. Izingxenye zomcabango nezibazi ze-Triune Self ngayinye zihlala kuPhakade, Indawo Yokuhlala Phakade, ezihlanganisa leli zwe lethu lomuntu lokuzalwa nokufa nesikhathi. Umenzi-ngaphakathi komzimba ulawulwa yizinzwa nangomzimba; ngakho-ke ayikwazi ukuqonda iqiniso lezingxenye ezicatshangelwayo zokuzicabangela nokuzibandakanya kwe-Triune Self yayo. Iphuthelwa kubo; izinto zezinzwa ziyaziboni, ama-coil yenyama ayibambe. Ayiboni ngaphezu kwefomu lemigomo; uyesaba ukukhulula ngokwayo kusuka kwikhoyili yenyama, bese uhlala wodwa. Lapho umenzi owenziwe ebonisa ukuthi uzimisele futhi ulungele ukukhipha ubuhle bemicabango, umcabango wakhe nomwazi bahlale bekulungele ukukunika ukuKhanya endleleni eya ekuzileni. Kodwa umenzi ohlosiwe ekufuneni umcabango nomwazi ubheka phesheya. Identity, noma Self Self, bekulokhu imfihlakalo kubantu ukucabanga kuyo yonke imiphakathi.

UPlato, mhlawumbe odume kakhulu futhi omele izazi zefilosofi zaseGrisi, wasebenzisa njengomyalo kubalandeli bakhe esikoleni sakhe sefilosofi, i-Academy: "Zazi" - gnothi seauton. Ngokwemibhalo yakhe kungavela ukuthi wayenokuqonda kwe-Self uqobo, yize kungekho magama awasebenzisile ahunyushelwe esiNgisini njenganoma yini eyanele ukwedlula "umphefumulo". UPlato wasebenzisa indlela yokubuza maqondana nokutholwa kwe-Self yangempela. Kunobuciko obuhle ekusetshenzisweni kwezinhlamvu zakhe; ekukhiqizeni imiphumela yakhe emangalisayo. Indlela yakhe ye-dialectics ilula futhi ijule. Umfundi owenqena ngokwengqondo, ongakhetha ukubungazwa kunokufunda, kungenzeka acabange ukuthi uPlato uyisidina. Ngokusobala indlela yakhe yokukhuluma yayiwukuqeqesha ingqondo, ukwazi ukulandela indlela yokucabanga, futhi angakhohlwa imibuzo nezimpendulo ezingxoxweni; ngaphandle kwalokho omunye ubengeke akwazi ukwahlulela iziphetho ezifinyelelwe kuzimpikiswano. Impela, uPlato wayengahlosile ukwethulela umfundi inqwaba yolwazi. Kungenzeka ukuthi wayehlose ukuyala ingqondo ngokucabanga, ukuze ngokucabanga kwakhe akhanyiselwe futhi aholelwe olwazini lwendaba yakhe. Le, indlela yeSocrates, uhlelo oludidayo lwemibuzo nezimpendulo ezihlakaniphile okuthi uma lulandelwe nakanjani luzosiza umuntu ukuthi afunde ukucabanga; nasekuqeqesheni ingqondo ukuthi icabange kahle uPlato wenze okungaphezulu kakhulu komunye uthisha. Kepha akukho mibhalo eyehlele kithi lapho etshela khona ukuthi ukucabanga kuyini, noma ukuthi iyini ingqondo; noma ukuthi iyini uqobo lwangempela, noma indlela yolwazi lwayo. Umuntu kumele abheke phambili.

Imfundiso yasendulo yaseNdiya ifingqwe kusitatimende esiyimfihlakalo: "nguwe lowo" (tat tvam asi). Imfundiso ayikwenzi kucace, nokho, ukuthi yini "lowo" noma uyini "wena"; noma zihlobene kanjani i- "that" ne "wena", noma kanjani. Kodwa-ke uma la magama ezoba nencazelo kufanele achazwe ngamagama aqondakalayo. Ingqikithi yayo yonke ifilosofi yaseNdiya - ukuthatha umbono ojwayelekile wezikole eziyinhloko - kubonakala sengathi kumuntu kunokuthile okungafi okuhlala kuyingxenye ngayinye yento eyinhlanganisela noma yendawo yonke, njengokulahla amanzi olwandle ayingxenye yolwandle, noma njengoba inhlansi inye enelangabi lapho iqala khona nokuba khona kwayo; futhi, futhi, ukuthi lo muntu okuthile, lo owenza okuhlanganisiwe - noma, njengoba kubizwa ezikoleni eziyinhloko, i-atman, noma i-purusha, - uhlukaniswe nento ethile yonke nje ngeveli lokukhohlisa kwengqondo, maya , okwenza umenzi osemuntwini azicabange ehlukile futhi ehlukile; kanti, othisha bayamemezela, abukho ubuntu ngaphandle kokuthile okukhulu okwenziwa endaweni yonke, okubizwa ngeBrahman.

Imfundiso, futhi, ukuthi izingcezu ezihlanganisiwe zeBrahman yendawo yonke zonke zingaphansi kobukhona bomuntu nokuhlupheka okwenzeka ngengozi, zingazi ukuthi zingubani kanye neBrahman yendawo yonke; ziboshelwe esondweni lokuzalwa nokufa kanye nokwenziwa kabusha kwemvelo emvelweni, kuze kuthi, ngemuva kweminyaka emide, zonke izingcezwana ziyobe ziphinde zahlanganiswa eBrahman. Imbangela noma isidingo noma isifiso sokuhamba kukaBrahman kule nqubo enzima futhi ebuhlungu njengoba izingcezu noma amaconsi kuchaziwe. Futhi ayikhonjiswa ukuthi iBrahman yendawo yonke okungenzeka ukuthi iphelele noma ingazuza kanjani kuyo; noma kanjani noma yiziphi izingcezu zawo ezizuzayo; noma imvelo izuziswa kanjani. Konke ukuba khona komuntu kungabonakala njengokuhlupheka okungenamsebenzi ngaphandle kwephuzu noma isizathu.

Noma kunjalo, kunendlela ekhonjiswayo lapho umuntu ofaneleke kahle, efuna "ukuzihlukanisa," noma "ukukhululeka" ebugqilini obukhona manje bemvelo, ngomzamo wobuqhawe asuke ebunzimeni, noma ekukhohlisweni kwemvelo, aqhubeke phambili ukweqa okujwayelekile emvelweni. Inkululeko kumele itholakale, ngokusetshenziswa kwe-yoga; ngoba nge-yoga, kuthiwa, ukucabanga kungahle kulawuleke kangangokuthi i-atman, i-purusha - umenzi ohlanganisiwe - ifunda ukucindezela noma ukuqeda imizwa nezifiso zayo, futhi ichithe imicabango okudala ukuthi ukucabanga kwayo kubhajwe kuyo ; ngakho-ke ikhululiwe esidingweni sokuqhubeka nokuba khona komuntu, ekugcineni ibuyiselwa kwiBrahman yendawo yonke.

Kukho konke lokhu kunezinsalela zeqiniso, ngakho-ke kuningi okuhle. I-yogi ifunda ukulawula umzimba wayo nokuyala imizwa nezifiso zayo. Angafunda ukulawula izinzwa zakhe aze afike ezingeni lapho ekwazi khona, ngentando yakhe, ukwazi isimo sezinto zangaphakathi kulabo abavame ukubonwa yizinzwa zomuntu ezingaqeqeshiwe, futhi ngaleyo ndlela anikwe amandla okuhlola nokujwayela izimo zemvelo izimfihlakalo kubantu abaningi. Futhi, angaqhubeka nokufinyelela ezingeni eliphakeme lokuphatha amandla athile emvelo. Konke lokhu ngokungangabazeki kubeka umuntu ngaphandle kwenqwaba yabenzi abangaqondisiwe. Kepha yize uhlelo lwe-yoga luthi "lukhulule," noma "luzihlukanise," uqobo lwalo oluvela ekukhohlisweni kwezinzwa, kubonakala kucacile ukuthi empeleni aluholeli okungaphezu kwemikhawulo yemvelo. Lokhu ngokusobala kungenxa yokungaqondi ngokuphathelene nengqondo.

Ingqondo eqeqeshiwe e-yoga ingqondo-mqondo, ingqondo. Yilesi sakhiwo esikhethekile somenzi esichazwa emakhasini ambalwa njengengqondo yomzimba, lapha ihlukaniswe nezinye izingqondo ezimbili ngaphambili ezingakahlukanisi: izingqondo zomuzwa nesifiso somenzi. Ingqondo yomzimba yiyona ndlela kuphela lapho umenzi owenziwe khona angasebenza ngokusebenzisa izinzwa zayo. Ukusebenza komqondo womzimba kunqunyelwe kuphela izinzwa, ngakho-ke kusebenza ngokwemvelo. Ngalokhu umuntu uyazi yonke indawo esimweni saso esiyinkimbinkimbi kuphela: izwe lesikhathi, yezinkolelo. Ngakho-ke, nakuba umfundi ehlaziya ingqondo yakhe, ngesikhathi esisodwa kubonakala ukuthi usemanzi akhe, esangena emvelweni, hhayi ekhululekile ekudleni okuqhubekayo emzimbeni womuntu. Ngamafuphi, noma kunjalo umenzi angase abe njengomqhubi womshini womzimba wakhe, awukwazi ukuhlukanisa noma ukukhulula emvelweni, angeke athole ulwazi ngokwalo noma ngokuzimela kwakhe kwangempela, ngokucabanga ngomqondo womzimba wakhe kuphela; ngoba lezi zihloko zilokhu ziyimfihlakalo ekuhlakanipheni, futhi zingaqondwa kuphela ngokusebenza kahle okuhambisana nomqondo womzimba nezingqondo zomuzwa nesifiso.

Akubonakali sengathi izingqondo zemizwa nezesifiso zibhekiwe ezinhlelweni zokucabanga zaseMpumalanga. Ubufakazi balokhu butholakala ezincwadini ezine zePatanjali's Yoga Aphorisms, nasezincwadini ezahlukahlukene eziphawula ngalowo msebenzi wakudala. UPatanjali mhlawumbe nguyena ohlonishwa kakhulu futhi omele izazi zefilosofi zaseNdiya. Imibhalo yakhe ijulile. Kepha kubonakala sengathi kungenzeka ukuthi imfundiso yakhe eyiqiniso ilahlekile noma yagcinwa iyimfihlo; kuma-sutras acashile abizwa ngegama lakhe angabonakala ekhungathekisa noma enza kungenzeki yona kanye injongo abenzelwe yona ngokusobala. Ukuthi impikiswano enjalo ingaqhubeka kanjani ngaphandle kokuphikiswa phakathi namakhulu eminyaka kufanele ichazwe kuphela ngokukhanya kwalokhu okuvezwe kulesi sahluko nangesikhathi esizayo ngokuqondene nomuzwa nesifiso kumuntu.

Imfundiso yaseMpumalanga, njengamanye amafilosofi, iphathelene nemfihlakalo yokuzazi emzimbeni womuntu, kanye nemfihlakalo yobudlelwano phakathi kwalowo uqobo nomzimba wayo, nemvelo, nendawo yonke. Kepha othisha baseNdiya abakhombisi ukuthi bayazi ukuthi yini lo muntu ozaziyo - i-atman, i-purusha, umenzi ohlanganisiwe - onjalo, ohlukile kwimvelo: akukho mehluko ocacile owenziwayo phakathi komenzi-emzimbeni umzimba ongokwemvelo. Ukwehluleka ukubona noma ukukhomba lo mehluko ngokusobala kungenxa yokungaqondi kahle kwendawo yonke noma ukungaqondi kahle komuzwa nesifiso. Kuyadingeka ukuthi umuzwa nesifiso kuchazwe ngalesi sikhathi.

Ukucabangela ukuzwa nesifiso kufaka esinye sezihloko ezibaluleke nakakhulu ezifinyelelwe kule ncwadi. Ukubaluleka nokubaluleka kwalo akukwazi ukuvezwa. Ukuqonda nokusetshenziswa komzwelo nesifiso kungasho ukuguqulwa kokuqhubeka komuntu ngamunye kanye noBuntu; kungakhulula abenzi ekucabangeni kwamanga, izinkolelo zamanga, imigomo yamanga, abaye bahlala kuyo ebumnyameni. Iphikisana nenkolelo yamanga eye yamukelwa ngephutha isikhathi eside; inkolelo esekelwe ngokujulile ekucabangeni kwabantu okubonakala ukuthi akekho oye wacabanga ngokuyibuza.

Yilokhu: Wonke umuntu ufundiswe ukuthi akholelwe ukuthi izinzwa zomzimba zihlanu ngenani, nokuthi lowo muzwa ungenye yezinzwa. Izinzwa, njengoba kushiwo kule ncwadi, zingamayunithi wemvelo, izidalwa eziyisisekelo, eziyazi njengemisebenzi yazo kepha azihlakaniphile. Kunezinzwa ezine kuphela: ukubona, ukuzwa, ukunambitha, nokuhogela; futhi kumqondo ngamunye kunesitho esikhethekile; kepha asikho isitho esikhethekile somuzwa ngoba ukuzwa - yize kuzwakala ngomzimba - akusikho okomzimba, akuyona okwemvelo. Ngenye yezici ezimbili zomenzi. Izilwane nazo zinomuzwa nesifiso, kepha izilwane ziyizinguquko ezivela kumuntu, njengoba kuchaziwe kamuva.

Okufanayo kufanele kushiwo ngesifiso, esinye isici somenzi. Ukuzwa nesifiso kufanele kubhekwe ngaso sonke isikhathi ndawonye, ​​ngoba ayinakuhlukaniswa; futhi angeke abe khona ngaphandle komunye; zifana nezibonda ezimbili zombane kagesi, izinhlangothi zombili zemali. Ngakho-ke le ncwadi isebenzisa igama le-compound: ukuzwa-nesifiso.

Ukuzwa-nesifiso somenzi yiwona amandla ahlakaniphile lapho imvelo nezinzwa zishukunyiswa khona. Kungaphakathi kwamandla okudala ekhona yonke indawo; ngaphandle kwayo konke ukuphila kuzophela. Ukuzwa-nesifiso kungukuqala okungenakuqhathaniswa nobuciko bokudala lapho zonke izinto zibonakala, zikhulelwe, zakhiwe, zaveliswa futhi zilawulwa, kungakhathaliseki ukuthi zenziwa ngabasebenzi emzimbeni womuntu noma zalabo abavela kuHulumeni wezwe, noma nge-Intelligences enkulu. Ukuzwa-nesifiso kuwona wonke umsebenzi ohlakaniphile.

Emzimbeni womuntu, umuzwa-nesifiso kungamandla aqaphelayo asebenza ngalo mshini wemvelo ngamunye. Ayikho neyodwa yezinzwa ezine - ezwayo. Ukuzwa, isici sokungenzi somenzi, ukuthi emzimbeni ozwelayo, ozwa umzimba futhi uzwe okuvelayo okudluliselwa emzimbeni yizinzwa ezine, njengokuzwa. Ngaphezu kwalokho, ngamazinga ahlukahlukene ingabona okuvelayo okungaphezulu, njengokuma kwemizwa, umkhathi, isibikezelo; liyakwazi ukuzwa okulungile nokungalungile, futhi lingezwa izixwayiso zikanembeza. Isifiso, isici esisebenzayo, ngamandla okuqonda ahambisa umzimba ekufezeni inhloso yomenzi. Umenzi usebenza ngasikhathi sinye kuzo zombili izici zawo: ngakho-ke zonke izifiso zivela emuzwa, futhi wonke umuzwa uletha isifiso.

Uzobe uthatha isinyathelo esibalulekile endleleni eya kolwazi lomuntu owaziyo emzimbeni uma uzicabangela njengomqondo ohlakaniphile okhona ngesistimu yakho yokuzidla, ngokungafani nomzimba ozizwayo, futhi ngesikhathi esifanayo njengamandla owaziyo of isifiso ukuhamba ngegazi lakho, okwamanje okuyinto hhayi igazi. Ukuzwa-futhi-nesifiso kufanele kuhlanganiswe izinzwa ezine. Ukuqonda indawo kanye nomsebenzi wokuzizwa-nesifiso kuyisimo sokuhamba ezinkolelweni eziye zabangela abenzi kubantu ukuba bazicabange bona nje ngabantu. Ngalokhu ukuqonda komzwelo-nesifiso kumuntu, ifilosofi yaseNdiya manje ingaqhubeka nokuthokoza okusha.

Imfundiso yaseMpumalanga iyalibona iqiniso lokuthi ukuze umuntu afinyelele olwazini lomuntu ozaziyo emzimbeni, kumele akhululwe ekukhohlisweni izinzwa, nasemcabangweni ongamanga nasenzweni okuholela ekwehlulekeni ukulawula imizwa nezifiso zakhe . Kepha akudluli emcabangweni ongaqondile wokuthi umuzwa ungenye yezinzwa zomzimba. Ngokuphambene nalokho, othisha bathi ukuthinta noma ukuzwa kungumqondo wesihlanu; leso sifiso naso singokomzimba; nokuthi kokubili umuzwa nesifiso yizinto zemvelo emzimbeni. Ngokwale mbono kuyaphikiswana ngokuthi i-purusha, noma i-atman - umenzi ohlanganisiwe, umuzwa-nesifiso - kumele icindezele ngokuphelele umuzwa, futhi kufanele ichithe ngokuphelele, "ibulale," isifiso.

Ekukhanyeni kwalokho okuboniswe lapha mayelana nokuzizwa-nesifiso, kubonakala sengathi ukufundisa kweMpumalanga kululeka ukuthi akunakwenzeka. Ukungafi okungenakufa okungenakufa emzimbeni angeke kuzinqothule. Uma kwakungenzeka ukuthi umzimba womuntu uqhubeke uhlala ngaphandle kokuzizwa-nesifiso, umzimba uzoba umshini wokuphefumula okungenakuphikelela.

Ngaphandle kokungaqondi kwabo umuzwa-nesifiso othisha baseNdiya abanikezi bufakazi bokuba nolwazi noma ukuqonda kweTriune Self. Esitatimendeni esingaqondakali: "nguwe lowo," kufanele kucatshangwe ukuthi lo "wena" okukhulunywa ngaye yi-atman, i-purusha - umuntu ozihlanganisile; nokuthi "lowo" lowo "wena" akhonjiswe ngaye kunguye uqobo, uBrahman. Akukho mehluko owenziwayo phakathi komenzi nomzimba wakhe; futhi ngokufanayo kukhona ukwehluleka okufanayo ukuhlukanisa phakathi kweBrahman yendawo yonke nemvelo yendawo yonke. Ngemfundiso yeBrahman yendawo yonke njengomthombo nokuphela kwabo bonke abantu abazimeleyo, izigidi ezingenakubalwa zabenzi zigcinwe zingazi lutho ngoSelves bazo bangempela; futhi ngaphezu kwalokho ngilindele, ngisho nokulangazelela, ukulahlekelwa kwiBrahman yendawo yonke okuyiyona nto eyigugu kunazo zonke umuntu angaba nayo: ubunjalo bangempela bomuntu, ukuzidela komuntu omkhulu, phakathi kwabanye abantu abangafi.

Nakuba kucacile ukuthi ifilosofi yaseMpumalanga ijwayele ukugcina umenzi onamathele emvelweni, futhi ngokungazi ngokuzimela kwayo kwangempela, kubonakala kungenangqondo futhi kungenakwenzeka ukuthi lezi zimfundiso zazingakhulelwa ngokungazi; ukuthi bebengase baqhutshwe ngenhloso yokugcina abantu eqinisweni, bese bezithoba. Kunalokho, kungenzeka kakhulu ukuthi amafomu akhona, kungakhathaliseki ukuthi asendulo, angama-remnantsal system of system endala kakhulu ephuma empucuko yanyamalala futhi yabalahleka: imfundiso okungenzeka yayiyikhanyisa ngempela; leso sizwa-nesifiso esaziwayo ngokucabangela njengomenzi ongafi-emzimbeni; lokho kwabonisa umenzi ngendlela eya ekuzifundeni ngokoqobo koqobo. Izici ezijwayelekile zamafomu akhona zikhombisa ukuthi kungenzeka; nokuthi esikhathini esidlule imfundiso yokuqala yayingabonakali imfundiso yeBrahman yendawo yonke kanye nezimfundiso ezingathandekiyo ezizoqeda ukuzwa okungenakufa okungenakuphikisa.

Kukhona umcebo ongafihliwe ngokuphelele: IBhagavad Gita, igugu eliyigugu kunawo wonke laseNdiya. Iyiparele laseNdiya elingaphezu kwentengo. Amaqiniso anikezwe uKrishna ku-Arjuna aphezulu, mahle, futhi ahlala njalo. Kepha isikhathi somlando esikude lapho idrama isethwe futhi ibandakanyeke khona, kanye nezimfundiso zakudala zamaVedic lapho amaqiniso alo embozwe futhi embozwe khona, kwenza kube nzima kakhulu kithi ukuqonda ukuthi bayini abalingiswa uKrishna no-Arjuna; zihlobana kanjani; ukuthi yini ihhovisi lomuntu ngamunye eliya komunye, ngaphakathi noma ngaphandle komzimba. Imfundiso kule migqa ehlonishwa ngokufanele igcwele incazelo, futhi ingaba nenani elikhulu. Kepha ixubeke kakhulu futhi yafihlwa yimfundiso yenkolo yasendulo nezimfundiso ezingokomBhalo kangangokuba ukubaluleka kwayo kucishe kufihlwe ngokuphelele, futhi inani layo langempela lehliswe ngokufanele.

Ngenxa yokuntuleka okucacile kwefilosofi yaseMpumalanga, nokuthi kubonakala sengathi kuyaziphikisa njengomhlahlandlela wokuzazi emzimbeni nangokomuntu uqobo lwakho, imfundiso yasendulo yaseNdiya ibonakala ingabaza futhi ingenakwethenjelwa . Umuntu ubuyela eNtshonalanga.

Mayelana nobuKristu: Imvelaphi kanye nomlando wangempela wobuKrestu awufihlekile. Izincwadi eziningi ziye zakhula ngamakhulu eminyaka ukuzama ukuchaza ukuthi yiziphi izimfundiso, noma ukuthi zazihloswe ekuqaleni. Kusukela ezikhathini zakuqala kuye kwaba nokufundisa okuningi kwemfundiso; kodwa ayikho imibhalo eyehlile ekhombisa ulwazi lwalokho okwakusuke kuhloswe futhi kufundiswe ekuqaleni.

Imifanekiso nezisho ezikumaVangeli zifakazela ubukhulu, ubulula, neqiniso. Kodwa-ke ngisho nalabo okunikezwe kubo umyalezo omusha kuqala kubonakala sengathi abawuqondanga. Izincwadi ziqondile, azihloselwe ukudukisa; kodwa ngasikhathi sinye bathi kunencazelo yangaphakathi engeyabakhethiweyo; imfundiso eyimfihlo yayihloselwe hhayi wonke umuntu kodwa "noma ngubani ozokholwa." Impela, izincwadi zigcwele izimfihlakalo; futhi kufanele kucatshangwe ukuthi bahlanganisa imfundiso eyayaziwa yidlanzana eliqalisiwe. UYise, neNdodana, noMoya oNgcwele: lezi yizimfihlakalo. Izimfihlakalo, futhi, ukuKhulelwa Okungenacala kanye nokuzalwa nokuphila kukaJesu; ngokunjalo nokubethelwa kwakhe, ukufa, nokuvuka kwakhe. Izimfihlakalo, ngokungangabazeki, yizulu nesihogo, kanye noDeveli, noMbuso kaNkulunkulu; ngoba mancane amathuba okuthi lezi zihloko bekufanele ziqondwe ngokwemizwa, kunokuba zifanekisele. Ngaphezu kwalokho, kuzo zonke izincwadi kunemishwana nemisho ngokusobala okungafanele ithathwe ngokoqobo, kepha ngomqondo ongaqondakali; kanti ngokusobala ezinye zingaba nokubaluleka emaqenjini akhethiwe kuphela. Ngaphezu kwalokho, akunangqondo ukucabanga ukuthi imizekeliso nezimangaliso kungenzeka ukuthi zihlobene njengamaqiniso angokoqobo. Izimfihlakalo kukho konke - kepha akukho lapho izimfihlakalo zembulwa khona. Iyini yonke le mfihlakalo?

Inhloso ebonakalayo yamaVangeli ukufundisa ukuqonda nokuphila kwempilo yangaphakathi; impilo yangaphakathi ebingavuselela umzimba womuntu futhi ngaleyo ndlela inqobe ukufa, ibuyisele umzimba wenyama ekuphileni okuphakade, isimo lapho kuthiwa yawa khona - "ukuwa" kwayo "kuyisono sokuqala." Ngesinye isikhathi kumele ngabe kwakukhona uhlelo olucacile lokufundisa olwaluzocacisa kahle ukuthi umuntu angayiphila kanjani impilo yangaphakathi enjalo: ukuthi, ngokwenza kanjalo, angene kanjani olwazini loMuntu wangempela. Ukuba khona kwale mfundiso eyimfihlo kuphakanyiswa emibhalweni yokuqala yamaKristu ngokubhekiswa ezimfihlakalweni nasezimfihlakalweni. Ngaphezu kwalokho kubonakala kusobala ukuthi imizekeliso iyizifaniso, izifaniso: izindaba zasekhaya nezifanekiso zokukhuluma, zisebenza njengezithuthi zokudlulisa hhayi izibonelo zokuziphatha nezimfundiso zokuziphatha kuphela, kodwa futhi namaqiniso athile angaphakathi, angunaphakade njengezingxenye zohlelo oluthile lokufundisa. Kodwa-ke, amaVangeli, njengoba ekhona namuhla, awanakho ukuxhumana okuzodingeka ukwakha uhlelo; okwehlele kithi akwanele. Futhi, maqondana nezimfihlakalo obekucatshangwa ukuthi lezo zimfundiso zifihlekile, akukho khiye owaziwayo noma ikhodi esiyinikiwe esingazivula ngayo noma sizichaze ngayo.

Umchazi onamandla futhi ocacile wezimfundiso zokuqala esizaziyo nguPawulu. Amagama awasebenzisile enzelwe ukwenza incazelo yakhe icace kulabo ababhekiswe kubo; kepha manje imibhalo yakhe idinga ukuhunyushwa ngokosuku lwanamuhla. "I-First Epistle of Paul to the Corinthians," isahluko seshumi nanhlanu, ikhomba futhi ikhumbuze ngezimfundiso ezithile; imiyalo ethile ecacile maqondana nokuphila impilo yangaphakathi. Kepha kucatshangwa ukuthi lezo zimfundiso kungenzeka zazingazibophezeli ekubhaleni - okungabonakala kuqondakala - noma-ke ukuthi zazilahlekile noma zishiyiwe emibhalweni esehlile. Kuyo yonke imicimbi, "iNdlela" ayiboniswa.

Kungani amaqiniso anikezwa ngendlela yemfihlakalo? Isizathu kungenzeka ukuthi imithetho yeminyaka evimbela ukusabalalisa izimfundiso ezintsha. Ukujikeleza kwemfundiso engaqondakali noma imfundiso kungase kujeziswe ukufa. Ngempela, umlando wukuthi uJesu wabulawa ngokubethelwa ngokufundisa kwakhe ngeqiniso nendlela nendlela yokuphila.

Kepha namhlanje, kuthiwa, kunenkululeko yokukhuluma: umuntu angasho ngaphandle kokwesaba ukufa ukuthi yini umuntu ayikholelwayo mayelana nezimfihlakalo zokuphila. Okucatshangwa yinoma ngubani noma okwaziyo ngomthethosisekelo nokusebenza komzimba womuntu kanye nokuzazi okuhlala kuwo, iqiniso noma imibono umuntu angaba nayo maqondana nobudlelwano phakathi komuntu ozihlanganisile noBuntu bakhe bangempela, futhi maqondana nendlela yolwazi- -ezi akudingeki zifihlwe, namuhla, ngamagama emfihlakalo adinga ukhiye noma ikhodi yokuqonda kwabo. Ezikhathini zanamuhla konke "ukusikisela" kanye "nokuphuphuthekisa," konke "okuyimfihlo" kanye "nokuqaliswa," ngolimi olukhethekile lwemfihlakalo, kufanele kube ubufakazi bokungazi, ukuqhosha, noma ukuhweba okuyizisulu.

Noma kunjalo amaphutha kanye nokuhlukana kanye namahlelo; naphezu kokuhlukahluka okukhulu kokuhumusha kwemfundiso yayo engavamile, ubuKristu buye kwasakazeka kuzo zonke izingxenye zomhlaba. Mhlawumbe ngaphezu kwanoma yikuphi ukukholwa, izimfundiso zalo ziye zasisiza ukushintsha umhlaba. Kumele kube khona amaqiniso ezimfundisweni, noma ngabe zingase zifihliwe, okuyinto, cishe iminyaka eyizinkulungwane ezimbili, ziye zafinyelela ezinhliziyweni zabantu futhi zavusa Ubuntu kuzo.
Amaqiniso angunaphakade azalwa ku-Humanity, e-Humanity okuyiwona wonke owenzayo emizimbeni yabantu. La maqiniso awakwazi ukususwa noma ukukhohlwa ngokuphelele. Kunoma yikuphi ubudala, kunoma yikuphi ifilosofi noma ikholo, amaqiniso azovela futhi aphinde avele, noma ngabe yiziphi izinhlobo zabo eziguqukayo.

Enye indlela amanye ala maqiniso asatshalaliswa ngayo yi-Freemasonry. I-oda leMasonic lidala njengohlanga lwesintu. Inezimfundiso zenani elikhulu; kukhulu kakhulu, eqinisweni, ukwedlula ukwaziswa ngamaMason angabagcini bawo. I-oda ligcine izingcezu zasendulo zolwazi oluyigugu maqondana nokwakhiwa komzimba waphakade walowo ongafi ngokungafi. Idrama yayo emaphakathi eyimfihlakalo iphathelene nokwakhiwa kabusha kwethempeli elacekelwa phansi. Lokhu kubaluleke kakhulu. Ithempeli liwuphawu lomzimba womuntu okufanele umuntu awakhe kabusha, awuvuselele kabusha, ube ngumzimba wenyama ozoba ngunaphakade, ungunaphakade; umzimba ozoba yindawo efanelekayo yalowo owenza ngokungafi ongazi lutho ngaleso sikhathi. "ULizwi" "olahlekile" ngumenzi, olahlekile emzimbeni womuntu - amanxiwa ethempeli elake laba likhulu; kodwa okuzozithola njengoba umzimba uvuselelwa futhi umenzi wawo ewulawula.

Le ncwadi ikulethela ukuKhanya okuningi, ukukhanya okuningi ekucabangeni kwakho; Ukukhanya ukuthola "iNdlela" yakho ngempilo. Ukukhanya okulethayo, nokho, akusikho ukukhanya kwemvelo; kungukuKhanya okusha; okusha, ngoba, yize bekukhona kuwe, awukwazanga. Kula makhasi kubizwa ngokuthi i-Conscious Light ngaphakathi; kungukuKhanya okungakukhombisa izinto njengoba zinjalo, ukuKhanya kobuhlakani ohlobene nakho. Kungenxa yokuba khona kwalokhu kuKhanya okwenza ukwazi ukucabanga ekwakheni imicabango; imicabango yokukubopha ezintweni zemvelo, noma ukukukhulula ezintweni zemvelo, njengoba ukhetha futhi uthanda. Ukucabanga kwangempela kungukubamba okungaguquki nokugxilwe kokukhanya kwe-Conscious ngaphakathi kwendaba yokucabanga. Ngokucabanga kwakho wenza ikusasa lakho. Ukucabanga okulungile kuyindlela yolwazi lwakho. Lokho okungakukhombisa indlela, futhi okungaholela endleleni yakho, ngukukhanya kobuhlakani, ukukhanya okukhona ngaphakathi. Ezahlukweni ezilandelayo kuyatshelwa ukuthi lokhu kukhanya kufanele kusetshenziswe kanjani ukuze kube nokuKhanya okuningi.

Le ncwadi ibonisa ukuthi imicabango yizinto zangempela, izidalwa zangempela. Izinto zangempela kuphela ezenziwa ngumuntu yimiqondo yakhe. Le ncwadi ibonisa izinqubo zengqondo lapho kudalwa khona imicabango; futhi imicabango eminingi ihlala isikhathi eside kunomzimba noma ubuchopho okudalwa kuyo. Kubonisa ukuthi imicabango umuntu acabanga ukuthi yiyona engakwazi ukuyenza, imibala eluhlaza okwesibhakabhaka, imiklamo, izinhlobonhlobo ezakha izinto ezibonakalayo ezishintshe ubuso bomvelo, futhi wenza lokho okubizwa ngokuthi indlela yakhe yokuphila futhi impucuko. Imicabango yimiqondo noma amafomu okuvela kuwo nokuthi imiphi imiphakathi eyakhelwe futhi igcinwe futhi yabhujiswa. Le ncwadi ichaza ukuthi imicabango engabonakali yomuntu igxile kanjani njengezenzo nezinhloso nemicimbi yokuphila kwakhe komuntu ngamunye kanye nokuhlanganyelana, okwenza ikusasa lakhe empilweni emva kokuphila emhlabeni. Kodwa futhi kubonisa ukuthi umuntu angakwazi kanjani ukucabanga ngaphandle kokudala imicabango, futhi ngaleyo ndlela alawulwe isiphetho sakhe siqu.

Igama lengqondo elisetshenziselwa ukusetshenziswa yilizwi elihlanganisa konke okusetshenziselwa ukusebenzisa zonke izinhlobo zokucabanga, ngokungakhethi. Ngokuvamile kuthiwa lowo muntu unengqondo eyodwa kuphela. Empeleni izingqondo ezintathu ezihlukene futhi ezihlukile, okungukuthi, izindlela zokucabanga ngokuKhanya koMniningwane, zisetshenziswe umenzi owenziwe. Lezi, okukhulunywe ngazo ngaphambili, yilezi: ingqondo yomzimba, ingqondo-mqondo, nomqondo wesifiso. Ingqondo ukusebenza kwezinto ezihlakaniphile. Ngakho-ke ingqondo ayisebenzi ngokuzimela komenzi. Ukusebenza kwengqondo ngayinye kulezi zintathu kuxhomeke ekuzizweni komzwelo-nesifiso, umenzi.

Umqondo womzimba yilokho okuvame ukukhulunywa njengengqondo, noma ingqondo. Kuyinto ukusebenza komzwelo-nesifiso njengomsunguli wemvelo, njengomqhubi womshini womzimba womuntu, ngakho-ke lapha ubizwa ngokuthi ingqondo yomzimba. Nguwo kuphela umqondo ohloselwe futhi owenza isigaba ngezinzwa zomzimba. Ngakho-ke kuyisitsha esetshenziswa ngalo umenzi futhi angase asebenze ngaphakathi nangaphakathi nangalolu daba lwezwe lomzimba.

Umqondo wokuzizwa kanye nengqondo-isifiso ukusebenza komzwelo nesifiso kungakhathaliseki noma ngokuphathelene nezwe lomzimba. Lezi zingqondo ezimbili zicishe zigcwale ngaphakathi futhi zilawulwe futhi zilawulwa yizingqondo zomzimba. Ngakho-ke cishe konke ukucabanga komuntu kuye kwenzelwa ukuvumelanisa nokucabanga komqondo womzimba, okubopha umenzi kumvelo futhi kuvimbela ukucabanga kwayo ngokwayo njengokuthile okuhlukile emzimbeni.

Lokho okubizwa ngokuthi yi-psychology namuhla akuyona isayensi. I-psychology yanamuhla iye yachazwa ngokuthi isifundo sokuziphatha komuntu. Lokhu kufanele kuthathwe ukuthi kusho ukutadisha kokuvela ezintweni kanye namandla amakhulu emvelo eyenziwe ngokusebenzisa izinzwa phezu kwendlela yomuntu, kanye nokuphendula kwendlela yomuntu ekuboneni okunjalo okutholiwe. Kodwa lokho akusilo kwengqondo.

Akunakuba yiluphi uhlobo lwe-psychology njengesayensi, kuze kube khona uhlobo oluthile lokuqonda ukuthi yini i-psyche, nokuthi ingqondo ingubani; kanye nokuqaphela izinqubo zokucabanga, indlela umsebenzi wengqondo, kanye nezimbangela nemiphumela yokusebenza kwayo. Izazi zengqondo zivuma ukuthi azi ukuthi lezizinto ziyiziphi. Ngaphambi kokuba i-psychology ingaba isayensi yeqiniso kufanele kube nokunye ukuqonda kokusebenza okuhlanganyelwe kwezingqondo ezintathu zomenzi. Lesi yisisekelo esingasungula isayensi yeqiniso yengqondo kanye nobuhlobo bomuntu. Kula makhasi kuboniswa ukuthi umuzwa nesifiso zihlobene kanjani ngqo nobulili, echaza ukuthi kumuntu isimo sengqondo silawulwa yisifiso nokuthi kulowo wesifazane isici sesifiso silawulwa umuzwa; nokuthi kulowo nalowo muntu ukusebenza komqondo womzimba okwamanje okwedlulele kufana nokuhambisana nalokhu noma okunye kwalokhu, ngokusho kocansi lomzimba abasebenza kuwo; futhi kuboniswa, ngokuqhubekayo, ukuthi bonke ubudlelwane bomuntu buxhomeke ekusebenzeni komzimba-izingqondo zamadoda nabesifazane ebuhlotsheni babo komunye nomunye.

Izazi zokusebenza kwengqondo zesimanje zikhetha ukungalisebenzisi igama elithi umphefumulo, yize belisetshenziswa kakhulu olimini lwesiNgisi amakhulu eminyaka. Isizathu salokhu ukuthi konke okushiwoyo maqondana nokuthi uyini umphefumulo noma ukuthi wenzani, noma injongo oyisebenzelayo, bekungacaci kakhulu, kungabazeka futhi kudideka, ukuze kuqinisekiswe ukuthi kwenziwa isifundo sesayensi ngale ndaba. Esikhundleni salokho, izazi zokusebenza kwengqondo zithathe njengesihloko sesifundo sabo umshini wesilwane esingumuntu nokuziphatha kwaso. Sekuyisikhathi eside kwaqondwa futhi kwavunyelwana ngabantu ngokuvamile, kepha, ukuthi umuntu wakhiwe "ngomzimba, umphefumulo, nomoya." Akekho ongabazayo ukuthi umzimba uyisilwane; kodwa ngokuphathelene nomoya nomphefumulo kube nokungaqiniseki okuningi nokuqagela okuningi. Kulezi zifundo ezibalulekile le ncwadi icacile.

Incwadi ikhombisa ukuthi umphefumulo ophilayo ungokoqobo futhi ungokoqobo. Kukhombisa ukuthi inhloso nokusebenza kwayo kubaluleke kakhulu ohlelweni lwendawo yonke, nokuthi akunakonakala. Kuyachazwa ukuthi lokho okubizwe ngomphefumulo kuyunithi yemvelo - i-elemental, iyunithi yento; nokuthi leli bhizinisi elaziyo kodwa elingahlakaniphile liqhubekele phambili kakhulu kunawo wonke amayunithi emvelo ekwakhekeni komzimba: liyunithi eliphakeme lezinto ezisenhlanganweni yomzimba, selithuthuke laya kulowo msebenzi ngemuva kokufunda isikhathi eside emisebenzini emincane eminingi ehlanganisa imvelo. Njengoba kunesibalo sayo yonke imithetho yemvelo, lolu phiko lufanelekile ukuba lisebenze njengomphathi jikelele othomathikhi wemvelo ekusebenzeni komzimba womuntu; ngaleyo ndlela isebenza kumenzi ongafi kukho konke ukuphinda ibe khona kwayo ngokwakha umzimba omusha wenyama ngezikhathi ezithile ukuze ingene, futhi igcine futhi ilungise lowo mzimba isikhathi eside njengokufunwa ngumenzi, njengoba kunqunywa ngumenzi ecabanga.

Leyunithi ibizwa ngokuthi ifomu lokuphefumula. Isici esisebenzayo sefomu lokuphefumulela umoya; umoya uphila, umoya, womzimba; ligcwele yonke isakhiwo. Esinye isici sefomu lokuphefumula, isici esingahambi kahle, ifomu noma imodeli, iphethini, isikhunta, ngokusho ukuthi isakhiwo esingokwenyama sakhiwe sibe khona lapho kubonakala khona, kubonakala sengathi kukhona khona ukuphefumula. Ngakho-ke izici ezimbili zendlela yokuphefumula zimelela impilo kanye nefomu, lapho isakhiwo sikhona.

Ngakho isitatimende sokuthi umuntu uqukethe umzimba, umphefumulo nomoya kungase kuqondwe kalula njengokusho ukuthi umzimba womzimba uqukethe indaba enzima; ukuthi umoya kungukuphila komzimba, umoya ophilayo, umoya wokuphila; nokuthi umphefumulo uyindlela ephakathi, imodeli engabonakaliyo, isakhiwo esibonakalayo; futhi ngaleyo ndlela umphefumulo ophilayo uyimimoya yokuphefumula ehlala njalo efaka, egcina, elungisa, futhi eyakha kabusha umzimba wenyama.

Ifomu lokuphefumulela, ngezigaba ezithile zokusebenza kwalo, kufaka phakathi lokho okushiwo kwengqondo ebizwa ngokuthi ingqondo enganaki, futhi engazi lutho. Ilawula isimiso sezinzwa sokuzibandakanya. Kulo msebenzi kusebenza ngokuvumelana nemibono eyitholayo emvelweni. Iphinde iqhubekele ukunyakaza okuzithandela komzimba, njengoba kuchazwe ukucabanga komenzi-emzimbeni. Ngakho-ke isebenza njengesihluku phakathi kwemvelo kanye nomfokazi ongafi emzimbeni; i-automaton isabela ngokuyimpumputhe emithethweni yezinto nemandla emvelo, nokucabanga komenzi.

Umzimba wakho ngokoqobo ungumphumela wokucabanga kwakho. Noma yini engakhombisa ngempilo noma izifo, ukwenza kube njalo ngokucabanga kwakho nangomuzwa nangesifiso sakho. Umzimba wakho wamanje wenyama empeleni uyisibonakaliso somphefumulo wakho ongabhubhi, isimo sakho sokuphefumula; ngakho-ke kungukukhishwa kwemicabango yezikhathi eziningi zokuphila. Kuyirekhodi elibonakalayo lokucabanga kwakho nokwenza kwakho njengomenzi, kuze kube manje. Kuleli iqiniso kulele igciwane lokuphelela nokungafi komzimba.

Akukho lutho oluyinqaba kakhulu namhlanje emcabangweni wokuthi umuntu ngolunye usuku uzothola ukungafi; ukuthi ekugcineni uzothola isimo sokuphelela lapho aqala khona ukuwa. Ukufundisa okunjalo ngezindlela ezihlukahlukene sekukhona okwamanje eNtshonalanga iminyaka engaba yizinkulungwane ezimbili. Phakathi naleso sikhathi uye wasakazeka emhlabeni wonke ukuze amakhulu ezinkulungwane zabenzi, aphinde ahlale emhlabeni emakhulwini eminyaka, abekwe othintana nabo njalo nomqondo njengento yangaphakathi eqinisiwe. Nakuba kusekhona ukuqonda okuncane kakhulu, futhi kusengaphansi kokucabanga ngakho; nakuba uye waphazamiseka ukuze anelise imizwa nezifiso zabantu abahlukene; futhi nakuba kungabhekwa njengamanje ngokungahloniphi, ukuvelela, noma ukuzwela, lo mqondo uyingxenye yendlela yokucabangela evamile yosuku lwamanje Ubuntu, ngakho-ke kufanelekile ukucatshangelwa.

Ezinye izitatimende ezikule ncwadi, noma kunjalo, ziyobonakala zingavamile, ngisho nokuhle, kuze kube yilapho sekucatshangelwe ngokwanele. Ngokwesibonelo: umqondo wokuthi umzimba womuntu ungenziwa ungenakonakala, ungapheli; ingase ivuselelwe futhi ibuyiselwe esimweni sokuphelela nokuphila okuphakade lapho umenzi wesikhathi esidlule eyabangela ukuba iwe; futhi, ngokuqhubekayo, umqondo wokuthi leso simo sokuphelela nokuphila okuphakade kufanele sitholakale, hhayi emva kokufa, hhayi kwezinye izindawo ezikude kakhulu ze-nebulous ngemuva kwalokho, kodwa ezweni elingokoqobo ngenkathi umuntu ephila. Lokhu kungase kubonakale kungavamile, kodwa uma kuhlolwe ngokuhlakanipha ngeke kubonakale kungenangqondo.

Yini engenangqondo ukuthi umzimba womzimba kufanele ufe; kusengenangqondo nakakhulu ukuthi isiphakamiso sokufa kuphela ukuthi umuntu angaphila phakade. Ososayensi baye bathi sekungekho isizathu sokuthi impilo yomzimba akufanele ikhuliswe kuze kube nini nanini, nakuba ingasikisela ukuthi lokhu kungenziwa kanjani. Ngokuqinisekile, imizimba yabantu ihlale ingaphansi kokufa; kodwa bafa ngoba kungekho mzamo owenziwe ukuvuselela kabusha. Kule ncwadi, esahlukweni I-Great Way, kuthiwa umzimba ungavuselelwa kanjani, ungabuyiselwa esimweni sokuphelela futhi wenziwe ithempeli le-Triune Self ephelele.

Amandla ezocansi enye imfihlakalo umuntu okufanele ayixazulule. Kufanele kube yisibusiso. Esikhundleni salokho, umuntu uvame ukukwenza kube yisitha sakhe, udeveli wakhe, ohlala enaye futhi angenakukubalekela. Le ncwadi ikhombisa ukuthi, ngokucabanga, ungayisebenzisa kanjani njengamandla amakhulu okwenza okuhle okufanele abe yikho; nangendlela yokuqonda nokuzithiba ukuze uvuselele umzimba futhi ufeze izinhloso nezinjongo zomuntu emazingeni aqhubekayo okufeza okuthile.

Wonke umuntu uyimfihlakalo ephindwe kabili: imfihlakalo yakhe, nemfihlakalo yomzimba akuyo. Unakho futhi uyisikhiye nokhiye wemfihlakalo ephindwe kabili. Umzimba uyisikhiya, futhi uyisihluthulelo sesikhiya. Inhloso yale ncwadi ukukutshela ukuthi ungaziqonda kanjani wena njengokhiye wemfihlakalo yakho; uzithola kanjani emzimbeni; indlela yokuthola nokwazi isiqu sakho sangempela njengozazi; ukuthi uzisebenzisa kanjani njengokhiye wokuvula ilokhi okungumzimba wakho; futhi, ngomzimba wakho, ukuthi uqonde kanjani futhi wazi izimfihlakalo zemvelo. Ungaphakathi, futhi uyi-opharetha womshini womzimba ngamunye wemvelo; iyasebenza futhi iphendula nayo futhi maqondana nemvelo. Lapho uxazulula imfihlakalo yakho njengomenzi wolwazi lwakho nokuzisebenzisela umshini womzimba wakho, uzokwazi - ngokuningiliziwe nakunye ngokuphelele - ukuthi imisebenzi yamayunithi omzimba wakho iyimithetho yemvelo. Ngemuva kwalokho uzokwazi imithetho eyaziwayo kanye nemithetho engaziwa yemvelo, futhi ukwazi ukusebenza ngokuvumelana nomshini omkhulu wemvelo ngomshini womzimba ngamunye okuwo.

Esinye imfihlakalo yisikhathi. Isikhathi sikhona njengesihloko esivamile senkulumo; kodwa uma umuntu ezama ukucabanga ngakho futhi atshele lokho okuyikho ngempela, kuba okungaqondakali, ongajwayelekile; angeke ibanjwe, umuntu akakwazi ukuyiqonda; ihluleka, iyaphunyuka, futhi ingaphezu kweyodwa. Lokho akuzange kuchazwe.

Isikhathi ukuguqulwa kwamayunithi, noma kobuningi bamayunithi, maqondana nomunye nomunye. Le ncazelo elula isebenza yonke indawo nangaphansi kwazo zonke izimo noma izimo, kepha kufanele icatshangwe futhi isetshenziswe ngaphambi kokuthi umuntu ayiqonde. Umenzi kumele aqonde isikhathi ngenkathi esemzimbeni, avuke. Isikhathi sibonakala sihlukile kweminye imihlaba nezifundazwe. Kumuntu owenzayo isikhathi asibonakali silingana ngenkathi siphapheme njengalapho usephusheni, noma ngenkathi ulele ubuthongo obukhulu, noma lapho umzimba ufa, noma ngenkathi udlula emazweni asemuva kokufa, noma ngenkathi ulinde isakhiwo nokuzalwa umzimba omusha ezowudla ifa emhlabeni. Isikhathi ngasinye kulezi sinokuthi "Ekuqaleni," ukulandelana, nokuphela. Isikhathi sibonakala sikhasa ebuntwaneni, sigijima ebusheni, futhi sijaha ngejubane elikhulayo njalo kuze kube sekufeni komzimba.

Isikhathi yiwebhu yoshintsho, elukiwe kusuka kokuphakade kuya kumzimba womuntu oguqukayo. I-loom lapho i-web iboshwe khona iyindlela yokuphefumula. Ingqondo yomzimba ingumenzi kanye nomqhubi we-loom, i-spinner yewebhu, kanye nokweluka kwezindwangu ezibizwa ngokuthi "okwedlule" noma "okwamanje" noma "ikusasa". Ukucabanga kwenza i-loom yesikhathi, ukucabanga kujikeleza iwebhu yesikhathi, kucabanga ukuthi kuguqula izembozo zesikhathi; futhi ingqondo yomzimba iyacabanga.

UKUNembeza kungenye imfihlakalo, imfihlo enkulu nejule kunazo zonke. Igama elithi Consciousness lihlukile; igama lesiNgisi eliqanjiwe; okulingana nayo akuveli kwezinye izilimi. Inani layo elibaluleke kakhulu nencazelo yalo ayaziswa. Lokhu kuzobonakala ekusetshenzisweni okwenziwa igama ukukhonza. Ukunikeza izibonelo ezithile zokusebenzisa kwayo kabi: Kuzwakala ezinkulumweni ezinjengokuthi "ukwazi kwami," nokuthi "ukwazi komuntu"; nakulokho okufana nokwazi izilwane, ukwazi komuntu, ngokomzimba, ngemilingo, nge-cosmic, nezinye izinhlobo zokwazi. Futhi kuchazwa njengokuqonda okujwayelekile, futhi kukhulu futhi kujulile, futhi kuphakeme futhi kuyaphansi, ngaphakathi nangaphandle, ukwazi; kanye nokuqonda okugcwele nokuyingxenye. Kukhulunywa futhi ngokuzwakala ngokuqala kokwazi, nangoshintsho olwazini. Umuntu uzwa abantu bethi babone noma babangela ukukhula, noma ukunwetshwa, noma ukunwetshwa, kokuqonda. Ukusetshenziswa kabi kwegama okuvame kakhulu kukumisho efana nokuthi: ukulahlekelwa ukwazi, ukubamba ukwazi; ukuthola kabusha, ukusebenzisa, ukuthuthukisa ukwazi. Futhi omunye uyezwa, ngokuqhubekayo, ngezifundazwe ezahlukahlukene, nezindiza, kanye neziqu, nemibandela yokwazi. Ukwazi kukhulu kakhulu ukuthi kungafaneleka ngaleyo ndlela, kukhawulwe, noma kunqunywe. Ukubheka leli qiniso lencwadi isebenzisa umusho othi: to be aware of, or as, or in. Ukuchaza: noma yini okuyiyo ukwazi izinto ezithile, noma ukuthi iyini, noma kuyaziwa endaweni ethile izinga lokwazi.

Ukuqaphela kuyinto eyona ephelele, eyiqiniso lokugcina. Ukuqaphela ukuthi yilokho okwenzeka kuzo zonke izinto. Imfihlakalo yazo zonke izimfihlakalo, akunakuqondisisa. Ngaphandle kwalo akukho lutho oluqaphelayo; akekho owayengacabanga; akukho muntu, akukho nhlangano, ayikho amandla, akukho unit, angenza noma yimuphi umsebenzi. Noma kunjalo Ukuziqhenya ngokwayo akusebenzi msebenzi: awusebenzi nganoma iyiphi indlela; kuba khona, yonke indawo. Futhi ngenxa yobukhona bayo ukuthi zonke izinto ziyaqaphela kunoma yikuphi okungaziwayo. Ukuqaphela akuyona imbangela. Ngeke ishukunyiswe noma isetshenziswe noma nganoma iyiphi indlela ethinteke yinoma yini. Ukuqaphela akuyona imbangela yalutho, futhi akuxhomeki kunoma yini. Akukwandisi noma kunciphise, kwandise, kwandise, kusebenze isivumelwano, noma kushintshwe; noma uguquke nganoma iyiphi indlela. Nakuba kunezibalo ezingenakubalwa ekuqapheliseni, azikho amazinga okuQaphela: akukho amaplanethi, akukho okushiwo; akukho amamaki, ukuhlukana, noma ukuhluka kwanoma yiluphi uhlobo; Kufana nendawo yonke, nakuzo zonke izinto, kusukela e-unit unit eyinhloko kuya kwi-Intelligence Intelligence. Ukuqaphela akukho zakhiwo, akukho zimfanelo, akukho zimfanelo; ayinayo; akukwazi ukutholakala. Ukuqaphela akuzange kuqale; ayikwazi ukuyeka ukuba khona. Ukuqaphela IS.

Ezimpilweni zakho zonke zomhlaba ubulokhu ufuna ngokungachazeki, ulindele noma ufuna umuntu noma okuthile okushodayo. Uzizwa ngokungacacile ukuthi uma ungakuthola lokho okulangazelelayo, ubuzokwaneliseka. Izinkumbulo ezifiphele zeminyaka ziyakhula; yimizwa yamanje yesikhathi sakho esedlule esikhohliwe; ziphoqelela ukuphindaphinda komhlaba-ukukhathala kwesitilili esijwayele ukugaya isipiliyoni kanye nobuze nobuze bemizamo yabantu. Kungenzeka ukuthi wafuna ukwanelisa lowo muzwa ngomndeni, ngomshado, ngezingane, phakathi kwabangane; noma, kwezamabhizinisi, kwezomnotho, kwezokuzijabulisa, kokutholwa, kwenkazimulo, kwegunya namandla - noma nganoma iyiphi enye imfihlo engatholakalanga yenhliziyo yakho. Kepha akukho lutho lwezinzwa olunganelisa ngempela lokho kulangazelela. Isizathu ukuthi ulahlekile - uyingxenye elahlekile kepha engenakuhlukaniswa yeThathu Emunye ongafi ngokungazi. Iminyaka edlule, wena, njengomuzwa-nesifiso, ingxenye yomenzi, ushiye izingqondo nezazi ze-Triune Self yakho. Ngakho-ke ubulahlekile kuwe ngoba, ngaphandle kokuqonda okuthile kwe-Triune Self yakho, awukwazi ukuziqonda wena, ukulangazelela kwakho nokulahleka kwakho. Ngakho-ke ngezinye izikhathi uke uzizwe unesizungu. Ukhohliwe izingxenye eziningi ovame ukuzidlala kulo mhlaba, njengobuntu; futhi ukhohliwe nobuhle bangempela namandla obuwazi ngenkathi unengcabango yakho nolwazi lwakho eMbusweni Waphakade. Kepha wena, njengomenzi, ulangazelela ukuhlangana okulinganiselayo kwemizwa-nesifiso sakho emzimbeni ophelele, ukuze uphinde ube nezingqondo zakho nezazi zakho, njenge-Triune Self, eMbusweni Waphakade. Emibhalweni yasendulo kube nokukhonjiswa ngalolo hambo, ezinkulumweni ezinjengokuthi "isono sokuqala," "ukuwa komuntu," njengasesifundeni nasendaweni lapho umuntu eneliseka khona. Leso simo nendawo owasuka kuyo ngeke kuyeke ukuba lapho; ingabuyiselwa ngabaphilayo, kepha hhayi ngemuva kokufa ngabafileyo.

Akudingeki uzizwe wedwa. Umcabango wakho nomuzi bakho banani. On olwandle noma ehlathini, entabeni noma ethafeni, elangeni noma emthunzini, esixukwini noma ngasese; nomaphi lapho ukhona, ukucabanga kwakho nokwazi ukuzimela kwakho kunakho. I-Self yakho yangempela izokuvikela, kuze kube manje ukuthi uzokuvumela ukuthi uvikelwe. Umcabango wakho kanye nomazizi bahlale bekulungele ukubuya kwakho, kungakhathaliseki ukuthi kungakuthatha isikhathi eside kangakanani ukuthola nokulandela indlela futhi ugcine ngokugcwele ekhaya nabo njenge-Triune Self.

Phakathi naleso sikhathi ngeke ube khona, awukwazi ukuba khona, unelisekile nganoma yini engaphansi kwe-Self-knowledge. Wena, njengokuzizwa-nesifiso, unomsebenzi obhekene ne-Self Triune yakho; futhi kusukela kulokho ozenzele sona njengekusasa lakho kufanele ufunde izifundo ezimbili ezinkulu okuzo zonke izifundo zokuphila okufanele zifundise. Lezi zifundo ziyi:

Okufanele ngikwenze;

futhi,

Okungafanele ukwenze.

Ungabeka lezi zifundo ezimpilweni eziningi ngendlela othanda ngayo, noma uzifunde ngokushesha okukhulu lapho uthanda - lokho kungukuthi uthathe isinqumo; kepha ngokuhamba kwesikhathi uzozifunda.