Isingeniso sokucabanga nokubhujiswa - i-Word Foundation
Isingeniso sokucabanga nokubhujiswa
Isahluko I sokucabangela kanye ne-DESTINY
Lesi sahluko sokuqala Ukucabanga Nekusasa kuhloswe ukwethula kuwe ezimbalwa zezihloko ezithathwa yizincwadi. Eziningi zezihloko zizobonakala zingavamile. Ezinye zazo zingase zishaqise. Ungathola ukuthi bonke bakhuthaza ukucabangisisa. Njengoba ujwayele umcabango, futhi ucabange indlela ozoyisebenzisa ngayo le ncwadi, uzothola ukuthi iyacaca ngokucacile, futhi ukuthi usebenza ekuthuthukiseni ukuqonda okuyisisekelo esithile kodwa esikhathini esidlule amaqiniso angacacile okuphila-ikakhulukazi ngawe.
Le ncwadi ichaza injongo yokuphila. Leyo njongo akuyona nje ukuthola injabulo, lapha noma emva kwalokho. Futhi akumele 'kusindise' umphefumulo womuntu. Inhloso yangempela yokuphila, injongo ezokwanelisa kokubili umqondo nokucabanga, yilezi: ukuthi ngamunye kithi uzoqhubeka eqaphela ngezigaba eziphakeme kakhulu ekuqapheleni; okungukuthi, ukwazi isimo semvelo, nangaphakathi nangaphandle nangokwemvelo. Ngokwemvelo kusho konke okungaqondwa yizinzwa.
Le ncwadi inikeza wena ngokwakho. Ikuletha umlayezo ngawe: umuntu wakho ongaqondakali ohlala emzimbeni wakho. Mhlawumbe uye waziveza wena njalo njengomzimba wakho; futhi uma uzama ukuzicabangela wena ngakho ucabange ngomzimba wakho womzimba. Ngokuphoqelela umkhuba ukhulume ngomzimba wakho ngokuthi "Mina", njengo "mina". Ujwayele ukusebenzisa lezi zinkulumo ngokuthi "lapho ngizalwa," futhi "lapho ngifa"; futhi "Ngazibona ngisesigodini," futhi "Ngazithela," "Ngazigawula," njalonjalo, lapho empeleni kungumzimba wakho okhuluma ngawo. Ukuze uqonde ukuthi ungubani kufanele uqale ubone ngokucacile umehluko phakathi kwakho nomzimba ohlala kuwo. Iqiniso lokuthi usebenzisa igama elithi "umzimba wami" kalula njengoba usebenzisa noma yiliphi kulabo ocashunwe nje lingasikisela ukuthi awunakulungele ngokuphelele ukwenza lolu hlu olubalulekile.
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 wangena kanjani kuleli zwe; kodwa ukuthi wangena emzimbeni wakho awwazi. Awuzange ungene kuwo kuze kube yisikhathi emva kokuba uzalwe; unyaka, mhlawumbe, noma iminyaka eminingana; kodwa ngaleli qiniso uyazi okuncane noma akukho lutho, ngoba inkumbulo yakho yomzimba wakho yaqala kuphela emva kokuba ungene emzimbeni wakho. Uyazi okuthile mayelana nalokho okushiwo umzimba wakho oguqula njalo; kodwa ukuthi yikuphi wena ongazi; awukaqapheli njengalokho okusemzimbeni wakho. Uyazi igama lapho umzimba wakho uhlukile emzimbeni wabanye; futhi lokhu ufunde ukucabanga ngegama lakho. Okubalulekile ukuthi, kufanele wazi, hhayi ukuthi ungubani njengobuntu, kodwa ukuthi yini wena njengomuntu oziqhenya ngabanye, kodwa hhayi okwamanje njengoba uqobo, ubunikazi obungenakunyakaziswa. Uyazi ukuthi umzimba wakho uphila, futhi wena ulindele ngokuqinisekile ukuthi uzofa; ngoba kuyiqiniso ukuthi wonke umzimba ophilayo ophilayo ufa ngesikhathi. Umzimba wakho unesiqalo, futhi uzoba nokuphela; futhi kusukela ekuqaleni kuze kube sekupheleni kuncike emithethweni yezwe lezinto ezenzekayo, ushintsho, isikhathi. Kodwa-ke, awuhambisani ngendlela efanayo nemithetho ethinta umzimba wakho. Nakuba umzimba wakho uguqula izinto owakhiwa ngaso sonke isikhathi kunokushintsha izingubo ozigqokayo, 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 engiyazi ukuthi nginguye?" Ukuba khona kobukho bakho kuzogcina kukubangela ukuthi uphendule ngenye indlela kanje: "Kungakhathaliseki ukuthi ngiyini, ngiyazi ukuthi okungenani ngiyazi; Ngiyazi okungenani ukuthi ngiyazi. "Futhi uqhubeka ngaleli qiniso ungase uthi:" Ngakho-ke ngiyazi ukuthi nginguye. Ngiyazi futhi ukuthi nginguye; nokuthi angilona omunye. Ngiyazi ukuthi lokhu engikuzwayo-lokhu ku-I-ness nokuziqhenya okuhlukile engizizwayo-akuguquki kulo lonke impilo yami, nakuba konke okunye engikwaziyo kubonakala kunesimo sokushintsha njalo. "Ukuqhubeka kulokhu ungase uthi:" Angisazi ukuthi yini lena engavamile engashintshiyo; kodwa ngiyazi ukuthi kulo mzimba womuntu, engikwazi ngawo ngesikhathi sokuvuka kwami, kukhona into eyaziwayo; into ezwayo futhi efisa futhi icabange, kodwa lokho akuguquki; into eyaziwayo ethanda futhi ishukumisela lo mzimba ukuba usebenze, kodwa kusobala ukuthi awusona umzimba. Ngokusobala le nto eyaziwayo, kungakhathaliseki ukuthi iyini, mina ngokwami. "
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 zingabantu abaphilayo; amayunithi angabonakali endabeni yemvelo; lezi ziqalo ziqala ukuthi zihambisane nesakhiwo sonke somzimba wakho; yizinhlangano ezingenakuhlakanipha, njengemisebenzi yazo. Izinzwa zakho zikhonza njengezikhungo, izithumela ezibonakalayo phakathi kwezinto zemvelo nomshini womuntu osebenzayo. Izinzwa zingummeli wemvelo enkantolo yakho. Umzimba wakho nezinzwa zawo awunawo amandla okusebenza ngokuzithandela; akukho ngaphezu kweglavu yakho ongakwazi ukuzizwa ngayo futhi uyenze ngayo. Kunalokho, lowo mandla nguwe, opharetha, owaziwayo, umenzi owenziwe.
Ngaphandle kwakho, umenzi, umshini awukwazi ukufeza noma yini. Imisebenzi yokuzibandakanya yomzimba wakho-umsebenzi wokwakha, ukugcinwa, ukulungisa izicubu, nokunye-iqhutshwa ngumshini ngamunye wokuphefumula njengoba kusebenza futhi ngokuhambisana nomshini omkhulu wokuguqula. Lo msebenzi ovamile wendalo emzimbeni wakho uhlala uphazamiseka njalo, kodwa ngenxa yokucabanga kwakho okungalingani futhi okungajwayelekile: umsebenzi uhlehlisiwe futhi ungabonakali ngokwezinga lokuthi ubangela ukungezwani komzimba okulimazayo nokungavumelani ngokuvumela imizwa yakho nezifiso zakho ukuba zenze ngaphandle kwakho control control. Ngakho-ke, ukuze imvelo ingavunyelwa ukubuyisela umshini wakho ngaphandle kokuphazanyiswa kwemicabango yakho nemizwelo, kunikezwa ukuthi uzoyeka njalo; imvelo emzimbeni wakho inikeza ukuthi isibopho esikugcina kanye nezinzwa ndawonye ngezinye izikhathi sikhululekile, kancane noma ngokuphelele. Lokhu kuphumula noma ukuvumela ukuhamba kwezinzwa ukulala.
Ngesikhathi umzimba wakho ubuthongo awukho othintana nayo; ngandlela-thile ulahlekile kulo. Kodwa ngaso sonke isikhathi lapho uvusa umzimba wakho ngokushesha uyazi ukuthi uqobo "Mina" ukuthi ungaphambi kokuba ushiye umzimba wakho ebuthongweni. Umzimba wakho, kungakhathaliseki ukuthi uphapheme noma ulele, awukwazi lutho, noma nini. Lokho okwaziyo, lokho okucabangayo, nguwe ngokwakho, umenzi osemzimbeni wakho. Lokhu kubonakala uma ucabanga ukuthi awucabangi ngenkathi umzimba wakho ulele; okungenani, uma ucabanga ngesikhathi sokulala awukwazi noma ukhumbule, uma uvuse izinzwa zomzimba wakho, lokho okucabangayo.
Ukulala kungaba okujulile noma iphupho. Ukulala okungathí sina yilapho uhoxisa khona kuwe, futhi lapho ungahlali khona nezinzwa; yisimo lapho izinzwa ziyeke ukusebenza njengomphumela wokunqanyulwa emandleni abasebenza ngazo, yimuphi amandla wena, umenzi. Iphupho liyisimo senqola encane; isimo lapho izinzwa zakho ziphendukele khona ezintweni zangaphandle zemvelo ukuze zisebenze ngaphakathi kwemvelo, zisebenza ngokuphathelene nezihloko zezinto ezibonakala ngesikhathi sokuvuka. Uma, ngemuva kwesikhathi sokulala okujulile, ungena kabusha emzimbeni wakho, ngaso leso sikhathi uvuse izinzwa bese uqala ukusebenza ngazo futhi njengomsebenzisi ohlakaniphile womshini wakho, owake wacabanga, okhuluma, futhi osebenza njengomzwelo-futhi- isifiso esiyikho. Futhi kusukela emthonjeni wesikhathi eside uvele uzibonele njengomzimba wakho futhi uthi: "Ngilele," usho; "Manje sengiphapheme."
Kodwa emzimbeni wakho nangaphandle komzimba wakho, ngokungafani ukuphaphama nokulala usuku nosuku; ngokusebenzisa impilo nokufa, futhi ngokusebenzisa izifunda emva kokufa; futhi kusuka empilweni kuya empilweni kuzo zonke izimpilo zakho-ubunikazi bakho nokuzizwa kwakho okuqhubekayo kuqhubeka. Ubunikazi bakho buyinto yangempela, futhi njalo ukuhlala nawe; kodwa kuyimfihlakalo ukuthi ingqondo yomuntu ayikwazi ukuyiqonda. Nakuba kungenakutholwa yizinzwa owaziyo ukuthi kukhona khona. Uyazi njengemzwa; unomuzwa wokuthi ungubani; umuzwa we-I-ness, wokuzibusa; uzizwa, ngaphandle kokungabaza noma ukulinganisa, ukuthi ungumuntu ohlukile ohlukile ophikelela ekuphileni.
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.
Kudingekile ukuqonda ngokuphila kabusha kanye nesiphetho, mhlawumbe akunakwenzeka ukuphendula ukungezwani komuntu nomlingiswa wakhe. Ukufakazela ukuthi ukungalingani kokuzalwa nesiteshi, somcebo nobuphofu, impilo kanye nokugula, okubangelwa ngengozi noma engozini kungukuhlukunyezwa komthetho nobulungiswa. Ngaphezu kwalokho, ukufakazela ukuhlakanipha, ubuhlakani, ukungena, izipho, amandla, amandla, ubuhle; noma, ukungazi, ukungabi nalutho, ubuthakathaka, ukuphoqa, ukuphikisa, nobukhulu noma ubuncane bezinhlamvu kulezi, njengokuvela ebuhlotsheni obungokwenyama, buphikisana nomqondo ozwakalayo kanye nokucabanga. Ubuhle buhlobene nomzimba; kodwa umlingiswa wenziwa ukucabanga komuntu. Umthetho nobulungiswa kubusa leli zwe lokuzalwa nokufa, uma kungenakukwazi ukuqhubeka ngezifundo zalo; futhi umthetho nobulungisa busa ezindabeni zabantu. Kodwa umphumela awuhambi ngaso sonke isikhathi imbangela. Ukuhlwanyela akulandelwa ngokushesha ngokuvuna. Ngokufanayo, imiphumela yesenzo noma yomcabango angase ingabonakali kuze kube yisikhathi eside sokungenelela. Asikwazi ukubona ukuthi kwenzekani phakathi komcabango kanye nesenzo nemiphumela yabo, noma yini esingabona ukuthi kwenzekani emhlabathini phakathi kokutshala isikhathi nokuvuna; kodwa umuntu ngamunye emzimbeni womuntu wenza umthetho wayo ube yilokho okucabangayo nalokho okwenzayo, nakuba kungase kungaboni lapho kubeka umthetho; futhi angazi lapho isigqebhezana sizogcwala khona, njengesiphetho, okwamanje noma esikhathini esizayo emhlabeni.
Usuku nokuphila konke okufanayo; ziyizinkathi eziphindaphindiwe zokuhlala okuqhubekayo lapho umenzi enza umsebenzi walo futhi alinganise i-akhawunti yakhe yomuntu ngokuphila. Ubusuku nokufa, futhi, kufana kakhulu: uma usuleka ukuze uvumele umzimba wakho uphumule futhi ulale, uthola isipiliyoni esifana kakhulu nalokho ohambayo lapho ushiya isidumbu lapho ushona. Ngaphezu kwalokho, amaphupho akho ebusuku, kufanele aqhathaniswe nezimo ezilandelwayo lapho udlulela njalo: zombili izigaba zomsebenzi wokuziphendulela womenzi; Kuzo zombili wena uphila ngokucabanga kwakho nezenzo zakho ezivusayo, izinzwa zakho zisasebenza emvelweni, kepha ngaphakathi kwezemvelo zendalo. Futhi isikhathi sokulala ebusuku sokulala, lapho izinzwa zingasasebenzi-isimo sokukhohlwa lapho kungekho khona inkumbulo yanoma yini-kufana nesikhathi esingalutho lapho ulinde emngceleni wezwe lomzimba kuze kube yilapho uqala kabusha xhuma ngezinzwa zakho emzimbeni omusha wenyama: umzimba womntwana 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 kunazo zonke yi-Self-yakho yangempela-lokho okuzikhulu kakhulu okungezona emzimbeni wakho; hhayi kuleli zwe noma lokuzalwa nokufa; kodwa yikuphi, okungafi okungafi eNdawo Yonke Yokuhlala Phakade, kukhona nawe kuzo zonke izikhathi zakho zokuphila, ngokusebenzisa zonke izinto zakho zokulala nokufa.
Ukufuna komuntu impilo yonke okuyokwanelisayo kuyisifiso sokuzibamba kwakhe kwangempela; ubunikazi, ukuzithoba kanye ne-I-ness, okuyinto ngayinye eyazi kahle, futhi uzizwa futhi ufisa ukwazi. Ngako-ke i-Self yangempela kufanele ibonakale njengeZizi-zwazi, umgomo wangempela ongaqapheli wokufuna abantu. Kuyinto engunaphakade, ukuphelela, ukugcwaliseka, okubhekwa kodwa engatholakali ebuhlotsheni bomuntu nomzamo. Ngaphezu kwalokho, i-Self yangempela ngumeluleki kanye nejaji elihlala likhona elikhuluma enhliziyweni njengonembeza nomsebenzi, njengobulungisa nokucabanga, njengomthetho nobulungisa-ngaphandle kokuthi yimuphi umuntu obengaphezu kwesilwane.
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, cishe ovelele kakhulu futhi omele izazi zefilosofi zaseGrisi, esetshenziswa njengesimiso kubafundi bakhe esikoleni sakhe sefilosofi, iSikhungo: "Yazi wena" -i-seauton. Kubonakala emibhalweni yakhe ukuthi wayenokuqonda ukuzithoba kwangempela, nakuba engekho amagama asetshenzisiwe ahunyushwe ngesiNgisi njengento eyanele ngaphezu "komphefumulo". UPlato wasebenzisa indlela yokuphenywa ngokuphathelene nokutholakala kwe-Self yangempela. Kukhona ubuciko obuhle ekusebenziseni abalingiswa bakhe; ekwenzeni imiphumela yakhe emangalisayo. Indlela yakhe ye-dialectics ilula futhi ijulile. Umfundi ovila ngokwengqondo, ongathanda ukuthokoziswa kunokufunda, cishe uzocabanga ukuthi uPlato uyadambisa. Ngokusobala indlela yakhe ye-dialectic kwakuwukuqeqesha ingqondo, ukwazi ukulandela inkambo yokucabanga, nokungazikhohlwa imibuzo kanye nezimpendulo kwinkhulumomphendvulwano; omunye umuntu angeke akwazi ukwahlulela iziphetho ezifinyelelwe ezimpikiswaneni. Ngokuqinisekile, uPlato akazange ahlose ukuveza umfundi ngolwazi oluningi. Kungenzeka ukuthi wayehlose ukujezisa ingqondo ekucabangeni, ngakho-ke ngokucabanga kwakhe ukuthi uzobe ekhanyiselwa futhi aqondiswe ulwazi lwendaba yakhe. Lokhu, indlela ye-Socrates, uhlelo lwemizila yezinto ezihlakaniphile nezimpendulo ezizobe zilandelwa nakanjani zizosiza umuntu ukuba afunde ukucabanga; futhi ekuqeqesheni ingqondo ukucabanga ngokucacile uPlato wenze okungaphezu kwanoma yimuphi omunye uthisha. Kodwa akukho mibhalo ehlele kithi lapho etshela ukuthi ukucabanga kukuphi, noma ukuthi ingqondo ingubani; noma ukuthi i-Self yangempela iyini, noma indlela yokwazi ngayo. Omunye kumele abheke ngaphezulu.
Imfundiso yasendulo yaseNdiya ifingqa esitatimendeni se-cryptic: "nguwe" (tat tvam asi). Imfundiso ayifuni kucacile, noma kunjalo, ukuthi "lokho" kukuphi noma ukuthi "wena" ungubani; noma ngayiphi indlela ukuthi "lokho" kanye "nawe" bahlobene, noma ukuthi bazobonakala kanjani. Kodwa uma la magama kufanele abe nencazelo kufanele achazwe ngokwemibandela eqondakalayo. Into ehambisana nayo yonke ifilosofi yamaNdiya-ukubona umbono jikelele ngezikole eziyinhloko-kubonakala sengathi emuntwini kukhona into engafi okuhlala njalo ibe yingxenye ethile yento ehlanganisiwe noma yonke indawo, njengokwehla kwezilwandle amanzi ayingxenye yolwandle, noma njenge-spark yilawo ilangabi lapho livela khona futhi likhona; futhi, ngokuqhubekayo, ukuthi lo muntu umuntu, lo menzi owenziwe-noma, njengoba kuthiwa ezikoleni eziyinhloko, i-atman, noma i-purusha, -hlukaniswe nakho konke okukhona nje kuphela ngendwangu yokwehliswa kwengqondo, i-maya, kubangela umenzi kumuntu ukuba azicabange ngokwakhe ehlukile futhi njengomuntu; kanti, othisha bemezela, akukho muntu ohlukile ngaphandle kwezinto eziningi emhlabeni jikelele, okuthiwa yiBrahman.
Imfundiso, ngokuqhubekayo, ukuthi izingcezu eziveziwe zeBrahman jikelele zitholakala ngaphansi kobukhona bomuntu kanye nokuhlupheka okungahambi kahle, engazi lutho ukuthi ziphi uhlobo lweBrahman; ukubophezela esiteshini sokuzalwa nokufa kanye nokuhlelwa kabusha kwemvelo, kuze kube yilapho, emva kweminyaka emide, zonke izingcezu zizobe zihlangene kabusha eBrahman yonke. Isizathu noma isidingo noma ukufunwa kweBrahman ukubhekana nale nqubo ebuhlungu futhi ebuhlungu njengoba izingcezu noma amaconsi akusikho, kodwa, kuchazwe. Futhi akuboniswa ukuthi i-Brahman yendawo yonke engaphelele ingayithola kanjani noma ingazuza ngayo; noma ukuthi yiziphi iziqephu zalo ezizuzayo; noma ukuthi imvelo izuzwa kanjani. Ukuphila komuntu konke kungabonakala kungelusizo lwalutho ngaphandle kwephuzu noma isizathu.
Noma kunjalo, indlela iboniswa yilowo nalowo ofanelekayo ngokufanele, efuna "ukuhlukaniswa," noma "ukukhulula" kusukela ebugqilini obunjalo bemvelo kuya emvelweni, kungenziwa ngomzamo wokuziqhenya usuke kude nobuningi, noma ukukholelwa kwemvelo, futhi uqhubeke phambili ukuphunyuka okujwayelekile emvelweni. Inkululeko kufanele ifinyelelwe, kuthiwa, ngokusebenzisa umkhuba we-yoga; ngoba kuthiwa nge-yoga, ukucabanga kungase kujeziswe kangangokuthi i-atman, i-purusha-umenzi owenziwe-ufunda ukucindezela noma ukubhubhisa imizwa nezifiso zayo, futhi ahlukanise umqondo wokucabanga lapho sekucatshangwa ukucabanga kwawo; ngakho-ke ukukhululeka ekudleni kokuphila komuntu okuqhubekayo, ekugcineni kugcinwa kabusha eBrahman yonke.
Kuzo zonke lezi zinto kukhona izigcawu zeqiniso, ngakho-ke zihle kakhulu. I-yogi ifunda ngempela ukulawula umzimba wayo nokuyala imizwa yakhe nezifiso zakhe. Angase afunde ukulawula izinzwa zakhe kuze kube yilapho angakwazi khona, ngokuthanda, azi ukuthi izinto zingaphakathi kwezinto ezingaphakathi kuya kulabo abavame ukubonwa yizinzwa zabantu ezingakafundiwe, futhi ngaleyo ndlela zinikezwe amandla ukuhlola nokujwayele ukujwayela okushoyo emvelweni izimfihlakalo kubantu abaningi. Kungenzeka, ngokuqhubekayo, afinyelele izinga eliphakeme lokuphatha amandla emvelo. Konke okungenakuphikisa ukuthi ubeka umuntu ngaphandle kwebuningi bezenzo ezingekho emthethweni. Kodwa nakuba uhlelo lwe-yoga luhlose "ukukhulula," noma "ukuhlukanisa," ukuzibonakalisa okuvela emibonweni yezinzwa, kubonakala kucacile ukuthi empeleni akukothi uholele omunye ngaphandle kwemvelo. Lokhu kubangelwa ukungaqondi kahle mayelana nomqondo.
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 ukuthi izingqondo zomzwelo nezesifiso ziye zacatshangelwa ezinkambisweni zaseMpumalanga zokucabanga. Ubufakazi balokhu buzotholakala ezincwadini ezine ze-Yoga Aphorisms zePatanjali, nakuzo zonke iziphakamiso ezahlukahlukene kulowo msebenzi wasendulo. I-Patanjali cishe ihlonishwa kakhulu futhi imele amafilosofi aseNdiya. Imibhalo yakhe inkulu. Kodwa kubonakala sengathi kungenzeka ukuthi imfundiso yakhe yeqiniso ilahlekile noma igcinwe ngasese; ngoba ama-sutras ahlakaniphile aphethe igama lakhe angabonakala ekhungathekile noma enza okungenakwenzeka leyo njongo ehlosiwe ekuhloswe ngayo. Yeka ukuthi ukuphazamiseka okunjalo kungaqhubeka kanjani okungavunyelwe phakathi namakhulu eminyaka kuzokuchazwa kuphela ekukhanyeni kwalokho okushiwo kulezi zahluko ezilandelayo mayelana nokuzwa nesifiso kumuntu.
Imfundiso yaseMpumalanga, njengezinye ifilosofi, ikhathazeke ngemfihlakalo yezinto eziziwayo emzimbeni womuntu, futhi imfihlakalo yobuhlobo phakathi kwalawo kanye nomzimba wayo, nemvelo, nomhlaba wonke. Kodwa othisha bamaNdiya abakhombisi ukuthi bayazi ukuthi yini lokhu okuzizwayo-i-atman, i-purusha, umenzi owenziwe-iwukuthi ihlukaniswe nemvelo: akukho ukuhlukaniswa okucacile okwenziwa phakathi komenzi-emzimbeni nomzimba okuyinto yemvelo. Ukuhluleka ukubona noma ukuveza lokwahlukana kubonakala ngokubangelwa ukungaqondakali okungajwayelekile noma ukungaqondi kahle umuzwa nesifiso. Kubalulekile 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 uye wafundiswa ukukholelwa ukuthi izinzwa zomzimba ziyisihlanu ngenombolo, futhi lowo mzwa ungenye yezinzwa. Izinzwa, njengoba kushiwo kule ncwadi, ziyizinyunyana zemvelo, izinto eziyisisekelo, ziyazi njengemisebenzi yazo kodwa zingenangqondo. Kukhona izinzwa ezine kuphela: ukubona, ukuzwa, ukunambitha, nokuhogela; futhi ngomqondo ngamunye kukhona isici esikhethekile; kodwa ayikho isici esikhethekile sokuzwa ngoba umuzwa-nakuba uzizwa ngomzimba-awuwona womzimba, hhayi wemvelo. Ingenye yezici ezimbili zomenzi. Izilwane nazo zizwa futhi zifisa, kodwa izilwane ziyizinguquko ezivela kumuntu, njengoba kuchazwe 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, ukuzwa-futhi-nesifiso amandla awaziyo asebenza kulo mshini wemvelo. Ayikho enye yezinzwa ezine-uzizwa. Ukuzwa, isici esinqabile somenzi, yilokho emzimbeni ozizwayo, ozwa umzimba futhi uzizwa okubonakalayo okudluliselwa emzimbeni ngezinzwa ezine, njengezinzwa. Ngaphezu kwalokho, kungaba ngezinga elihlukile ukubona izinto eziphezulu, njengemimoya, isimo, isandulela; ingazizwa okulungile nokungalungile, futhi ingase izwe izixwayiso zesazela. Isifiso, isici esisebenzayo, amandla awaziyo ahambisa umzimba ekufezeni injongo yomenzi. Umenzi usebenza ngesikhathi esifanayo kuzo zombili izici zayo: ngakho-ke zonke izifiso zivela emzimbeni, futhi yonke imizwa iphakamisa 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 iyaqaphela ukuthi ukuze uthole ulwazi lomuntu oziqhenyayo emzimbeni, umuntu kufanele akhululwe emibonweni yezinzwa, nokucabanga okungamanga nokusebenza okubangelwa ukwehluleka ukulawula imizwa yakhe nezifiso zakhe . Kodwa akudluli ukucabanga okungalungile kwendawo yonke ukuthi ukuzwa kungenye yezinzwa zomzimba. Ngokuphambene nalokho, othisha bathi ukuthinta noma ukuzwa kungumqondo wesihlanu; nesifiso naso somzimba; futhi ukuthi kokubili ukuzwa nesifiso kukhona izinto zemvelo emzimbeni. Ngokusho kwalokhu kucatshangwa kuthiwa i-purusha, noma i-atman-umenzi oyenziwe, umuzwa-nesifiso-kufanele aphelise ngokuphelele umuzwa, futhi kufanele abulale ngokuphelele, "ukubulala," 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 kokungaboni kahle kwabo ukuzwa-futhi-nesifiso abafundisi baseNdiya abanikeli ubufakazi bokuba nolwazi noma ukuqonda kwe-Self Triune. Esitatimendeni esingachazwanga: "nguwe," kufanele kuvezwe ukuthi "wena" okhulunywe ngayo yi-atman, i-purusha-umuntu oyedwa ozibophezele; nokuthi "lokho" okuthiwa "wena" okukhonjiswe ngakho yiyo yedwa, uBrahman. Akukho ukuhlukaniswa okwenziwe phakathi komenzi nomzimba wayo; futhi ngokunjalo kukhona ukwehluleka okuhambelanayo ukuhlukanisa phakathi kweBrahman yonke neyendalo yonke. Ngokufundiswa kweBrahman yendawo yonke njengomthombo kanye nokuphela kwawo wonke umuntu oyenziwe, izigidi ezingenziwanga zabenzi ziye zagcinwa ekungazini amaSelves azo zangempela; futhi ngaphezu kwalokho sekulindelwe, ngisho nokufisa, ukulahlekelwa yiBrahman yendawo yonke into eyigugu kunazo zonke umuntu angaba nayo: ukuzibonakalisa kwangempela komuntu siqu, ukuzimela komuntu siqu, phakathi kwamanye amaSelves angenakufa.
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: I Bhagavad Gita, amagugu ayigugu kakhulu eNdiya. Yiparele laseNdiya engaphezu kwezindleko. Amaqiniso ahlinzekwa nguKrishna kuya ku-Arjuna aphezulu, ahle futhi aphakade. Kodwa isikhathi esidlule lapho idrama isethwe khona futhi ihilelekile, kanye nezimfundiso zamaVedic zasendulo lapho amaqiniso alo efihliwe futhi agcwele, yenza kube nzima kakhulu ukuba siqonde ukuthi yiziphi izinhlamvu Krishna no-Arjuna; ukuthi zihlobene kanjani nomunye; lokho ihhovisi lalowo nalowo liya kwelinye, ngaphakathi noma ngaphandle komzimba. Imfundiso kulezi zindlela ezihlonishwayo zigcwele incazelo, futhi ingaba nenani elikhulu. Kodwa ixubene kakhulu futhi ifihliwe yizinkolo zama-archaic nezimfundiso zemiBhalo ukuthi ukubaluleka kwayo kubonakala kufihliwe ngokuphelele, futhi ukubaluleka kwayo kwangempela kuyancipha.
Ngenxa yokwehluleka kokucaca kwefilosofi yaseMpumalanga, nokuthi iqiniso libonakala liziphikisa njengesiqondiso solwazi ngokwakho emzimbeni nasekuziphatheni okungokoqobo, imfundiso yasendulo yaseNdiya ibonakala ingabazeki futhi ingenakwenzeka . Omunye 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.
Imizekeliso namazwi aseVangelini afaka ubufakazi bokubukhulu, ukulula, neqiniso. Kodwa ngisho nalabo abatholwa umlayezo omusha okokuqala kubonakala ukuthi abazange bakuqonde. Amabhuku aqondile, hhayi okuhloswe ukudukisa; kodwa ngesikhathi esifanayo baveza ukuthi kunencazelo yangaphakathi eqondene nabakhethiweyo; imfundiso eyimfihlo ayifuni wonke umuntu kodwa "othanda ukukholwa." Ngokuqinisekile, izincwadi zigcwele izimfihlakalo; futhi kufanele kuthiwa bagqoke imfundiso eyayaziwa abambalwa abaqalisiwe. UBaba, iNdodana, uMoya oNgcwele: lezi ziyimfihlakalo. Imfihlakalo, futhi, yiNdodana engabonakaliyo kanye nokuzalwa nokuphila kukaJesu; ngokubethelwa kwakhe, ukufa nokuvuswa kwakhe. Imfihlakalo, ngokungangabazeki, izulu nesihogo, noDeveli, noMbuso kaNkulunkulu; ngoba akunakwenzeka ukuthi lezi zihloko zazihloswe ukuba ziqondwe ngokuvumelana nezinzwa, kunokuba zifane nezimpawu. Ngaphezu kwalokho, kuzo zonke izincwadi kukhona imisho nemigomo engacacile ukuthi ithathwe ngokuqondile, kepha kunomqondo ongokoqobo; kanti abanye ngokucacile bangabalulekile kuphela kumaqembu akhethiwe. Ngaphezu kwalokho, akunakwenzeka ukucabanga ukuthi imifanekiso nemimangaliso kungenzeka ukuthi ihlobene namaqiniso angempela. Izimfihlakalo kulo lonke-kodwa akukho ndawo izimfihlo eziveziwe. Iyini yonke le mfihlakalo?
Inhloso ecacile yamaVangeli ukufundisa ukuqonda nokuphila komuntu wangaphakathi; ukuphila kwangaphakathi okuzovuselela umzimba womuntu futhi ngaleyo ndlela kunqobe ukufa, kubuyisela umzimba womzimba ekuphileni okuphakade, izwe okushiwo ukuthi liwile-"ukuwa" kwalo kube "isono sokuqala." Ngesinye isikhathi kumelwe kube yindlela ecacile yokufundisa okuzocacisa kahle ukuthi umuntu angaphila kanjani impilo enje yangaphakathi: ukuthi umuntu angakwenza kanjani, ngokwenza kanjalo, angene olwazini lweNdodana yomuntu yangempela. Ukuba khona kwemfundiso eyimfihlakalo kuphakanyiswa emibhalweni yokuqala yamaKristu ngokubhekisela emfihlakalo nasezimfihlakalweni. Ngaphezu kwalokho kubonakala sengathi imifanekiso iyimifanekiso, imifanekiso: izindaba ezithandekayo nezibalo zenkulumo, ezikhonza njengezimoto zokudlulisa izibonelo zokuziphatha nezenzo zokuziphatha, kodwa futhi namaqiniso angaphakathi, angunaphakade njengezingxenye zesimiso esiqondile semfundo. Kodwa-ke, amaVangeli, njengoba ekhona namuhla, ayinalo ukuxhumana okungadingeka ukwenza uhlelo; yini eyehlele kithi akwanele. Futhi, ngokuqondene nezimfihlakalo lapho izimfundiso ezinjengoba zifihlwe khona, akukhokhiye noma ikhodi eyaziwayo esinikezwe yona esingayenza noma ukuyichaza.
Isimemezelo esiphezulu nesicacile kakhulu sezimfundiso zakuqala esiziwayo nguPawulu. Amagama ayesetshenziselwe ukuthi aqondise ukuthi labo abakukhulunywe nabo baqonde; kodwa manje imibhalo yakhe idinga ukuhunyushwa ngokuvumelana nosuku lwamanje. "I-Epistle yokuqala kaPawulu eya kwabaseKorinte," isahluko neshumi nesishiyagalolunye, sikhuluma futhi sikhumbule izimfundiso ezithile; imiyalelo ethile eqondile ngokuphathelene nokuphila kwempilo yangaphakathi. Kodwa kufanele kucatshangwe ukuthi lezo zimfundiso kungenzeka ukuthi azibophezele ekubhaliseni-okuzobonakala ziqondakala-noma ngabe zilahlekile noma zishiyiwe emibhalweni eyehlile. Kuzo zonke izenzakalo, "I-Way" 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.
Kodwa namhlanje, kuthiwa kukhona inkululeko yokukhuluma: umuntu angasho ngaphandle kokwesaba ukufa okukholwayo mayelana nemfihlakalo yokuphila. Lokho umuntu ocabanga noma owaziyo mayelana nomthethosisekelo nokusebenza komzimba womuntu kanye nokuziqhenya okuhlala kuwo, iqiniso noma imibono umuntu angase abe nayo mayelana nokuhlobana phakathi komuntu siqu nokuzimela kwakhe kwangempela, futhi mayelana nendlela eya kolwazi- lezi zidingo akumele zifihliwe, namhlanje, ngamazwi omfihlakalo adinga ukhiye noma ikhodi yokuqonda kwabo. Ezikhathini zanamuhla zonke "izikhombisi" kanye "nezimpumputhe," zonke "izimfihlo" kanye "nokuqalwa," ngolimi oluyimfihlakalo olukhethekile, kufanele kube ubufakazi bokungazi, ukuzethemba, noma ukuhweba okungekho emthethweni.
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.
Ifomu elilodwa lapho amanye alawa maqiniso aphonswa khona yi-Freemasonry. I-oda leMasonic lidala njengohlanga lomuntu. Iqukethe izimfundiso zenani elikhulu; okukhulu kakhulu, eqinisweni, kunokwakuhlonishwa amaMasons abanikazi bawo. I-oda lilondoloze izingcezu zasendulo zokwaziswa okuyigugu ngokuphathelene nokwakhiwa komzimba ongunaphakade kumuntu owazi ngokungafi. Umdlalo oyingqayizivele wemfihlakalo ukhathazekile ngokuvuselelwa kwethempeli elabhujiswa. Lokhu kubaluleke kakhulu. Ithempeli liwuphawu lomzimba womuntu okumele umuntu avuse kabusha, aphinde abuyele emzimbeni womzimba ozobe unomphela, unomphela; umzimba ozoba yindawo yokuhlala efanelekayo yomenzi ongenakwazi ukufa. "Izwi" elilahlekile "ngumenzi, elahlekile emzimbeni walo womuntu-amathafa ethempelini elilodwa elihle; kodwa okuzothola ukuthi umzimba uvuselelwa futhi umenzi uyayilawula.
Le ncwadi ikulethela ukuKhanya okungaphezulu, ukuKhanya okuningi ekucabangeni kwakho; Ukukhanya ukuthola "iNdlela" yakho ngokusebenzisa impilo. Ukukhanya okulethayo, noma kunjalo, akuyona ukukhanya kwemvelo; ukukhanya okusha; okusha, ngoba, nakuba bekube khona kuwe, awukwazi. Kula makhasi kuthiwa yi-Light Conscious ngaphakathi; yikuKhanya okungakukhombisa izinto njengoba kunjalo, ukukhanya kobuhlakani ohlobene nabo. Kungenxa yokuthi kukhona ukukhanya kwalokhu okwazi ukukucabanga ekudaleni imicabango; imicabango yokukubopha ezintweni zemvelo, noma ukukukhulula ezintweni zemvelo, njengoba ukhetha futhi uyothanda. Ukucabanga kwangempela ukugxila okugxilile nokugxila ekukhanyeni koMnene ngaphakathi kokucabangela. Ngokucabanga kwakho wenza ikusasa lakho. Ukucabanga okulungile kuyindlela yokwazi kwakho. Lokho okungakukhombisa indlela, futhi okungaholela ekuhambeni kwakho, ukukhanya kobuhlakani, ukukhanya kokuqaphela ngaphakathi. Ezahlukweni ezilandelayo utshele ukuthi loluKhanya kufanele lusetshenziswe kanjani ukuze lube nokukhanya okungaphezulu.
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.
Ochwepheshe bezengqondo zanamuhla bakhetha ukungasebenzisi igama elithi umphefumulo, nakuba sekusetshenziswe kabanzi ngolimi lwesiNgisi amakhulu eminyaka. Isizathu salokhu ukuthi konke okushiwoyo mayelana nokuthi umphefumulo ungubani noma ukuthi wenzani, noma inhloso ukuthi usebenza, bekungaqondakali kakhulu, futhi kungabaza futhi kudideka, ukugunyaza isifundo sesayensi ngale ndaba. Esikhundleni salokho, izazi ze-psychologists ziye zithatha njengesifundo sokutadisha umshini wesilwane somuntu nokuziphatha kwayo. Sekuyisikhathi eside sekuqondwa futhi kuvunyelwana abantu ngokuvamile, kodwa, ukuthi umuntu wakhiwa "umzimba, umphefumulo, nomoya." Akekho ongabaza ukuthi umzimba ungumzimba wesilwane; kodwa ngokuphathelene nomoya nomphefumulo kuye kwaba nokungaqiniseki okuningi nokucabangela. Kulezi zihloko ezibalulekile le ncwadi icacile.
Le ncwadi ibonisa ukuthi umphefumulo ophilayo uyinqobo yangempela nangokoqobo. Kubonisa ukuthi injongo yayo kanye nokusebenza kwayo kubaluleke kakhulu ohlelweni jikelele, nokuthi akunakwenzeka. Kuchazwa ukuthi lokho okubizwa ngokuthi umphefumulo kuyisimo semvelo-isisekelo, iyunithi yesici; futhi ukuthi le nhlangano eyaziwa kodwa engenangqondo iyona ephezulu kunawo onke ama-unit units ekubunjweni komzimba: yiyona eyunithi eyinhloko ebumbene enhlanganweni yomzimba, eqhubekele kulowo msebenzi ngemuva kokufunda isikhathi eside emisebenzini emincane emincane ehlanganisa imvelo. Ngenxa yalokho isamba semithetho yonke yemvelo, leyunithi iyakwazi ukwenza njengomphathi ojwayelekile ojwayelekile wemvelo emzimbeni womuntu; njengalokhu kukhonza umenzi ongafi kuwo wonke ama-re-existences ngokwenza ngezikhathi ezithile ukwakha umzimba omzimba wenyama ukuze umenzi angene, futhi alondoloze futhi alungise lowo mzimba isikhathi eside nje lapho isiphetho somenzi singadinga, njengoba kunqunywe ngumenzi ukucabanga.
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 ungumphumela wokucabanga kwakho. Kungakhathaliseki ukuthi kungaboniswa kanjani ngezempilo noma izifo, wenza kanjalo ngokucabanga kwakho nangomzwelo nangesifiso. Umzimba wakho wenyama wenyama empeleni ubonakaliswa umphefumulo wakho ongapheli, ifomu lokuphefumula; Ngakho-ke kuyinkinga yezinto eziningi zokuphila. Kuyinto irekhodi elibonakalayo lokucabanga kwakho nezenzo zakho njengomenzi, kuze kube manje. Kulo iqiniso likhona amagciwane omzimba 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 okuya ocansini ngenye imfihlakalo okufanele umuntu axazulule. Kufanele kube isibusiso. Esikhundleni salokho, umuntu uvame ukwenza isitha sakhe, uSathane wakhe, ohlala naye njalo futhi angakwazi ukuphunyuka. Le ncwadi ibonisa ukuthi, ngokucabanga, ukuyisebenzisa njengamandla amakhulu okuhle okufanele abe; futhi kanjani ngokuqonda nokuzithiba ukuvuselela umzimba futhi ufeze izinjongo zomuntu kanye nemigomo kwizinga eliqhubekayo lokufeza.
Wonke umuntu uyimfihlakalo ephindwe kabili: imfihlakalo yakhe, nemfihlakalo yomzimba ayenayo. Unayo futhi uyisihluthulelo nesikhiye semfihlakalo emibili. Umzimba uyisikhiye, futhi uyisihluthulelo ekukhiweni. Inhloso yale ncwadi ukukutshela indlela oziqonda ngayo njengesihluthulelo semfihlakalo yakho; indlela yokuzitholela emzimbeni; indlela yokuthola nokwazi ukuzimela kwakho kwangempela njenge-Self-knowledge; indlela yokuzisebenzisa ngokwakho njengesihluthulelo sokuvula ilokhi engumzimba wakho; futhi, ngomzimba wakho, ukuqonda nokuqonda izimfihlakalo zemvelo. Ulapha, futhi ungumqhubi we, umshini womzimba ngamunye wemvelo; lisebenza futhi lithinta futhi ngokuphathelene nemvelo. Uma uxazulula imfihlakalo yakho ngokwakho njengomenzi we-Self-knowledge yakho kanye nomqhubi womshini wakho womzimba, uzokwazi imininingwane yonke futhi-ukuthi imisebenzi yamayunithi omzimba wakho yimithetho yemvelo. Khona-ke uzokwazi owaziwayo kanye nemithetho engaziwa yemvelo, futhi uzokwazi ukusebenza ngokuvumelana nomshini omkhulu wemvelo ngomshini womzimba womuntu ngamunye lapho ukhona.
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 emasimini amayunithi, ebuhlotsheni babo komunye nomunye. Le ncazelo elula isebenza yonke indawo nangaphansi kwazo zonke izimo noma isimo, kodwa kufanele sicatshangelwe futhi isetshenziswe ngaphambi kokuba umuntu aqonde. Umenzi kumele aqonde isikhathi ngenkathi esemzimbeni, vuka. Isikhathi sibonakala sihlukile kwamanye amazwe futhi uthi. Isikhathi sesikhathi sokuziqaphela sibonakala singasifanani ngenkathi siphapheme njengesikhathi sokuphupha, noma ngenkathi sibheke kakhulu, noma lapho umzimba ufa, noma ngenkathi sidlula ngemuva kokufa, noma ngenkathi silinde isakhiwo nokuzalwa umzimba omusha uzodla ifa emhlabeni. Ngayinye yalezi zinsuku zesikhathi ine "Ekuqaleni," ukulandelana, nokuphela. Isikhathi sibonakala sinyuka ebuntwaneni, sigijimela ebusheni, futhi ubuhlanga bukhula njalo kuze kube sekufeni komzimba.
Isikhathi yiwebhu yezinguquko, eziboshwe kusukela kuphakade kuze kube ngumzimba womuntu oguqukayo. I-loom lapho iwebhu iboshwe khona ifomu lokuphefumula. Umqondo womzimba ngumenzi nomqhubi we-loom, i-spinner yewebhu, kanye ne-weaver yezingubo ezibizwa ngokuthi "ezedlule" noma "ezikhona" noma "ezizayo". Ukucabanga kwenza i-loom yesikhathi, ukucabanga kucubungula i-web kwesikhathi, ukucabanga kugcina izembatho zesikhathi; futhi ingqondo yomzimba ingabe ukucabanga.
UKUKHALWA kungenye imfihlakalo, okuyisimangaliso kakhulu kunazo zonke. Igama elithi Consciousness lihlukile; liyizwi lesiNgisi elihlanganisiwe; ukulingana kwalo akuveli kwezinye izilimi. Ukubaluleka kwayo konke okubaluleke kakhulu futhi okushoyo akusikho, kodwa, kuyakwazisa. Lokhu kuzobonakala ekusetshenzisweni ukuthi igama lenziwe ukukhonza. Ukuze unikeze izibonelo ezivamile zokusebenzisa kabi kabi: Kuzwakala ezinkulumweni ezinjengokuthi "ulwazi lwami," nokuthi "ukuqonda komuntu"; futhi njengezilwane, ulwazi lomuntu, umzimba, psychic, cosmic, nezinye izinhlobo zokuqaphela. Futhi ichazwa njengokuqonda okujwayelekile, futhi okukhulu futhi ejulile, ephakeme futhi ephansi, ngaphakathi nangaphandle, ulwazi; kanye nokuqaphela okugcwele nokungakhethi. Ukusho kubuye kuzwe ngokuqala kokuqaphela, nokushintsha kokuqaphela. Omunye uzwa abantu bathi bahlangene noma babangela ukukhula, noma ukunwetshwa, noma ukwandiswa, kokwazi. Ukusetshenziselwa kabi kabi kwegama kulemibandela efana nalokhu: ukulahlekelwa ukwazi, ukubambelela ekuzileni; ukuze uphinde usebenzise, ​​ukuthuthukisa ukuqonda. Futhi omunye uzwa, ngokuqhubekayo, ngezizwe ezihlukahlukene, nezindiza, namadigri, nezimo zokuqaphela. Ukuqaphela kunzima kakhulu ukuba kungabi namakhono afanelekayo, okulinganiselwe noma okubekiwe. Ngaphandle kweqiniso leli bhuku lisebenzisa inkulumo: ukuqonda, noma, noma uku. Ukuchaza: noma yini eyaziwayo ingabe iyazi izinto ezithile, noma ukuthi iyini, noma iyazi okuthile izinga lokuqaphela.
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.
Kuzo zonke izimpilo zakho emhlabeni uye wafuna ngokungapheli, ulindele noma ufuna othile noma into engekho. Wena ngokungazizwa unomuzwa wokuthi uma ungathola lokho okulangazelayo, uzokwaneliseka, unelisekile. Ukukhunjulwa okukhunjulwa kweminyaka kuphakama; yizizwa zanamuhla zokudlula kwakho okukhohliwe; baphoqelela ukuphazamiseka kwezwe okuphindaphindiweko okuhlangenwe nakho okuhlangenwe nakho kokuhlangenwe nakho kanye nokungabi nalutho nokungabi nalutho komzamo womuntu. Kungenzeka uye wafuna ukuwanelisa lo mndeni, ngomshado, ngabantwana, phakathi kwabahlobo; noma, ebhizinisini, engcebweni, e-adventure, ekutholeni, enkazimulweni, enamandla, nangamandla-noma nganoma yimiphi enye imfihlo engayitholi yenhliziyo yakho. Kodwa akukho nenye yezinzwa ezingakwanelisa ngempela lokho kulangazelela. Isizathu ukuthi ulahlekile-yiyona ingxenye elahlekile kodwa engapheliyo ye-Triune Self engenakufa. Iminyaka edlule, wena, njengokuzizwa-nesifiso, ingxenye yomenzi, ushiye izingxenye zomcabango nezibazi ze-Triune Self yakho. Ngakho-ke ulahlekile ngokwakho ngoba, ngaphandle kokuqonda okunye kwe-Self Triune yakho, awukwazi ukuqonda wena, ukulangazelela kwakho, nokulahleka kwakho. Ngakho-ke ngezinye izikhathi uzizwa unesizungu. Ukhohliwe izingxenye eziningi oye wadlala ngazo kuleli zwe, njengezici; futhi ukhohliwe ubuhle kanye namandla oqobo owawuqaphela ngenkathi unomcabango wakho kanye nomwazi endaweni yokuhlala. Kodwa wena, njengomenzi, funa inyunyano elinganiselayo yomzwelo wakho-nesifiso emzimbeni ophelele, ukuze uzophinde ube nezingxenye zakho zomcabango nezibazi, njenge-Triune Self, endaweni yokuPhila. Emibhalweni yasendulo kube khona konke okushiwo kulokho kuhamba, emibintweni ethi "isono sokuqala," "ukuwa komuntu," njengokuvela kombuso nombuso lapho kuneliseka khona. Leso simo nombuso owasuka kuwo awukwazi ukuyeka ukuba; kungabuyiselwa abaphilayo, kodwa hhayi emva kokufa kwabafileyo.
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:
Ungase ubeke lezi zifundo kubantu abaningi njengoba uthanda, noma ufunde ngokushesha lapho uthanda-lokho okumele ukwenze; kodwa ngokuhamba kwesikhathi uzozifunda.
Ukucabanga Nokuqothulwa ➔