Bhuku iri rakanyorerwa Benoni B. Gattell panguva dzakasiyana pakati pemakore 1912 uye 1932. Kubva panguva iyoyo yakashanda zvakare uye zvakare. Iye zvino, mu1946, pane mapeji mashomanana asina kumbobvira achinjwa zvishoma. Kuzvidzivirira kudzokorora uye kunetseka mapeji ose akabviswa, uye ndakawedzera zvikamu zvakawanda, ndima uye mapeji.

Pasina rubatsiro, hazvina chokwadi kana basa racho raizove rakanyorwa, nokuti zvakanga zvakaoma kwandiri kufunga nekunyora panguva imwe chete. Mumuviri wangu waifanira kunge wakanyarara apo ndaifunga nyaya yacho muchimiro uye ndakasarudza mazwi akakodzera kuti aite chimiro chemufananidzo wacho: uye naizvozvo, ndiri kumuonga chaizvo nokuda kwebasa raakaita. Ndinofanirawo pano kubvuma mahofisi emhando dzevamwe shamwari, vanoda kuregwa kusatumidzwa zita ravo, nekuda kwemazano avo uye rubatsiro rwepamhizha mukupedzisa basa.

Basa rakaoma zvikuru nderokuwana mazwi ekuratidza nyaya yakarondedzerwa yakarapwa. Kushingaira kwangu kwakave kuri kuwana mazwi nemitsara inonyanya kuratidza zvinoreva uye maitiro ezvimwe zvinhu zvisingaiti, uye kuratidzira ukama hwavo husinganzwisisiki kune vanozviziva mumitumbi yevanhu. Mushure mekuchinja kudzokorora ini pakupedzisira ndakagadzirirwa pamashoko anoshandiswa pano.

Nyaya dzakawanda hazviitwi zvakajeka sezvandingadi kuti dzive, asi kuchinja kunoitwa kunofanira kunge kwakakwana kana kusingaperi, nokuti pane imwe neimwe kuverenga dzimwe shanduko dzakaratidzika dzakakosha.

Handifungi kuti ndiparidze kune ani zvake; Handifungi somuparidzi kana mudzidzisi. Dai zvakanga zvisiri kuti ndine mhosva pamusoro pebhuku racho, ndingada kuti hupenyu hwangu hurege kutumidzwa semunyori wayo. Ukuru hwezvidzidzo zvandinopa ruzivo, kunondisunungura uye kunondisunungura kubva pakuzvifunga uye kunorega kukumbira kwekuzvininipisa. Ndinotya kutaura zvisinganzwisisiki uye zvinotyisa kumunhu anoziva uye asingafi uri mumitumbi yose yevanhu; uye ini ndinotora pachena kuti munhu wacho achasarudza zvaanoda kana kuti haazoiti nemashoko akaiswa.

Vanhu vanofunga vakatsigira kudiwa kwokutaura pano pane zvimwe zvandaifunga mumamiriro ezvinhu ekuziva, uye nezvezviitiko zvehupenyu hwangu zvinogona kubatsira kutsanangura kuti zvaive zvakakwanirei kuti ndizive uye ndinyora zvezvinhu zvakadai Kusiyana kwezvavanotenda. Vanoti izvi zvakakosha nokuti hapana bhuku rekunyora mabhuku rakabatanidzwa uye hapana zvinyorwa zvinopiwa kuti zvigadzirise zviri kutaurwa pano. Zvimwe zvezviitiko zvangu zvakange zvisina kufanana nezvimwe zvandakambonzwa kana kuverenga. Kufunga kwangu pamusoro pehupenyu hwevanhu uye nyika yatinogara mariri kwakaratidzwa kwandiri zvidzidzo uye zviitiko zvandisina kuwana zvakataurwa mumabhuku. Asi zvingava zvisina musoro kufunga kuti nyaya dzakadaro dzinogona kunge dziri, asi dzisingazikamwi kune vamwe. Panofanira kunge kune avo vanoziva asi havagoni kuudza. Ini ndiri pasi pechibvumirano chekuvanzika. Ini ndiri wechiri musangano chero ipi zvayo. Handina kutenda pakutaura zvandakawana nekufunga; kuburikidza nekufunga kwakasimba paanenge amuka, kwete muhope kana mukutenda. Handisati ndambove kana kuti ini ndinongoda kuva mukutenda kwemarudzi ose.

Zvandave ndichiziva pavanenge ndichifunga nezvenyaya dzakadaro sedzvimbo, zvikamu zvehutano, mutemo wezvinhu, njere, nguva, zviyero, kusika uye kugadzirisa mafungiro, ndicha, ndakavimba, ndakazarura mazamu ekutsvakurudza nekushandiswa kwemazuva ano . Panguva iyoyo mufambiro wakanaka unofanira kuva chikamu chehupenyu hwehupenyu, uye inofanira kuramba ichienzanisa nesayenzi nekugadzirwa. Ipapo hupfumi hunogona kuramba huchienderera mberi, uye kuzvidzora neHurununguro kuchava mutongi wehupenyu humwe uye hurumende.

Heano mufananidzo wezvimwe zviitiko zvehupenyu hwangu hwekutanga:

Rhythm yaiva manzwiro angu okutanga ekubatana nenyika ino. Gare gare ndainzwa mukati memuviri, uye ndainzwa mazwi. Ndakanzwisisa zvinorehwa nemanzwi aitwa nemazwi; Handina kuona chinhu, asi ini, semanzwiro, ndaigona kuwana zvinorehwa neshoko chero ripi-izwi rinoratidzwa, nerwiyo; uye kunzwa kwangu kwakapa mufananidzo uye ruvara rwezvinhu zvakatsanangurwa nemashoko. Apo ndaigona kushandisa pfungwa yekuona uye ndaigona kuona zvinhu, ndakawana mafomu uye maitiro ayo ini, sokufunga, ndakanga ndanzwa, kuti ndive mune chibvumirano chakaenderana nezvandakanga ndawana. Pandakanga ndava kushandisa simba rekuona, kunzwa, kuravira uye kunhuwa uye kunogona kubvunza uye kupindura mibvunzo, ndakazviwana ndiri mutorwa munyika isingazivikanwi. Ndaiziva kuti ini handiri muviri wandaigara, asi hakuna munhu aigona kundiudza kuti ndiani kana kuti ndaiva kupi kana kuti ndakabva kupi, uye vazhinji vevaya vandakabvunza vaiita sekutenda kuti yaiva miviri yavakagara.

I realized that I was in a body from which I could not free myself. I was lost, alone, and in a sorry state of sadness. Repeated happenings and experiences convinced me that things were not what they appeared to be; that there is continued change; that there is no permanence of anything; that people often said the opposite of what they really meant. Children played games they called “make-believe” or “let us pretend.” Children played, men and women practiced make-believe and pretense; comparatively few people were really truthful and sincere. There was waste in human effort, and appearances did not last. Appearances were not made to last. I asked myself: How should things be made that will last, and made without waste and disorder? Another part of myself answered: First, know what you want; see and steadily hold in mind the form in which you would have what you want. Then think and will and speak that into appearance, and what you think will be gathered from the invisible atmosphere and fixed into and around that form. I did not then think in these words, but these words express what I then thought. I felt confident I could do that, and at once tried and tried long. I failed. On failing I felt disgraced, degraded, and I was ashamed.

I could not help being observant of events. What I heard people say about things that happened, particularly about death, did not seem reasonable. My parents were devout Christians. I heard it read and said that “God” made the world; that he created an immortal soul for each human body in the world; and that the soul who did not obey God would be cast into hell and would burn in fire and brimstone for ever and ever. I did not believe a word of that. It seemed too absurd for me to suppose or believe that any God or being could have made the world or have created me for the body in which I lived. I had burned my finger with a brimstone match, and I believed that the body could be burned to death; but I knew that I, what was conscious as I, could not be burned and could not die, that fire and brimstone could not kill me, though the pain from that burn was dreadful. I could sense danger, but I did not fear.

People did not seem to know “why” or “what,” about life or about death. I knew that there must be a reason for everything that happened. I wanted to know the secrets of life and of death, and to live forever. I did not know why, but I could not help wanting that. I knew that there could be no night and day and life and death, and no world, unless there were wise ones who managed the world and night and day and life and death. However, I determined that my purpose would be to find those wise ones who would tell me how I should learn and what I should do, to be entrusted with the secrets of life and death. I would not even think of telling this, my firm resolve, because people would not understand; they would believe me to be foolish or insane. I was about seven years old at that time.

Fifteen or more years passed. I had noticed the different outlook on life of boys and girls, while they grew and changed into men and women, especially during their adolescence, and particularly that of my own. My views had changed, but my purpose—to find those who were wise, who knew, and from whom I could learn the secrets of life and death—was unchanged. I was sure of their existence; the world could not be, without them. In the ordering of events I could see that there must be a government and a management of the world, just as there must be the government of a country or a management of any business for these to continue. One day my mother asked me what I believed. Without hesitation I said: I know without doubt that justice rules the world, even though my own life seems to be evidence that it does not, because I can see no possibility of accomplishing what I inherently know, and what I most desire.

In that same year, in the spring of 1892, I read in a Sunday paper that a certain Madam Blavatsky had been a pupil of wise men in the East who were called “Mahatmas”; that through repeated lives on earth, they had attained to wisdom; that they possessed the secrets of life and death, and that they had caused Madam Blavatsky to form a Theosophical Society, through which their teachings could be given to the public. There would be a lecture that evening. I went. Later on I became an ardent member of the Society. The statement that there were wise men—by whatever names they were called—did not surprise me; that was only verbal evidence of what I inherently had been sure of as necessary for the advancement of man and for the direction and guidance of nature. I read all that I could about them. I thought of becoming a pupil of one of the wise men; but continued thinking led me to understand that the real way was not by any formal application to anybody, but to be myself fit and ready. I have not seen or heard from, nor have I had any contact with, “the wise ones” such as I had conceived. I have had no teacher. Now I have a better understanding of such matters. The real “Wise Ones” are Triune Selves, in The Realm of Permanence. I ceased connection with all societies.

Kubva munaNovember we1892 ndakapfuura nepanoitika zvinoshamisa uye zvakakosha, zvinotevera, mukati megore ra1893, pane zvakaitika kune imwe nguva inoshamisa yehupenyu hwangu. Ndakanga ndayambuka 14th Street ku4TH Avenue, muNew York City. Motokari nevanhu vakanga vachikurumidza. Ndichiri kuenda kumaodzanyemba kwakadziva kumabvazuva kwekona, Chiedza, chakakura kudarika chemazana emasikati akazaruka mukati mepamusoro mangu. Mune nguva iyoyo kana kuti chinhano, zvisingaperi zvakasungwa. Pakanga pasina nguva. Kureba uye zviyero zvakanga zvisina kuonekwa. Zvinhu zvakasikwa zvikamu. Ndanga ndichiziva zviyero zvezvisikwa uye zvezvikwata seIntelligences. Mukati nepamusoro, saka kutaura, pakanga paine Zviratidzo zvikuru uye zvishoma; iyo yakakura zvikuru iyo Mwenje miduku, iyo yakaratidza marudzi akasiyana eunyamu. Mwenje yakanga isiri yezvakasikwa; ivo vaiva Mwenje seIntelligences, Conscious Lights. Zvichienzaniswa nekupenya kana kuchena kweZviedza izvi, chiedza chezuva chakange chakakomberedza chaiva dutu guru. Uye mukati uye kuburikidza neChiedza chese uye zviyero nezvimwe zvinhu ndaive ndichiziva hupo hweHupo hweNyasha. Ndakanga ndichiziva Consciousness seYokupedzisira uye Isina Chokwadi, uye ndinoziva hukama hwezvinhu. Handina kufara, kunzwa, kana kufara. Mashoko anokundikana zvachose kuti atsanangure kana kutsanangura CHINOKOSHA. Zvingava zvisina maturo kuedza kutsanangurwa kwehukuru hwakakura uye simba uye kurongeka uye hukama muhutano hwezvandakanga ndava kuziva. Kaviri mukati memakore gumi nemana akatevera, kwenguva refu pachiitiko chimwe nechimwe, ndaiziva Consciousness. Asi panguva iyoyo ndakanga ndisingazivi zvekuti ndakanga ndichiziva munguva iyoyo yekutanga.

Being conscious of Consciousness is the set of related words I have chosen as a phrase to speak of that most potent and remarkable moment of my life.

Consciousness is present in every unit. Therefore the presence of Consciousness makes every unit conscious as the function it performs in the degree in which it is conscious. Being conscious of Consciousness reveals the “unknown” to the one who has been so conscious. Then it will be the duty of that one to make known what he can of being conscious of Consciousness.

The great worth in being conscious of Consciousness is that it enables one to know about any subject, by thinking. Thinking is the steady holding of the Conscious Light within on the subject of the thinking. Briefly stated, thinking is of four stages: selecting the subject; holding the Conscious Light on that subject; focusing the Light; and, the focus of the Light. When the Light is focused, the subject is known. By this method, Kufunga Nekupedzisira zvakanyorwa.

The special purpose of this book is: To tell the conscious selves in human bodies that we are inseparable doer parts of consciously immortal mumwe munhu trinities, Triune Selves, who, within and beyond time, lived with our great thinker and knower parts in perfect sexless bodies in the Realm of Permanence; that we, the conscious selves now in human bodies, failed in a crucial test, and thereby exiled ourselves from that Realm of Permanence into this temporal man and woman world of birth and death and re-existence; that we have no memory of this because we put ourselves into a self-hypnotic sleep, to dream; that we will continue to dream through life, through death and back again to life; that we must continue to do this until we de-hypnotize, wake, ourselves out of the hypnosis into which we put ourselves; that, however long it takes, we must awake from our dream, become conscious of isu as ourselves in our bodies, and then regenerate and restore our bodies to everlasting life in our home—The Realm of Permanence from which we came—which permeates this world of ours, but is not seen by mortal eyes. Then we will consciously take our places and continue our parts in the Eternal Order of Progression. The way to accomplish this is shown in chapters which follow.

* * *

Pano izvi kunyora rugwaro rwebasa iri kune printer. Pane nguva shoma yekuwedzera pane zvakanyorwa. Munguva yemakore mazhinji ekugadzirira kwayo yave ichiwanzobvunzwa kuti ini ndinosanganisira mune zvinyorwa zvinyorwa zvinyorwa zveBhaibheri zvinoratidzika kusinganzwisisiki, asi izvo, muchiedza chezvakataurwa mumapeji aya, zvinonzwisisika uye zvinoreva, uye ndezvipi , panguva imwechete, vatsigira zvakataurwa mubasa iri. Asi ndakanga ndisingatauri kuenzanisa kana kuratidza mabhairano. Ndaida kuti basa iri ritongorwe pane zvaro chete.

In the past year I bought a volume containing “The Lost Books of the Bible and The Forgotten Books of Eden.” On scanning the pages of these books, it is astonishing to see how many strange and otherwise incomprehensible passages can be comprehended when one understands what is herein written about the Triune Self and its three parts; about the regeneration of the human physical body into a perfected, immortal physical body, and the Realm of Permanence, —which in the words of Jesus is the “Kingdom of God.”

Zvakare zvikumbiro zvaitwa zvekujekeswa kwendima dzeBhaibheri. Zvimwe zvakanaka kuti izvi zviitwe uye zvakare zvakavengwa nevaverengi Kufunga Nekupedzisira be given some evidence to corroborate certain statements in this book, which evidence may be found both in the New Testament and in the books above mentioned. Therefore I will add a fifth section to Chapter X, “Gods and their Religions,” dealing with these matters.

HWP

New York, March 1946