The Word Foundation

THE

WORD

NOVEMBER, 1907.


Copyright, 1907, neHW PERCIVAL.

MAMA NESHAMWARI.

MuKristu anoti Munhu ane Muviri, Mweya neMweya. ITheosophist inotaura kuti Munhu ane Mazano manomwe. Mune mazwi mashomanana ndeiyi Aya Mazano manomwe?

Iyo theosophist inotarisa murume kubva pamatanho maviri. Kubva pane mumwe iye anofa, kubva kune mumwe iye haafi. Chikamu chinofa chemunhu chakagadzirwa nenheyo ina dzakasiyana. Kutanga, muviri wenyama, uyo wakavakwa kubva pamagetsi, zvinwiwa, mweya nemoto, zviri zvese zvirimo zvemuviri wenyama. Chepiri, linga sharira, iri fomu, kana dhizaini yemuviri. Iyi fomu muviri ndeye ether, chinhu chisinga shanduke pane chinogara chichichinja muviri. Iyo dhizaini kana fomu yemuviri ndiyo musimboti uyo unogadzira zvisingaverengeke zvikafu zvemidziyo, zvinwiwa, magasi uye nechiedza chakatorwa mumuviri, uye chinochengetedza chimiro chazvo muhupenyu hwese. Yetatu, prana, kana musimboti wehupenyu. Iyi nheyo yehupenyu inoita kuti fomu remuviri riwedzere uye rikure, zvisizvo fomu racho raizogara rakafanana. Nesimba rehupenyu chikafu chemuviri wenyama chinochengetwa mukutenderera nguva dzese. Hupenyu hwehupenyu hunoputsa uye hunhu kubva zera uye kutsiva icho muchimiro nenyaya nyowani. Saka chekare chitakuri chinotakurwa uye chinotsiviwa nechinhu chitsva chemuviri, uye hupenyu hwehupenyu hwakavakirwa mumuviri wemuviri, uye iwo wemuviri wenyama unopihwa chimiro uye wakabatanidzwa pamwechete nekugadzira kana chimiro chemuviri. Chechina, akafanana, musimboti wechido. Chido nyama inokatyamadza inochiva mumunhu. Ndiwo hunhu hwekuzvarwa uye maitiro emhuka mumunhu, uye inoshandisa uye ichipa kutungamira kuupenyu uye chimiro chemuviri wenyama. Iyi nheyo ina dzinoumba chikamu chemunhu chinofa, chakaparadzaniswa, chakaparadzaniswa uye chinodzokera kuzvinhu zvakasvikirwa kubva kwairi.

Chikamu chisingafi chemunhu chakapetwa katatu: Kutanga, manas, pfungwa. Pfungwa ndiyo yakasarudzika nheyo iyo inoita murume munhu. Pfungwa ndiyo nheyo yekufunga iri mumunhu, iyo inoongorora, inopatsanura, inozvifananidza uye inozviona seyakaparadzana nevamwe. Iyo inosanganisa nechishuwo uye mukati mehupenyu hwepanyama ino funga chishuvo chekuve wega. Pfungwa zvikonzero, asi kuda kunoda; hunhu hunoshuva, kupokana nechikonzeroi chinodudza. Kubva pakusangana kwepfungwa nechishuvo kunouya zvese zvatakasangana nazvo muhupenyu. Nekuda kwekubatana kwepfungwa uye chishuvo isu tine hukama hwevanhu. Kune rimwe divi, kunhuva, kutsamwa, uye bongozozo; pane imwe, inonzwisisika, ine rugare ine rudo ine munhu anobva kwaari. Pfungwa ndiyo nheyo iyo huso hwechisiko hunoshandurwa; makomo akadururwa, nzizi dzakavakwa, matenga-mudenga anovakirwa masimba masimba ezvisikwa anosunganidzwa uye anofambiswa kuti agadzirise budiriro. Yechitanhatu, budhi, ndiyo mweya weuMwari, iwo musimboti uyo unoziva uye unonzwa wega kuva mune vamwe uye vamwe maawo. Ndiyo musimboti weukama hwechokwadi. Inozvibayira iyo kuti zvisikwa zvese zvinosimudzwa zvakakwirira. Ndiwo mota inoshanda kuburikidza nayo mweya wakachena. Yechinomwe, atma, iwo iwo mweya iwoawo, wakachena uye usina kusvibiswa. Zvinhu zvese zvinobatana mazviri, uye ndizvo zvinotarisisa mukati uye nezvese zvinhu. Pfungwa, mweya pamwe nemweya, ndizvo zviga zvisingafi, nepo chiri chemuviri, chimiro, hupenyu uye chishuvo chiri chinofa.

Kupatsanurwa kwechiKristu kwemunhu mumuviri, mweya nemweya hakuna kunyatsojeka. Kana nemuviri zvichireva chimiro chemuviri, saka sei nhoroondo yehupenyu hwakaparadzaniswa, chimiro chisingagumi uye mhuka iri mumunhu? Kana nemweya zvichinzi chinhu chinogona kurasika kana kuponeswa, izvi zvinoda tsananguro yakasiyana nekirisito. Mukristu anoshandisa mweya nemweya uye zvakafanana uye anoratidzika kunge asingakwanise kutsanangura mweya nemweya kana kusakwanisa kuratidza mutsauko uripo pakati peumwe neumwe. Iyo theosophist nekugadzika kwake kanomwe inopa zvemunhu tsananguro yemurume, izvo hazvo zvine musoro.

Mune mazwi mashomanana iwe unogona kundiudza chii chinoitika parufu?

Rufu zvinoreva kuparadzaniswa kwemuviri wemuviri nekugadzirwa kwayo, kana fomu yemuviri. Sezvo rufu rwunosondela fomu yemuviri we ether unozvibvisa wega kubva kutsoka kumusoro. Ipapo pfungwa kana ego dzinosiya muviri kuburikidza uye nemweya wekufema. Iwo mweya wekubva unomisa hupenyu, unosiya muviri fomu, uye fomu remuviri rinokwira kubva pachipfuva uye kazhinji rinobva rabuda kunze kwemukati kubva mumuromo. Tambo yakanga yabatanidza iyo yenyama neyemuviri muviri wayo yakabayiwa, uye kufa kwakaitika. Izvo hazvigoneke kumutsidzira muviri wenyama. Nongedzo yekuda inogona kubata iyo pfungwa yepamoyo muhusungwa kwenguva, kana iyo pfungwa panguva yehupenyu yakafunga nezvezvayo zvido seyakowo, mune izvo mamiriro ayo inoramba iine mhuka zvishuwo kusvikira nguva yakadaro yainogona kusiyanisa pakati payo pachavo, ipapo inopfuura ichipinda mumamiriro ekunze ekuzorora kana chiitiko chinoenderana nemafungiro ake epamusoro, anovaraidzwa nazvo uchiri kugara mumuviri wenyama. Ikoko kunosara kusvikira nguva yekuzorora kwayo yasvika kumagumo, ipapo inodzokera kuhupenyu hwepasi kuti ienderere mberi nebasa rayo kubva kunzvimbo yaakasiirwa.

Vazhinji vezvokunamata vanotaura kuti pamisangano yavo mweya yevakasimuka inoonekwa uye inotaurirana neshamwari. Theosophists vanoti izvi handizvo; kuti izvo zvinoonekwa hazvisi mweya asi shell, spook kana chido chemuviri icho mweya wakarasa. Ndiani akarurama?

Isu tinotora chirevo cheiyo theosophist kunge chakanyanyisa kurongeka, nekuti chinongedzo neicho chinogona kutaurirana pachivanzika chinongova icho chechinhu chakafungidzirwa nehupenyu panguva uye kutaura kwakadaro kunoshanda kune zvinhu zvepanyika, nepo chikamu chehunyanzvi munhu aitaura nezve zvinhu zvemweya.

Kana mweya wevanhu ungasungwa musungwa mushure mekufa nemuviri wayo unoda, nei mweya uyu usingaoneki pamisangano uye nei zvakashata kutaura kuti hazvioneki uye zvinotaurirana nevatambi?

Izvo hazvigoneke kuti mweya wemunhu uonekwe panzvimbo uye nekutaura neshamwari, asi hazvibviri kuti zviite, nekuti ivo "vagari" havazivi nzira yekudzora musungwa wenguva pfupi uye nekuti chitarisiko chakadai chaizodaidzwa neumwe anoziva sei, kana zvishuwo nekushuvira kukuru kweuyo arikurarama pamwe ne mweya we mweya. Zvakaipa kutaura kuti zvinoonekwa ndiyo mweya yevakabva nekuti mweya wemunhu usingakwanise kusiyanisa pakati pawo uye zvido zvawo unowanzo pfuura nepametorphosis yakafanana neyebhabhurosi kuitira kuti igone kuziva mamiriro ayo. Ichiri mumamiriro ezvinhu aya hachishande sezvakaita cocoon. Kuti mweya wemunhu unokwanisa kuzvimanikidza kuzvitsaura kubva kumhuka ungaramba kuva nechekuita nemhuka iyoyo inoita kuti itambure zvakadaro.

Chikonzero chechiitiko chisina kujairika chakadai sekuonekwa kwemweya wemunhu akasarudzika pachisikwa chingave kutaurirana neumwe aripo pane dzimwe nyaya, seizvozvo, senge ruzivo rwekukosha pamweya kana kukosha kwehunyanzvi kune uyo anotonyanya kubatikana. Kukurukurirana kwemasangano anoita masquerade pasi pezita remumwe munhu akaenda, kutaura uye kutaura pamusoro pezvinhu zvisina basa nekufungidzira pane imwe nguva chinhu chakayerwa nemumwe wevanogara. Dai shamwari dzedu dzekuenda dzakange dzine mhosva yekutaurirana kwakadai pakati pedu mukati mehupenyu hwavo hwese, isu, seshamwari, taizvichemera, asi zvakadaro isu taifanira kunge takamanikidzwa kuti tivaradze munzvimbo yekupenga, zvave kutoonekwa panguva imwechete kuti ivo vaive vapererwa nepfungwa. Izvi ndizvo chaizvo zvaitika kune zvisikwa zvinoratidzika mumashure. Ivo vakatorasika pfungwa. Asi chishuwo chatiri kutaura chinosara, uye chishuwo nechiratidzo chete chepfungwa chaive chakabatana nacho chinoratidzika pakuonekwa. Izvi zvinoratidzika zvinokwakuka kubva pane imwe musoro kuenda kune imwe zvisina kuratidza kwechikonzero kana chero kuchenjera kwekufunga kana kutaura. Kufanana nokupenga, ivo vanoratidzika kunge vanongoda kufarira chimwe chinhu, asi ivo vanongoerekana varasikirwa nenyaya, kana kubatana kwavo nacho, uye vanosvetukira kune imwe. Kana munhu akashanyira imba yekupenga, anozosangana nedzimwe nyaya dzakasiyana siyana. Vashoma vanozokurukura pamwe nekureruka pane dzakawanda nyaya dzekufarira, asi kana zvimwe nyaya zvikaunzwa zvemwedzi zvinopesana. Kana kukurukurirana kwacho kukaenderera mberi kwenguva yakaringana iyo pfungwa yavakasiya kuve yemunhu ichaonekwa. Zvakangoriwo nemashops kana mafomu ekuchiva anoratidzika pamasisitres. Ivo vanoratidzira tsika dzekare uye kushuvira uye kwehupenyu hwepasi uye vanozvitaura pachavo maererano neizvo zvido, asi zvinogara zvichidonha mukutaura kusinganzwisisike kana dzimwe nyaya dzikaunzwa dzisina kukodzera kune imwe shungu. Ivo vane hunyanzvi hwemhuka uye, semhuka, vachatamba nezvemunda voyambuka uye vachidzokorodza mateki avo kuti vadzore uyo anovateverera nemibvunzo inoteedzana. Kana kuvhima kunoenderera, iye anenge asara obvunza mubvunzi nekuti "nguva yake yasvika uye anofanirwa kuenda" kana zvimwe achataura kuti haazive kuti apindura sei pane zvaakabvunzwa. Kana mweya wemunhu wakashambwa ukaonekwa anogona kunge akananga uye achiremerwa mune zvaakataura uye nezvaakataura zvichave zvakakosha kumunhu anenge ataurwa. Mhando yekutaurirana kwake yaingave yehunhu, yehunhu kana yemweya kukosha, zvaisave zvezvinhu zvakajairwa, sezvazvinowanzoitika pamasekondi.

Kana kuonekwa pamisangano ndeye chete mabhomba, mahwendefa kana miviri yenyama, iyo yakasvibiswa nemweya yevanhu mushure mokufa, nei iri kukwanisa kukurukura nevatambi pane imwe nyaya inozivikanwa chete kune munhu ane hanya, uye nei Ndizvo here kuti nyaya imwechete icharehwa kakawanda?

Kana izvo zvipuka kana mafomu efariro akabatana mukati mehupenyu hwepasi nemazita avanoti aari, ivo vanoziva mimwe misoro, senge ndeyemunhu anopenga, asi vanongova ma automatons, vanodzokorora zvakapfuura zvakare zvakasununguka. pfungwa nezvishuwo zvehupenyu. Segiramufoni vanotaura izvo zvakange zvataurwa mavari, asi kusiyana negiramufomu ivo vane zvido zvemhuka. Sezvo zvishuwo zvavo zvakabatana nepasi, saka zvavari ikozvino, asi pasina kuzvidzora nekuda kwekuvapo kwepfungwa. Mhinduro dzavo dzinokurudzirwa uye kazhinji ndidzo dzinoratidzwa nemibvunzo yakaiswa kwavari, uye ndedzipi dzinoratidzwa navo mupfungwa dzemubvunzo kunyangwe angave asiri kuzviziva. Semuenzaniso, munhu angaona mwenje unoratidzwa pane ngowani yemupfekedzi kana chimwe chinhu chaangave asingazive. Kana mubvunzi achiudzwa nezvechimwe chinhu chaasati aziva nezvake, anozviona sechinhu chakanaka uyezve anofunga kuti chingangove chaizivikanwa iye chete nemuridzi wake, nepo chiri chete kuratidzwa kunoonekwa mundangariro dzemubvunzi kana zvimwewo kufungidzira kwechinoitika chinokonzerwa nechishuvo-fomu uye chakapihwa kutaura chero chiitiko chichiitendera.

Ichokwadi hachikwanisi kurambwa kuti mweya dzimwe nguva inotaura chokwadi uyewo inopa mazano iyo kana kutevedzwa ichaguma nekubatsirwa kwevose vanofunga. Ko theosophist, kana kuti chero ipi zvayo inopesana nekunamata, inoramba kana kutsanangurira kunze kwezvinhu izvi?

Hakuna theosophist kana mumwe munhu anoremekedza chokwadi anomboedza kuramba chokwadi, kana kubvisa chokwadi, kana kuzama kuvanza chokwadi, kana kuzvitsanangura achienda. Kuedza kwemunhu chero upi zvake anoda chokwadi kuwana pane chokwadi, kwete kuvanda; asi kuda kwake chokwadi hakudi kuti agamuchire sechokwadi zvirevo zvemunhu asingafungi, kana izvo zveanogogogodza, kana chigobvu, kana chimhete, achizvinyudza pakuona seshamwari inodiwa yaenda. Iye anoteerera kune izvo zvinonzi zvikaitwa, obva aratidzira izvo zvinotaurwa kuti ndezvechokwadi kana kuti kunyepa nehuchapupu hwakatungamirwa. Izvo chokwadi zvinogara zvichizviratidza. Kubva mumiromo yavo, vasande vanozviratidza sevatsvene, vazivi kuti vave huzivi; kutaura kwevanhu vasingafungi kunovaratidza kuva vasingafungi uye spooks inoratidza ivo kuva spooks. Isu hatitende kuti vafemberi vanopesana nechokwadi cheMweya, asi vanoramba zvinotaurwa nevazhinji vezvemweya.

Chikamu chekutanga chemubvunzo ndechekuti: "midzimu" dzimwe nguva inotaura chokwadi. Ivo vanodaro — dzimwe nguva; asi ndozvakaitawo tsotsi rakaomesesa moyo nekuda kwenyaya iyo. Sezvo pasina imwe nguva yechokwadi chakataurwa na "mweya" wakapihwa, isu tichagona kutaura kuti zvokwadi kana zvokwadi zvinotaurwa neizvo vamwe vanhu vanozomeedzera pakudaidza kuti "midzimu" ndeyezvinhu zvakajairika. Izvo, semuenzaniso, sekutaura kuti mukati mevhiki iwe uchagamuchira tsamba kubva kuna Mary, kana John, kana kuti Maria acharwara, kana kupora, kana kuti imwe rombo rakanaka richawira, kana kuti shamwari ichafa, kana kuti tsaona ichaitika. Kana chimwe chezvinhu izvi chingave chokwadi chingangoenda kunoratidza kuti chimwe chikamu - chingave chemhando yepamusoro kana chakaderera-chinokwanisa kuona zvakanakisa kupfuura zvaakaita, kana asina kudzidza. Izvi zvakadaro nekuti muviri woga woga unoona pane iyo ndege iri kushanda pairi. Paunenge uchigara mumuviri wenyama, munhu anoona zvinhu zvepanyama kuburikidza nemafungiro enyama; uye zviitiko zvinoonekwa chete panguva yekuitika kwavo, sekutora chando, kana kudonha, kana kugamuchira tsamba, kana kusangana netsaona. Asi kana imwe isingaganhurwe kumuviri wemuviri uye ichiri nemafungiro, idzi pfungwa dzinoshanda mundege inotevera iyo yepanyama, inova iyo astral. Mumwe anoshanda pane imwe ndege yeAralral anogona kuona zviitiko zvichiitika ipapo; maonero ari mune imwe ndege yeAralral anobva kune yakakwirira ivhu pane yepanyama. Saka, semuenzaniso, pfungwa kana chinangwa cheumwe chekunyora tsamba chinogona kuonwa nemunhu anokwanisa kuona zvakadaro, kana kufunga, kana kutonhora kunogona kufungidzirwa nechokwadi nekuona mamiriro echitarisiko chemuviri wemunhu kuva nazvo. Dzimwe tsaona dzinogona kuve dzinofanofungidzirwa kana zvinangwa zvadzo zvave mukutenderera. Izvi zvinokonzeresa zvinogara zvisingafungiki mundangariro kana zviito zvevanhu, uye kana chikonzero chikazopihwa mhedzisiro inotevera. Kuenzanisira: kana dombo rakandwa mumhepo mumwe anogona kufanotaura nezvekudonha kwaro nguva refu risati rabata pasi. Zvinoenderana nesimba iro rakakandirwa pasi pamwe neiyo arc yekukwira kwayo, iyo nzvimbo yekubvondoka kwayo uye nebanga rawaizodonha zvinogona kufanozivikanwa.

Entities who function on the astral plane may thus see the causes after they are generated and may predict an event with accuracy because they can see in the astral that which will occur in the physical. But a murderer can see the ascent of a stone and predict its descent quite as truly as a saint or a philosopher. These are of material things. The advice given as to how to avoid an accident does not prove that it is given by an immortal soul. A villain might advise one of an impending accident as accurately as a sage. Either might advise one standing in the way of a descending stone and prevent his injury. So might a lunatic. It might be asked how such advice could be given by a spook, if a spook is devoid of mind. We would say that a spook is devoid of mind in the same sense that a hopelessly insane man is devoid of mind. Even though he lose a knowledge of his identity, there is a slight reflection that is implanted on the desire, and it remains with the desire. It is this reflection that gives the semblance of mind in certain cases, but it must be remembered that although the shell has lost the mind that the animal remains. The animal has not lost its cunning and the cunning of the animal with the impression left by the mind enables it to follow, under certain cases, such as those already instanced, the events transpiring in the realm where it functions. The facts are then reflected on itself as a picture may be reflected by a mirror. When an event is reflected on the desire body and this picture is connected with or related to one of the sitters at the seance, the spook or shell responds to the thought picture reflected on it and attempts to voice forth the thought or impression as a piano would voice forth or respond to the person who operated its keys. When a sitter at a seance has lost or mislaid something, this loss remains as a picture in his mind and this picture is stored as an old memory. The picture is often perceived or reflected by the desire body or spook. It then responds to the picture by telling the sitter that at such a time was lost such an article of value, or that this article may be found by him, in the place where he had put it, or where it had been lost. These are instances where the facts are stated and advice given, which proves to be correct. On the other hand, where one fact is given, a hundred falsehoods are said, and where advice is once correct, it is a thousand times misleading or harmful. We therefore say that it is a waste of time and detrimental to ask and follow the advice of the departed. It is a well known fact that all people who prey on the weaknesses of others, engaged in betting, or gambling, or speculations on the market, allow their intended victims to win small sums of money, or they will flatter the victim on his shrewdness in speculation. This is done to encourage the victim to continue his risk, but eventually this results in his utter failure and ruin. Similar is the case with mediums and spook chasers and phenomena hunters. The little facts which they find true entice them to continue their practices until, like the speculator, they are in too deep to get out. The spooks assume control and may finally obsess the victim entirely and then follows failure and ruin. The statistics of mediumship and of phenomena chasers will prove these statements true. And the one who champions the “spirits” can neither “deny nor explain away these facts.”

HW Percival