The Word Foundation

THE

WORD

MARCH, 1908.


Copyright, 1908, neHW PERCIVAL.

MAMA NESHAMWARI.

Kana iri ichokwadi kuti hapana asi kunze kwehombodo, zviputi uye masangano asingabviri manas anoonekwa, maererano nedzidziso dzeanosophika, pamisangano, kubva kupi kunobuda ruzivo uye dzidziso dzemafirosofi uye anowanzo dzidziso dzouMwari, izvo vamwe vasvikiro vasina mubvunzo vakagamuchira?

Kudzidzisa kwerudzi chero rupi kunotakura kukosha kwayo mukati kana mukati mayo. Dzidziso dzese dzinofanirwa kutongwa pamusoro pezvakakosha, zvisinei nekwavanobva kana masimba. Zvinoenderana nesimba reuyo anogashira dzidziso yekuti kana achikwanisa kutonga dzidziso yacho kukosha kwayo chaiko. Dzimwe dzidziso dzakatarisana nezviso zvavo pane zvese zviripo kwavari, nepo zvimwe zvichitariswa mukati, kufunga pamusoro uye kusunganidzwa iro rechokwadi risati razivikanwa. Kazhinji kacho masvikiro anogunun'una uye anoteedzera pamashure, uye vateereri vanogamuchira kutaura uku vachishamisika. Dzimwe nguva svikiro rinogona kugamuchira kana kudzokorora hurukuro yehunyanzvi, iyo inonzi inodzvanyidzwa neimwe kudzora. Kana kudzidzisa kwehuzivi kana kwehumwari hunopihwa kuburikidza nesvikiro, zvinogona kunzi kubva kune wepakati wepakati ego, kana kubva kumurume akangwara achiri kurarama mumuviri, kana kubva kune iye akadzidza kuzvipatsanura uye kurarama musiyano. kubva mumuviri wenyama, kana kungave kunobva kune iye wakasiya hupenyu huno, asi asina kuzvinatsa kubva pachishuvo chake chemuviri chinobva chamubatanidza nenyika uye iye angave asiri pasi pegariro rekupererwa neakajairwa nemunhuwo zvake. munguva uye mushure mekufa.

Kudzidzisa kwakakodzera panguva kunogona kubva kune chero eichi zvinyorwa, kubudikidza nesvikiro, kungave pachivanzika kana kwete. Asi haimbofanirwe kudzidziswa kuve yakakosheswa nekuti kunobva kune kwainobva kune iro kunonzi se "chiremera"

Unoita basa rakafa pachako here kana kuti pamwe chete kuti uwane imwe mugumo?

Tinorevei tichiti “vakafa?” Muviri unofa uye wobva wanyungudika. Izvo hazvishande mushure mekufa uye fomu rayo rakanyungudutswa kuita mweya mutete. Kana na “vakafa” zvairehwa zvishuwo zvemunhu, saka tinogona kutaura kuti vanopfuurira kwenguva, uye zvishuvo zvakadaro zvevanhu zvinoramba zvichienderera mukuedza kwavo kuwana chinhu chavo kana zvinhu. Mumwe nemumwe wevakafa vakadaro vanofanirwa kushandira magumo ake, nekuti seumwe neumwe unoshandira kuchiva chavo havana hanya nekuwana mhedzisiro yevamwe. Kana kune rumwe rutivi, ne "vakafa" zvichireva chikamu icho cheuyo chinoramba chichibva kubva kuupenyu kuenda kuupenyu, saka tinoti chingararama mushure mekufa munyika yezvibodzwa zvayo zvakavakirwa naiye, uye nekunakirwa kwake , kana pfungwa dzayo dzingave dzakadai sekuverengera muzvinangwa zvavo zvehupenyu hwevamwe, mune izvo mamiriro ezvinhu angave akafa achararama kunze kana kufadza pfungwa dzaakange aumba munguva yehupenyu hwepasi. Pasi rino inzvimbo yebasa. Vakafa vanopfuura vachipinda mune zororo gadziriro yokudzoka kwavo kupasi rino nebasa. Zvezvisaririra zvisingafi zvinoshanda kuburikidza nemiviri ino yepanyika, vamwe vanoshanda munyika ino kuwana mimwe migumo sevanhu vamwe, vamwe vachishanda pamwe chete kuti vasvike kumagumo. Imwe neimwe yekirasi yekutanga inoshanda noudyire kune yayo pachavo magumo. Imwe kirasi inoshanda mumwe nemumwe uye pamwe chete kuti zvifadze vese. Izvi zvinoshanda kune ese maviri emakirasi aya asina kuwana kusafa kwavo, zvichireva nekusafa kusagadzika uye kuenderera mberi kwekuziva kuvapo kuburikidza nenyika dzese nemamiriro ezvinhu. Zvakaita sevakawana kusafa muhupenyu hwazvino zvinogona kushanda mushure mekufa kwemuviri nekuda kwechinhu chavo chega kana chakanakira zvese. Hupenyu uhu ndiyo nzvimbo yebasa pasi rino kune munhuwo zvake munhu. Mudunhu kana afa haashande, sezvo ndiyo nguva yekuzorora.

Vakafa vanodya sei, kana zvachose? Chii chinotsigira upenyu hwavo?

Food is necessary to maintain the existence of a body of whatever kind. Rocks, plants, animals, men and gods require food to continue existence. The food of one is not the food of all. Each kingdom uses as food the kingdom below it and in turn serves as food for the kingdom above it. This does not mean that the gross body of one kingdom is the food of the other, but that the essence of these bodies is the food which is either taken from the kingdom below or offered to the kingdom above. Dead bodies of men serve as food for the earth, the plants, the worms and animals. The entity which used the food continues its existence by food, but the food of such entity is not the same food that was used to continue the existence of its physical body. After death the real man passes into a state of rest and enjoyment, only after he has separated himself from the gross desires of his physical life. By his association with these desires through contact with the physical world he gives to these desires a semblance of human being and these desires partake somewhat of thought, but only in the sense that a glass bottle partakes of the fragrance of a perfume which it contained. These are usually the entities which appear after death. They continue their existence by food. Their food is taken in many ways, according to the particular nature of the entity. To perpetuate the desire is to repeat it. This can only be done by experiencing the particular desire through the physical body of a human being. If this food is refused by living human beings the desire burns itself out and is consumed. Such desire forms do not eat physical food, because they have no physical apparatus to dispose of physical food. But desire and other entities, such as nature elementals, perpetuate their existence in form by the smell of foods. So in this sense they may be said to live on the smell of foods, which is the grossest form of food of which they are able to make use. Owing to this fact, certain classes of elementals and discarnated human desire entities are attracted to certain localities by the odors which arise from foods. The grosser the odor the more dense and sensual will be the entity attracted; pre-human entities, elementals, nature sprites are attracted and propitiated by the burning of incense. The burning of incense attracts or repels such classes or entities according to their nature. In this sense “the dead” may be said to eat. In a different sense the departed conscious principle who lives in his ideal heaven or state of rest may also be said to eat in order to continue his existence in that state. But the food which he lives on is of the ideal thoughts of his life; according to the number of his ideal thoughts he furnishes the food which he assimilates after death. This truth was symbolized by the Egyptians in that part of their Book of the Dead in which it is shown that the soul after it has passed through the Hall of the Two Truths and has been weighed in the balance, passes into the fields of Aan Ru, where it finds wheat of the growth of three and five and seven cubits high. The departed can only enjoy the period of rest, the length of which is determined by his ideal thoughts while on earth. When these are exhausted he returns again to earth.

Ko vakafa vanopfeka nguo here?

Ehe, asi zvinoenderana nekuumbwa kwemuviri uri kupfeka, wekufunga wakaumbwa ivo uye neunhu hwavanoda kuratidza. Zvipfeko zvemunhu chero murume kana dzinza chiratidzo chehunhu hwemunhu kana wevanhu. Kunze kwekushandiswa kwezvipfeko sekudzivirirwa kubva kumamiriro ekunze, vanoratidza zvimwe zvakasarudzika zvekuravira nehunyanzvi. Izvi ndizvo zvese mhedzisiro yemufungo wake. Asi kupindura mubvunzo uyu zvakananga, tingati zvinoenderana nenzvimbo mune vakafa kuti pane vanopfeka zvipfeko. Kana zvanyatsobatanidzwa mukufunga pamwe nenyika iyo sangano rakasiya richachengetedza tsika nehunhu hwenyika hwenzvimbo iyo hwakatamira, uye kana icho chakadaro chinogona kuoneka chingaonekwe mune zvipfeko zvainyanya kukodzera pakuchiva kwayo. Zvinoratidzika mune chipfeko chakadaro nekuti chero chichifunga chiri, kuti chaizove, uye zvipfeko izvo munhu zvaanga achapfeka zvakasikwa mukufunga kwake ndezviya zvaangadai akashandisa achiri mupenyu. Kana, zvisinei, pfungwa dzevakasiya dzikachinja kubva mune imwe mamiriro kuenda kune imwe, ipapo aizoonekwa mune zvipfeko zvaangave akafunga, kuti zvienderane nemamiriro acho. Nekudaro, nekuda kwekufunga kwevanhu, zvipfeko zvinorongerwa kuvanza hurema kana kugadzirisa chimiro, zvakaringana kuchengetedza kana kudzivirira kubva kune inopisa mamiriro ekunze, asi pane nzvimbo iyo munhu anopfuura nayo kana afa uye kwaanoonekwa sezvaari chaizvo uye kwete sezvipfeko zvaimuita kuti aoneke. Iyi nzvimbo iri muchiedza chemwari wake wemukati, iye anomuona sezvaari uye anotonga zvakafanira. Munzvimbo iyoyo munhu haadi zvipfeko kana chero dziviriro, sezvo iye asiri pasi kana kukanganiswa nepfungwa dzezvimwe zvisikwa. Saka “vakafa” vanganzi vanopfeka zvipfeko kana vachizvida kana kuti vanoda zvipfeko, uye vanganzi vanopfeka zvipfeko zvinodiwa kuti vadzivirire, kuvanza kana kuchengetedza miviri yavo zvinoenderana nemamiriro avari mairi.

Ko vakafa vanogara mudzimba here?

Mushure mekufa muviri wemuviri wakanyatsoiswa mubhasikiti waro wemapuranga, asi chimiro chemuviri, iyo astral body, hachigari mumba umo. Inoparara sezvinoita muviri nezveguva; zvakawandisa kune rumwe rutivi rwemuviri. Kana iri nhengo inogara mumuviri, inogara mumamiriro ezvinhu akadaro kana nharaunda izvo zviri zvakanyanya mukuchengetedza nemamiriro ayo. Kana iyo pfungwa yakakurisa yave yakadaro yekuikwevera kune imwe imba kana nzvimbo, iripo kungave mukufunga kana pamberi. Izvi zvinoshanda kune muviri unoda, asi chinzvimbo chinogara munyika chairo mushure mekufa - chinowanzonzi nedenga - chingagara mumba, zvichizvikonesa kufunga nezveimba nekuti inogona kupenda chero mufananidzo wainofarira. Imba kana paine yaizogaramo yaingave imba yakanaka, yakavakwa nekufunga kwayo, uye kwete nemaoko emunhu.

Ko vakafa vakarara here?

Rufu chairwo kurara, uye iko kurara kwenguva refu kana pfupi seiko kwakaitwa neakamboshanda pasi rino. Kurara inguva yekuzorora, kubvunda kwechinguvana kubva muchiitiko pane chero ndege. Pfungwa yepamusoro kana ego hairari, asi muviri kana miviri kuburikidza neinoshanda inoda zororo. Kuzorora uku kunonzi kurara. Saka muviri wenyama, nhengo dzawo dzese, masero uye mamorekuru anorara kana kuti ane nguva pfupi asi ipfupi, izvo zvinovatendera kuti vazviratidze pachavo nemagineti nemagetsi kune yavo mamiriro.

HW Percival