The Word Foundation

THE

WORD

AUGUST, 1909.


Copyright, 1909, neHW PERCIVAL.

MAMA NESHAMWARI.

Pane imwe nzvimbo yekutaura kwevaya vanoti mweya yevanhu vakabva vakabva kune shiri kana mhuka?

Pane chimwe chikonzero chebvunzo, asi chirevo chose ndechechokwadi. Mweya yemunhu haidzokerazve mudenga kana shiri kunze kwekunge aya mazwi akashandiswa kuvanhu. Mushure mekufa kwemunhu, nheyo dzayo dzakange dzakaverengerwa dzichibva dzadzokera kuhumambo kana munzvimbo dzavainge vadhonzwa kuzovakwa kwemutumbi wemunhuwo. Kune zvikonzero zvakawanda pane izvo zvinonzi zvingaitwe kuti mweya wemunhu unogona kudzoka kuupenyu mumuviri wemhuka. Chikonzero chikuru chekutaura kwakadaro idhimoni netsika; asi tsika inowanzo chengetedza chokwadi chakadzama muchimiro chisina kujairika. Mashura ndiyo fomu yaive hwaro hwekuziva zvekare. Mumwe akabata mashura asingazive zvazvinoreva anotenda muchimiro, asi asina ruzivo. Avo avo munguva dzazvino vanotenda mutsika iyo mweya yevanhu inoberekazve mumhuka, vanonamatira kune mashura kana tsika nekuti ivo varasa ruzivo rwunovanzirwa chirevo chekunze uye chaiko. Chinangwa chekuverengera muviri uye kubereka patsva kwepfungwa mumiviri ndechekuti ichadzidze izvo zvinokwanisa kudzidziswa nehupenyu hwapasi. Chishandiso icho chinodzidza icho imhando yemunhu. Mushure mekunge yapfuura kubva kune imwe yemunhu parufu uye yave kuda kuberekwa patsva inozvivakira uye inopinda mune imwe mhuka yemunhu. Asi hazvipinde chero emhando dzemhuka. Izvo hazvipinde mumuviri wemhuka. Icho chikonzero ndechekuti iyo yakanyatsosimba fomu yemhuka haizopa mukana wekuenderera mberi nedzidzo yayo. Muviri wemhuka waingodzoreredza pfungwa. Iko kukanganisa kwehupenyu humwe hakuna kugona kugadziriswa nepfungwa mumuviri wemhuka kana zvaigoneka kuti pfungwa dzive mumuviri wemhuka, nekuti chipenga chechipfuwa nehuropi zvakatadza kupindurwa nekubata kwepfungwa dzemunhu. Chikamu chemunhu mukuvandudzika kweuropi chinodiwa kuti pfungwa dzibate fomu yemhuka yemunhu; uropi hwemhuka hachisi chinhu chakakodzera kuti pfungwa yemunhu ishande nayo. Dai zvaigoneka kuti pfungwa dzivezve mumunhu mhuka, pfungwa, nepo dzakadaro mumuviri, dzaisazoziva pachadzo sepfungwa mumuviri wemhuka. Iko kudzikiswa kwepfungwa kwakadaro mumuviri wemhuka kunenge kusine chinangwa, sezvo pasina kukanganisa kungagadziriswa uye nekuregererwa. Kukanganisa kunogona kururamisa, zvisizvo zvakarongedzwa uye zvidzidzo zvinodzidziswa chete nezivo inowanikwa chete apo pfungwa dziri mumuviri wemunhu, uye dzinogona kubata nehuropi iyo ichatora painobata. Naizvozvo hazvina musoro kufunga kuti chero chinhu chingaitwe nemutemo kuti pfungwa yakabata kuburikidza nechimiro chemunhu inofanira kupinda mumuviri chero yemhando dzemhuka.

Zvikanzi mukati iyo Runyorwa pane Mufungo, Izwi, Vol. 2, Kwete. 3, Zvita, 1905, kuti: "Munhu anofunga uye zvakasikwa zvinopindura nekushamisa pfungwa dzake muchimiro chichienderera iye achitarisa achitarisa nekushamisika akatarisa kusaziva kwechikonzero. . . .Man anofunga uye anobatanidza zvisikwa nemafungiro ake, uye zvisikwa zvinounza chibereko chake muzvinhu zvese zvakasikwa sevana vepfungwa dzake. Miti, maruva, zvikara, zvinokambaira, shiri, zviri mumafomu avo kuchema kweyepfungwa dzake, nepo mune imwe neimwe yemamiriro avo akasiyana kuratidzwa uye hunyanzvi hweimwe yezvido zvake. Zvisikwa zvinobereka zvinoenderana nemhando yakapihwa, asi pfungwa yemunhu ndiyo inosarudza mhando uye mhando yacho inochinja chete nemafungiro ake. . . .Izvinhu zvinosangana nehupenyu mumiviri yemhuka zvinofanirwa kuve nehunhu hwadzo uye chimiro chakatemwa nemafungiro emunhu kusvikira ivo pachavo vachigona kufunga. Ipapo havachazodi rubatsiro rwake, asi vovaka mafomu avo sekufunga kwemunhu zvino kuvaka kwavo uye kwavo. ”Unogona here kutsanangura zvizere kuti pfungwa dzakasiyana dzemunhu dzinoita sei pazvinhu zvepanyika zvekuti kugadzira mhando dzakasiyana dzemhuka dzakadai seshumba, fani, pikoko, rattlesnake?

Kuti upindure mubvunzo uyu zvaizodikanwa kunyora chinyorwa senge chinyorwa cheIzwi. Izvi hazvigone kuitwa munzvimbo yakapihwa Moments neFamily, uye inofanira kusiiwa kudhipatimendi rekunyora remagazini ino. Tichaedza, zvisinei, kuratidza nhungamiro iyo yakataurwa nekwenyorwa pamusoro yapedzwa.

Pakati pezvisikwa zvese zvipenyu munhu ndiye chete aripo ane hunyanzvi hwekugadzira (sekusiyaniswa kubva mukubereka.) Iyo yekusika fosi isimba rake remafungiro uye rekuda. Mufungo ndicho chigadzirwa chechiito chendangariro uye chishuwo. Kana pfungwa dzichiita pane chishuwo pfungwa inogadzirwa uye pfungwa inotora chimiro chayo mune zvehupenyu hwenyika. Iyi nyaya yehupenyu iri mundege yepamusoro-yepanyama. Pfungwa dzinotora chimiro dzirimo mune yepamusoro-muviri chimiro pane iyo ndege yekufunga. Chishuvo sechinhu chakasikwa chakaitwa nepfungwa dzemunhu kunobereka pfungwa zvinoenderana nechimiro chendangariro nechido. Idzi pfungwa dzinoenderana nechimiro chepfungwa nechido. Idzi pfungwa padzinogadzirwa ndidzo mhando dzemafomu anoonekwa mupasirese, uye aya mafomu anoratidzwa nemamwe masangano kana zvikamu zvehupenyu izvo zvisingakwanise kuzvenzela mafomu.

Man has within him the nature of every animal in the world. Each animal type or species represents a particular desire and is to be found in human beings. But though all animal natures are in man, he, that is, his type, is human, and the animals in him are seen at such times only as he allows passions and desires to take possession of and manifest their nature through him. It is as though all animal creation were of so many strands which were drawn together and wound up within his body and he is the composite animal of all animal creation. Watch the face of a man when he is seized by a paroxysm of passion, and the nature of the then dominant animal will be clearly seen in him. The wolf looks out of his face and can be seen in his manner. The tiger pants through him as if he would rush on his prey. The snake hisses through his speech and glitters through his eyes. The lion roars as anger or lust works through his body. Any one of these gives place to the other as it passes through his body, and the expression of his face changes even in type. It is when man thinks in the nature of the tiger or wolf or fox that he creates the thought of tiger, wolf, or fox, and the thought lives in the life world until it is drawn into the lower psychical worlds to give form to the entities coming into existence through procreation. All of these different animal types pass through the form and are given expression in the face of man as pictures moved behind a screen. However, it is not possible for the wolf to look like a fox or the fox like a tiger or either of these like a snake. Each animal acts according to its nature and never acts like any other kind of animal than itself. This is so because, as stated in the quotation, and as will be later shown, each animal is a specialization, a particular type of desire in man. Thought is the creator of all forms in the world, and man is the only animal which thinks. He stands in relation to the physical world as God, the creator, is said to be related to man. But there is another way in which man is the cause of the appearance of animals in the physical world. This will also explain one of the many meanings of and is the reason for the statement in ancient scriptures that man may reincarnate or transmigrate into the bodies of animals. It is this: During life the desire in man is a manifold animal principle, which has no definite form. During the life of man, the desire in him is ever changing, and no definite type of animal remains in evidence very long with him. The wolf is followed by the fox, the fox by the bear, the bear by the goat, the goat by the sheep and so on, or in any order, and this continues usually through life unless there is a pronounced tendency in a man where one of the many animals dominates the others in his nature and he is a sheep or fox or wolf or bear all his life. But in any case, at death, the changing desire of his nature is fixed into one definite animal type which may still have for a time the human astral form. After the mind has departed from its animal, the animal gradually looses the controlling outline of the human and takes on its true animal type. This animal then is a creature with no vestige of humanity. It is this animal which will coalesce with the thought type created for it and according to the thought type and its animal nature it is born into the world through an animal body of its kind which was previously called into existence in the same manner.

HW Percival