The Word Foundation

THE

WORD

AUGUST, 1910.


Copyright, 1910, neHW PERCIVAL.

MAMA NESHAMWARI.

Izvo zvevamwe veChishanu yeChishanu zvinokonzera kukanganisa kana kufambira mberi mupfungwa mukushanduka kwayo here?

Nhengo munharaunda yakavanzika inodzivirira pfungwa kubva kana kuubatsira mukukudziridza kwayo maererano nemhando uye kukura kweiyo pfungwa pamwe nemhando yeChakavanzika Society icho icho mutezo. Idzi dzese dzakavanzika dzinogona kuverengerwa pasi pemisoro miviri: avo vane chinhu kudzidzisa pfungwa nemuviri nekuda kwepfungwa uye nezvekunamata, uye avo vane icho chinhu chiri mumuviri uye nekubatsira kwezvinhu. Vanhu dzimwe nguva vanozvipangira pachavo mune izvo zvinogona kutaurwa kuva rechitatu kirasi, iyo inoumbwa nemagariro ayo anodzidzisa psychic kuvandudza uye anoti kutaurirana nemweya- zvisikwa. Izvo zvinonzi zvisinganzwisisike phenomena zvinogadzirwa mumadenderedzwa adzo nepaseti. Vanotizve vanazvo uye kukwanisa kupa munhu wavanoona zvakanaka, zvakanakira muviri pane vamwe. Izvi zvese zvinofanirwa kuuya pasi pekirasi yechipiri, nekuti chinhu chavo chichave chakawoneka uye chiri chemuviri.

The secret societies of the first class are few as compared to the second class; of these few only a small percentage really help the mind in its spiritual development. Under this first class are included societies of religious bodies who try to assist their members in spiritual awakening and unfolding—who have no such objects as political training or military instruction or instruction in business methods—and also organizations of a philosophical and religious basis. Those who are of particular religious faiths may be benefited by belonging to a secret society within that faith if the objects of the society do not allow the mind to be kept in darkness and do not prevent it from acquiring knowledge. Before one of any faith joins a secret society of his faith he should inquire well into their objects and methods. There are many secret societies within each of the large religions. Some of these secret societies keep their members in ignorance concerning the knowledge of life, and they prejudice their members against other faiths. Such secret societies can do great harm to the minds of their individual members. Such prejudicial training and enforced ignorance may so warp, stultify and cloud the mind that it will require many lives of pain and sorrow to rectify the wrongs which it may have been lead into committing. Those who have religious convictions of their own regarding a religion, may be benefited by belonging to a secret society of that religion if the objects and methods of that society meet with the approval of that mind, and as long as that particular mind belongs to or is being educated in that particular religion. The religions of the world represent the different schools in which some minds are trained or educated for spiritual development. When one feels that a religion satisfies the spiritual longings of his mind, he belongs in the class of spiritual life which that religion represents. When a religion no longer supplies what is generally called the spiritual food of the mind, or when one begins to question “the truths” of his religion, it is a sign that he no longer belongs to it or that he is being separated from it. If one doubts, if he is dissatisfied with and denounces the teachings of his religion without having other reasons than dumb and ignorant discontent, this is a sign that his mind is being closed to spiritual light and growth and that he is falling below his class in spiritual life. On the other hand, if the mind feels that his particular religion or the religion in which he was born is narrow and cramped and if it does not satisfy or answer the questions of life that his mind yearns to know, this is a sign that his mind is unfolding and growing out of that class which is represented by that particular religion and it shows that his mind demands something which will supply the mental or spiritual food which it needs for continued growth. All secret societies under the first class, which have as their object the development of psychic tendencies, will retard the mind because all things of the psychic nature have to do with the senses and bring the mind under the dominion of the senses.

Nzvimbo dzakavanzika dzekirasi yechipiri dzinoumbwa nemasangano aya ane zvinhu zvinowanikwa mune zvematongerwo enyika, zvemagariro, zvezvemari uye zvepamoyo zvakanakira. Pasi pekirasi iyi panouya vehukama nevemagariro akanaka, avo vakarongedzwa muchivande kupidigura hurumende, kana avo vanozvisungana pamwechete nechinangwa chekuda kuponda mhosva, kuponda kana kuita zvakaipa. Mumwe anogona kutaura zviri nyore kuti kana kwete chero cheizvi zvichabatsira kana kudzorerera kukura kwepfungwa dzake kana achiziva zvinangwa zvaro uye zvinhu.

Pfungwa yekuvanzika kuziva kana kuve nechinhu icho vamwe vasina, kana kugoverana ruzivo nevashoma. Chishuvo cheruzivo ichi chakasimba uye chinokwezva kune chisina kuvandudzwa, paudiki nepfungwa dziri kukura. Izvi zvinoratidzwa nechishuwo chekuti vanhu vanofanirwa kuve vechinhu chiri nyore uye chakaoma kupinda uye icho chichafadza kuyemurwa kana godo kana kushamisika kwevasiri. Kunyangwe vana vanofarira kuve nezvakavanzika. Musikana mudiki anopfeka ribhoni mune vhudzi rake kana muchiuno kuratidza kuti ane chakavanzika. Iye chinhu chegodo uye kuyemurwa kwevamwe vese vasikana vadiki kusvikira chakavanzika chazivikanwa, ipapo ribhoni uye chakavanzika chinorasikirwa kukosha kwayo. Ipapo mumwe musikana mudiki aine imwe ribhoni uye chakavanzika chitsva ndiye musimboti wekukwezva. Kunze kwemasangano ezvematongerwo enyika, emari uye anotyisa kana matsotsi, zvizhinji zvakavanzika zveruzhinji zvakavanzika munyika, hazvina kukosha zvakanyanya kana kuti hazvina kukosha sezvakavanzika zvemusikana mudiki. Asi avo avo vangave vakapihwa "kutamba", izvo zvinovabatsira sezakavanzika zvemusikana kwaari. Sezvo pfungwa dzichikura hazvichadi zvekuvanzika; inoona kuti avo vanoshuva chakavanzika havasati vakura, kana kuti avo kufunga nezviito vanotsvaga rima kuti vadzivire mwenje. Pfungwa inokura inoshuvira kuparadzira ruzivo kutepfenyurwa, asi iye anoziva kuti ruzivo harugone kupiwa zvakafanana kune vese. Sezvo nhangemutange inofambira mberi muzivo, kudikanwa kwenzanga dzakavanzika dzekusimudzirwa kwepfungwa kunofanira kuderera. Nzvimbo dzakavanzika hadzina kudikanwa kuti dzifambiswe mberi kwepfungwa kupfuura zera remusikana wechikoro. Kubva kumabhizinesi nemagariro uye nekuverenga zvinyorwa, hupenyu hwakajairika hune zvese zvakavanzika zvinodiwa kuti pfungwa dzigadzirise uye neapo pfungwa dzichasimudzirwa kuburikidza nematanho ehudiki. Hapana nzanga yakavanzika inogona kufambisira mberi pfungwa kupfuura kwadzo kusikwa kana kuitisa kuti ivone kuburikidza zvakavanzika zvechisimba uye kugadzirisa matambudziko ehupenyu. Masangano mashoma epachivande ari munyika anogona kubatsira pfungwa kana pfungwa dzisingazomira pamusoro pechisimba, asi zvichizopinda chaichoicho dzidziso yavo. Sangano rakadai ndiro Masonic Order. Zvakaringana vashoma pfungwa dzesangano iri vanowana zvimwe kunze kwebhizinesi kana kubatsira munharaunda. Kukosheswa chaiko kwechiratidzo uye dzidziso yetsika uye yemweya zvakangofanana kurasikirwa zvachose kwavari.

Sangano yakavanzika yechokwadi iyo inobatsira kune pfungwa mukukudziridza kwayo haina kuzivikanwa senzvimbo yakavanzika, kana kuzivikanwa pasirese. Inofanira kunge iri nyore uye yakajeka sehupenyu hwepanyama. Kupinda munharaunda yakavanzika yakadaro hakusi netsika. Ndokukura, kuburikidza nekuzvishandira kwega kwepfungwa. Inofanira kukura mukati, kwete kupinda. Hapana munhu anogona kuchengeta pfungwa kunze kwesangano rakadaro kana nekuzvishingisa iro iro pfungwa rinoramba richikura. Kana pfungwa ikakura ikava muzivo yehupenyu iyo pfungwa iyo inoyedza kubvisa kusaziva nekubvisa makore, kuvhura zvakavanzika uye nekukanda mwenje kumatambudziko ese ehupenyu uye kubatsira dzimwe pfungwa mune kwavo kwechisimba kusimudzira uye kukura. Kuve munharaunda yakavanzika hakuzobatsire pfungwa uyo anoda kukura kuti ive yayo.

Zvinoita here kuti uwane chimwe chinhu pasina? Nei vanhu vachiedza kuwana chimwe chinhu pasina? Zvinoita sei kuti vanhu vanoita sevanowana chimwe chinhu pasina, vabhadharise zvavanowana?

Wese munhu wechisikigo anonzwa kuti hapana munhu anogona kuwana chimwe chinhu pasina uye kuti chirevo chakashata uye kuyedza haina kukodzera; zvakadaro, kana iye achifunga nezvazvo maererano nechimwe chinhu che ake chishuwo, kutonga kwakanaka hakuratwi uye iye nenzeve dzinoteerera anoteerera zano uye anozvinyengedza mukutenda kuti zvinogoneka uye kuti he may get something for nothing. Life requires that a just return or account be made for everything received. This requirement is based on the law of necessity, which provides for the circulation of life, the maintenance of forms and the transformation of bodies. He who tries to get for nothing something which would not otherwise come to him, interferes with the circulation of life and the distribution of forms according to natural law, and he thereby makes of himself an obstruction in the body of nature. He pays the penalty, which nature as well as all law-governed bodies exacts and is made to return that which he took or else is he altogether suppressed or removed. If he objected to this by arguing that what he got was only what would have come to him anyway, his argument fails because if what he got for nothing, apparently, would have come to him without his effort, then he need not have made the effort which he did to get it. When things come to one without apparent effort, such as what is called accident and chance or by inheritance, they come because of and according to the natural working out of law, and in this way it is legitimate and according to law. In all other cases, such as receiving physical and sensual benefits by wishing only, or by thinking only, or by making demands according to phrases known as the law of abundance or the law of opulence, it is impossible to get something for nothing even though one does appear to get something for nothing. One of the reasons why people do try to get something for nothing, is because although they feel that this cannot inherently be true, they see that others have obtained what those others do not seem to have worked for, and because it is said by other people that they do get things by simply wishing for them or demanding them and claiming them until they have them. Another reason is because the one’s mind is not sufficiently matured and experienced enough to know that it cannot get something for nothing notwithstanding all allurements, inducements or pretences that it can. Another reason is because the one who thinks that he can get something for nothing is not truly honest. In ordinary business life the biggest rogues are those who believe they can outwit the law and can get something for nothing, but this is because they intend to make the people less crafty than themselves supply their wants. So they provide a get-rich-quick-scheme or some other scheme and induce others as dishonest but with less experience than themselves to come into it. Most of those who are taken into the scheme are often shown by the schemer how he is going to get the best of some other people and which explains how they also can get rich quick. If these were honest they would not be taken into the scheme but, by appealing to the avarice and covetousness in his dupes and through his own dishonest methods, the schemer gets what his victims provide. When one is truly honest he will know that he cannot get something for nothing and he will not try, though he may accept that which lawfully comes to him when it comes by natural means.

Vanhu vanowana chimwe chinhu vanofanirwa kubhadhara kune zvavanowana. Kana vanhu vakawana zvinhu zvinoita sekunge zvabuda mumhepo uye kuwira mumapapu avo semhedzisiro yekudaidzwa kwemutemo wehuwandu kana mudura rezvitoro kana pamutemo weopulence, kana zvisingaite, ivo vakaita kunge ipfupi- vanoona vasina nzira vanoita kutenga kwakanyanya pachikwereti, vasingafungi nezvenguva yekugadziriswa. Kunge avo vasina zviwanikwa zvavanotenga nechikwereti, idzi sanguine hasha dzinowanzowanira izvo zvavanenge vasinganyatsoda; sevaya vatengi vasina kufunga, ivo vanotsvaga "mutemo weakawanda" vanorota uye fenzi ivo vanozoita zvakawanda neizvo zvavanowana-asi ivo vanozozviona vava pedyo nekubhuroka kana nguva yekugadzirisa yasvika. Chikwereti chinogona kusabvumwa, asi mutemo unoburitsa muripo wacho kunyangwe zvakadaro. Mumwe anobvunza hutano hwepanyama uye hupfumi hwemuviri nekumhan'ara uye nekumanikidza aya kubva ku "mutemo wakawanda," kana kubva ku "mhedziso," kana chero chinhu chipi zvacho, uye anowana chimwe chinhu chezvaanoda, panzvimbo pekuzviisa zviri pamutemo mudenga. pazviri, ngaadzore zvaakange awana pamwe nemari yemhindu inotsvakwa pakushandisa.

Mumwe anogona kururamisa kusagadzikana kwemutsipa uye kudzorera muviri kune hutano nemafungiro epfungwa; asi zvichawanikwa kuti kusagadzikana kwemutsipa mune kazhinji kacho kuunzwa uye kunoenderera mberi nepfungwa dzakanetseka. Kana iyo chaiyo mafungiro yatorwa nepfungwa dambudziko rechisimba rinogadziriswa uye muviri unotangazve mabasa ayo echisikigo. Uku kurapa kuri pamutemo, kana kuti kubvisa kwechikonzero chechirwere, nekuti kurapwa kunoitika nekurapa dambudziko parinobva. Asi hazvisi zvese hosha uye hutano husina kunaka zvinokonzerwa nepfungwa inonetsekana. Hutano hwehurwere nechirwere zvinowanzounzwa nekudyiswa kwezvikafu zvisina kunaka uye kugutsikana kwechido chakashata uye zvishuwo zvisiri pamutemo. Mamiriro epanyama uye zvinhu anopihwa nekuona kuti anofanirwa kune basa reumwe, uyezve nekuzvishandira maererano nenzira dzinozivikanwa dziri pamutemo.

Izvo zvinokwanisika kukonzeresa zvirwere zvinounzwa nekudyara zvisina kufanira kuti zvinyangarika, uye zvinokwanisika kuwana mari uye zvimwe zvakanakisa mumuviri nekudaira uye zvichidzinga izvi kubva chero mazwi api anofadza pfungwa kutanga kana kutora. Izvi zvinogoneka nekuti pfungwa dzine simba rekuita pane dzimwe pfungwa uye dzinoita kuti vaunze mamiriro ezvinhu ayo yavanoda uye nekuti pfungwa ine simba uye inogona kugona kuita pane mamiriro enhau yepayo ndege, uye iyi nyaya kutendeuka kungaite kana kuunza mamiriro anodikanwa nepfungwa; zvinogoneka nekuti iyo pfungwa inogona kupa simba rayo pamusoro pemuviri uye kukonzera chirwere chepanyama kupera kwechinguva. Asi mune zvese zvinoitika apo pfungwa dzinopesana nemutemo wechisikigo kuunza mhedzisiro yemutemo mutemo unoda kuti udzorerezve, uye maitiro acho anowanzove akanyanya kukunda dambudziko rekutanga. Saka kana hutano hwakanzi uye kana izvo zvinodiwa zvemuviri zvisati zvapihwa, pfungwa dzinogona kumanikidzira kunyangarika kwekukura husina hutano, sekunge bundu Asi nekuda kweizvozvo kupora kuripwa kunodikanwa nemasikirwo ekuedza kudzivirira chaiko mitemo. Nekumanikidza kupararira kwehunhu iyo nyaya yeiyo bundu inogona kunge - sekunge vanhu vasina mutemo vakamanikidzwa kusiya zvigaro zvavo nevanochinja uye mapenzi ehupenzi - vanoendeswa kunotsvaga imwe nzvimbo yenharaunda, uko kuchawedzera kukuvadza uye kuve zvakanyanya kuoma kuwana uye kurapa. Kana chapararira nekumanikidzwa kwepfungwa bundu rinogona kunyangarika kubva kune chimwe chikamu chemuviri sebundu uye kuonekazve mune chimwe chikamu chemuviri sechironda chinosemesa kana kenza.

Kana munhu achisimbirira uye achipiwa zvinhu zvekunyama nekuzvikumbira kubva ku "mhedziso" kana "mudura remhedziso," achavawana kwenguva pfupi sekuti munhu anobheja anofarira zvaakawana. Asi mutemo unoda kuti arege kungodzosera zvaasina kuwana nokutendeka, asi kuti iye achabhadhara mari yekushandiswa kwezvaakange anazvo. Kubhadhara uku kunodaidzwa kana iye anenge achinge achinge achinge achinge achinge ashandisira chinhu chaanoda — uye chinoraswa kana achinge achinge asvika; kana kubhadharwa kungaitwe mushure mekunge awana zvimwe zvinhu ozvirasa neimwe nzira isingatarisirwe; kana kuti anogona kutora kuti atorerwe kubva kwaari kana achinge anyatsonzwa nezvavo. Masikirwo anoda kubhadharwa mumari kana kuti yakaenzana nechikwereti chakapihwa.

Kana pfungwa dzichiedza kuzviita mushandi kumuviri nenzira isiri yepamutemo, uye pfambi masimba ayo kubva mundege yayo kuenda kune yekunyama, mitemo yenyika yepfungwa inoda kuti pfungwa iyoyo inyikwe. Saka pfungwa dzinorasikirwa nesimba rayo uye imwe kana yakawanda yehungwaru hwayo yakavanzika. Kubhadharwa kunodiwa nemutemo kunoitwa kana pfungwa dzakatambura nekunyimwa simba, kutambudzika nenhamo izvo zvakakonzera vamwe mukuwana izvo zvinhu zveayo zvido, uye kana zvanetsa kuburikidza nerima repfungwa mairi, mukati maro kuedza kugadzirisa kwayo kwakashata uye kuidzosera pachezvavo sepfungwa kune yayo ndege yekuita. Vazhinji vevanhu vanoita kunge vanowana chimwe chinhu pasina chinhu havafanirwe kumirira kuti humwe hupenyu vamanikidzwa kubhadhara. Kubhadhara kunowanzo danwa uye kunongedzwa muhupenyu hwavo hwazvino. Izvi zvichawanikwa zviri zvechokwadi kana munhu akatarisa munhoroondo yevanhu vakamboedza kuwana chimwe chinhu pasina uye avo vanga varatidzika kubudirira. Ivo matsotsi epfungwa avo vanozvisarudzira ivo pachavo mumajere ezvivakwa zvavo.

HW Percival