Kalmar Asalin

Lokacin da ma ya shude ta hanyar mahat, ma za ta kasance ma; amma ma za a haɗe tare da mahat, kuma ya kasance mahat-ma.

—The Zodiac.

THE

WORD

Vol. 11 SAURARA, 1910. A'a. 2

Copyright, 1910, da HW PERCIVAL.

ADDU'A, MATA DA MAHATMAS.

(An ci gaba.)

RAYUWAR DANCIN ADANCIN DARASI Ganyayyaki masu launi suna fitowa kuma siffofin sun shuɗe. Waƙa tana fita daga sauti kuma sautuka sun ƙare cikin kukan baƙin ciki da zargi. Gobarar ta mutu. Sp ya bushe. Komai yayi sanyi. Rayuwa da hasken duniya sun shuɗe. Duk abin har yanzu. Duhu ya ci nasara. Almajiri a makarantar masters yanzu ya shiga lokacin mutuwarsa.

Duniyar ciki ta mutu a gare shi; ya ƙare. Duniyar zahirin rayuwar ta mutu. Yana tafiya cikin ƙasa, amma yana da rashin tabbas inuwa. Duwatsu masu tuddai ba su juyawa kamar sa ba kamar girgije da kuma wasu mayafai da yawa; yana ganin ta ko'ina har abada, wanda yake fanko ne. Hasken ya fita daga rana duk da cewa tana haskakawa. Waƙoƙin tsuntsaye kamar kururuwa yake. Dukkanin duniya ana ganin yana cikin yanayin nutsuwa da nutsuwa; babu wani abu na dindindin, duk canji ne. Rayuwa abune mai zafi, kodayake almajiri ya mutu da zafi kamar nishaɗi. Komai ba gaskiya bane; duk izgili ne. Isauna spasm ce. Waɗanda suke kamar suna jin daɗin rayuwa ana ganin su suna cikin yanayin rashi ne kawai. Mai tsarkakakken kai ne, mai zunubi mahaukaci ne. Masu hikima suna kamar wawaye, babu wani mara kyau ko mai kyau. Zuciyar almajiri ya daina ji. Ana ganin lokaci ya zama ruɗani, amma da alama ya zama mafi ainihin. Babu sama ko ƙasa a sararin samaniya. Dogaron ƙasa yana kama da duhu kumfa mai iyo cikin iyo cikin sarari da ba komai. Kodayake almajiri a makarantar masters yana tafiya kuma yana ganin abubuwa kamar yadda ya gabata, duhun tunanin yaƙanta game da shi. Tashi ko barci, duhu yana tare da shi. Duhu ya zama abin tsoro kuma ya ci gaba da kewayewa. Shiru tayi kan shi kuma da alama kalaman sa basu da sauti. Shirun yayi kamar zai fashe da kuka ya zama wani abu mara kyau wanda ba za'a iya gani ba, kasancewar gaban sa mutuwa ce. Ku tafi inda ya ga dama, aikata abin da yake so, almajiri ba zai iya tserewa wannan mummunan abin ba. Yana cikin komai da komai. Yana cikin shi da kewaye. Rushewar farin ciki ne idan aka kwatanta da kusancin wannan abin duhu. Amma ga gaban wannan abun duhu almajiri ne shi kadai. Yana jin kamar shi rayayye ne a cikin mataccen duniya. Kodayake ba tare da murya ba, duhu mara duhu yana tuno abubuwan farin ciki na duniyar ciki ta hancin almajiri, kuma idan ya ƙi sauraron sai an nuna shi cewa zai iya tserewa ko kuma ya fita daga wannan matsanancin duhu idan zai amsa kiran mutane. . Duk da cewa yayin tsakiyar duhu, almajirin masters ɗin ya san cewa bai kamata ya mai da hankali ga duhu ba, ko da yake ya murƙushe shi. Ga almajiri duk abubuwa sun lalace. Manufa ta lalace. Fortoƙari ba shi da amfani kuma babu manufa cikin abubuwa. Amma dukda cewa ya mutu mataccen almajiri har yanzu yana sane. Yana iya gwagwarmaya da duhu, amma gwagwarmayarsa kamar ba amfani. Duhu ya rufe shi yayin da yake guduwa. Yin imani da kansa mai ƙarfi ya jefa kansa da farko a kan duhu a yunƙurin shawo kansa, kawai don gano cewa ya zama mafi nauyi kamar yadda yake tsayayya da shi. Almajirin yana cikin murhun tsohuwar macijin duniya wanda ƙarfin ɗan adam kamar rauni yake. Ga alama ga almajiri cewa yana cikin mutuwa ta har abada, ko da yake rai da haske sun fita daga abubuwa kuma ba su riƙe masa komai ba kuma duk da cewa jikinsa kamar kabarinsa, amma har yanzu yana da masaniya.

Wannan tunanin sanin sa cikin duhu shine farkon rayuwar ɗan almajiri tunda ya shiga lokacin mutuwarsa. An almajiri ya yi laushi cikin walƙiyar mutuwa kuma ba ya yaƙi, amma ya kasance mai faɗuwa. duhu yana ci gaba da yaƙin. Makwabta mai duhu ya arfafa faɗa, amma ganin cewa gwagwarmayar ba ta da amfani, almajiri ba ya kokawa. Lokacin da almajiri ya yarda ya kasance cikin tsananin duhu har abada idan yana buƙata, kuma idan ya ji yana sane har abada, ko da cikin duhu ne kuma ba zai bada kai ba, wannan tunanin da aka san abubuwan da ke faruwa an same shi. A yanzu ya san cewa duhun da yake kewaye da ita shine ikon kansa mai duhu, wani ɓangare ne na nasa wanda shine maƙiyin nasa. Wannan tunanin yana ba shi sabon ƙarfi, amma ba zai iya yin faɗa ba, gama ikon da ke cikin kansa duk da cewa ya kuɓuta daga gare shi. Yanzu almajiri yana horar da malami a inda zai samo ilimin da yake da shi. Yayin da almajiri ke ci gaba da aiwatar da ilimin sa na motsa jiki ya kuma kawo rukunin duhu cikin kewayo to alama akwai sinding na hankali da jiki.

The dark faculty spreads if possible a deeper gloom. The focus faculty brings into range the disciple’s thoughts of the ages. Great strength is needed by the disciple to continue the use of his focus faculty. As some old thought is thrown up from the past by the dark faculty, the disciple’s attention is momentarily diverted by the thing of the past, the child of desire. Each time the disciple turns his focus faculty to bring into light the dark brother faculty, the thing of the olden time uses a new device. When seemingly within range and about to be discovered, the thing of darkness, like a devil fish, emits an impenetrable blackness which surrounds it and darkens everything. While the darkness prevails the thing again eludes the focus faculty of the disciple. As the disciple brings the focus to bear steadily into the blackness, it begins to take on form, and out of the dark gloom there come most loathsome forms. Huge worm-like creatures ooze themselves out of the blackness and around him. Giant crab-like shapes crawl out of the blackness and over him. Out of the blackness lizards waddle up and project slimy and fork-like tongues at him. Hideous creatures which were nature’s failures in her early attempts to produce living things, swarm around the disciple from out of the blackness which his focus faculty makes known. They cling to him and seem to enter him and would possess his being. But the disciple continues to use his focus faculty. Out of the seemingly impenetrable darkness and in the range of the focus faculty there crawl and squirm and hover and brood things with and without form. Bats of incarnate blackness, wickedness and malice, with human or misshapen head flutter about and flap their noxious wings around him, and with the horror of their dread presence there come male and female human figures expressive of every human vice and crime. Creatures of loathsome and sickening loveliness insinuate themselves around and fasten to the disciple. Composite male and female reptilian, vermin-like human creatures beset him. But he is fearless until he discovers that they are his own creations. Then fear comes. He sickens in despair. As he looks at or feels the awful things, he sees himself reflected in each. Each looks into his heart and brain, and looks to the place it had there filled. Each cries out to him and accuses him of a past thought and action which gave it form and called it into being. All of his secret crimes through the ages rise up in the black terror before him.

Duk lokacin da ya daina amfani da ilimin sa na motsa jiki sai ya sami natsuwa, amma ba mantuwa ba. Dole ne ya sake sabunta ƙoƙarinsa kuma dole ne ya buɗe ɓoyayyen ikon da ke cikin duhu. Sau da yawa yana sake neman malami mai duhu kuma kowane lokaci hakan yakan nisanta shi. A wani lokaci, yana iya kasancewa a cikin ɗayan lokacin duhu ko kuma wata nutsuwa, ɗayan tunanin almajiri ya sake zuwa; kuma ya sake sanin abubuwa kamar yadda suke. 'Ya'yan tunane-tunane da ayyukansa na daɗe ana ɗaukarsa cikin jahilci kuma an haifeshi cikin duhu. Ya san cewa su fatalwowi ne na wanda ya mutu, wanda fannin sa na duhu ya gayyace shi kuma dole ne ya canza shi. Ba shi da tsoro kuma yana son canza su, ta hanyar tunanin da ya sani. Ya fara wannan, aikinsa. Sannan zai zama saninsa kuma ya farka kuma ya yi amfani da sashen iliminsa.

Da zaran almajiri ya mallaki ikonsa na hoto sai ya gano cewa duhu ba zai iya samar da siffofin ba. Ya koya cewa rukunin duhu ya sami damar jefa abin da ya gabata a gaban sa ta hanyar sashin ilimin hoto, amma kamar yadda ya mallaki mallakin sa yanzu kuma yasan yadda ake amfani da shi, ginin duhu duk da cewa har yanzu yana da wuya. tsari. A hankali almajiri ya sami ƙarfin gwiwa ga kansa kuma ya koyi yin biris da tsoro game da abin da ya gabata. Yana shirya abubuwan da suka gabata a gabaninsa kafin shi. Ta hanyar hoton baiwarsa ya basu siffofin da suke ciki, kuma da tunanin daya wanda ya san yana hukunci dasu game da abin da suke. Ina rantsuwa da sashin ilimin hoto yana riƙe al’amarin abin da ya gabata kamar yadda siffofin suka wakilce shi, ya mayar da ita ga abin da ya shafi duniya ko ga fannin duhu, daga kowane ɗayan abin da ya zo. Abinda aka dawo dashi duniya an bashi shiriya da tsari da murya mai girma. Abin da aka mayar da shi zuwa ga duhu mai duhu an jujjuya shi, sarrafawa, mai ladabi. Ta wurin ikonsa ne almajiri ya iya ba da tsari ga duhu da kuma nuna hoton duhu, amma har yanzu ya kasa sanin ikon da ke cikin duhu. Kamar yadda almajiri ke yanke hukunci, ya canza da kuma gyara maganarsa game da abin da ya gabata yana iyawa ta hanyar baiwarsa damar yin bincike a farkon ayyukan halitta da gano kwayoyin halitta ta fuskoki daban-daban tun daga farkon turawa zuwa tsari, ta hanyar matakai daban-daban, Ya danganta da hanyar haɗi, ta hanyar ɗaukacin sashin halittarsa ​​zuwa zamani. Ta hanyar yin amfani da kwatancen ɗalibin ɗalibin ɗalibin zai iya bincike ta hanyar misalin da ya gabata da na yanzu hanyoyin da za a samo asali daga dabi'a da kuma amfani da ikon tunani. Ta wurin ikonsa kuma tare da mayar da hankali baiwa na iya yin siffofin girma ko ƙarami. Ta hanyar yin amfani da sashen baiwa mai hoto zai iya gano duk siffofin zuwa duniyar tunani, amma ba ciki ko bayan sa. Ta hanyar yin amfani da hoton baiwa almajiri ya san hanyoyin aiwatar da samuwar mutumin yanzu, na metempsychoses, transmigration da reincarnations kuma ya sami damar iya sarrafa yadda ake aiwatar da shi ta yadda almajiri zai zama masanin ikonsa a duniyar tunani.

Thean almajiri na iya yin ƙoƙarin nuna wa ko wane ne shi da wane irin nau'insa ne. Amma ta hanyar tunaninta guda daya wanda ya san zai san cewa ya kasance har yanzu ba a haife shi ba kuma cewa ya san “Ni” amma ya kasa hoton kansa. Almajiri ya gano cewa tun daga farko-farkon kokarinsa na mayar da hankali ga bangaren malami a cikin duhu, kodayake yana iya yiwuwa, ya gagara gano ilimin da yake da duhu saboda halittun da ya gabatar kenan. a gare shi. Yayin da yake koyon wannan, ya san cewa ya kintsa rukunin duhu. Ya san kansa da ba a haife shi ba, kamar tayi.

Har zuwa wannan lokacin da a wannan lokacin almajiri a cikin makarantar masters ya sadu da masters kuma ya san kasancewarsu, amma ta jikinsu kawai. Dalibin ba zai iya fahimtar ikon da yake da shi ba tare da jikinsa na zahiri ba duk kuwa da cewa almajirin zai iya sanin lokacin da maigidan ya kasance ba zai iya fahimtar yanayin jikin maigidan. saboda jikin jiki bashi da hankali kuma ba za'a iya riskar shi ta hanjin hankali. Kuma almajiri bai riga yasan amfanin rukunan dalili ba tare da hankali ba kuma ta hanyar amfani dashi kawai za'a iya sanin jikin magabaci. Yayin da almajiri yayi gwagwarmaya tare da malami mai duhu ba mai iya taimakonsa saboda daga baya almajiri yana gwada karfin kansa, yana tabbatar da tsayuwar dakan sa, yana canza yanayin nasa, kuma ya sanya taimako a irin wannan lokacin da zai sa almajiri ya kasance mutum. Amma yayin da almajiri ya dage da kwazonsa da jaruntakarsa ya tabbatar da gaskiyarsa ga manufarsa da kuma amfani da hankalinsa da tunaninsa da tunanin daya sani wanda yasan, to ya cika ikon da ke cikin duhu, to sai mai bibiyar ya nuna shi da matsaloli ta hanyar da ya shude da kuma dalilin da ya yi amfani da. Ya gano ko ya nuna masa cewa abin da yayi gwagwarmaya shine rashin son zuciya da makafi irin na ɗan adam wanda kuma ta hanyar murƙushe sha'awarsa yana taimakawa da kuma kwadaitar da ɗan adam don haka suyi da kansu.

Har yanzu dai almajiri bai shawo kan bacci ba. bai yi nasara da mutuwa ba. Ya sani cewa ba zai iya mutuwa ba, alhali yana cikin mahaifar mutuwa. Bai sake kokawa ba. Yana jiran lokacin balaga wanda zai kawo shi haihuwa. Ba zai iya gani ko fahimtar hanyoyin da yake gudana a cikin jikinsa ta zahiri ba, kodayake yana iya bin waɗannan hanyoyin cikin tunani. Amma ba da daɗewa ba za a sami sabon motsi a cikin shi. Da alama akwai sabon rashi na rayuwa mai hankali. Yana ɗaukar rayuwar tunani a cikin jikinsa na zahiri, kamar lokacin da tayi tayi ɗaukar rai a cikin mahaifar. Almajiri naji kamar ya tashi daga jikinsa na zahiri kuma ya fadi inda ya ga dama kuma ya ga dama. Amma ya aikata ba. Akwai sabon haske da yaduwa a cikin jikin sa kuma yana da hankalin komai game da komai. Tunanin sa zai yi kyau a gabansa, amma ya san cewa bai kamata ya bayar da irin tunaninsa ba. Yayinda lokacin haihuwarsa ke gabatowa, tunanin da ya san koyaushe yana tare da shi. An maida hankali ne a kan fannin koyarwa a wannan tunanin. Komai abubuwa suna hade da wannan tunanin kuma wannan tunanin wanda ya san shine ta dukkan komai. Zai kara fahimtar wannan tunanin; yana rayuwa a ciki, kuma yayin da jikinsa zai aiwatar da ayyukanta a dabi'ance duk damuwarsa tana cikin tunanin daya wanda ya sani. Jin daɗi da kwanciyar hankali suna cikin sa. Hadin kai yana game da shi kuma yana yin sauri bisa ga tunaninsa. Ofarfin motsi ya shiga shi. Yana so ya yi magana, amma ba ya neman murya ta yanzu. Effortoƙarinsa yana faɗar bayani a cikin waƙar lokaci. Waƙar lokaci ta shiga kasancewarsa kuma tana ɗauke da shi sama da ƙasa. Tunanin sa daya yafi karfi. Ya sake yin magana kuma ya sake ba da lokaci, amma ba shi da murya. Lokaci kamar zai cika shi. Comesarfi yana zuwa kuma maganarsa ta haihu a cikin sa. Yayin da yake magana, yakan fita daga cikin duhu kamar na mahaifa. Shi, maigidan, ya tashi.

Maganarsa, muryarsa, haihuwarsa ce. Haɓakarsa ne zuwa sama. Ba zai sake mutuwa da mutuwa ba. Shi baya mutuwa. Maganarsa kalma ce. Kalman sunan shi. Sunansa, kalmar sa kamar maɓalli ce ta waƙa wacce ake yi a duk tsawon lokacin duniya, kewaye da kuma cike duniyar zahirinta. Sunansa shine taken waƙar rayuwa wanda kowane lokaci ke ɗauka kuma ake rera shi. Kamar yadda aka fahimci jituwa ta zamani, almajiri ya fahimci kansa a matsayin jiki mai tunani. Jikinsa yana tunanin jiki ne, ba na tunani bane. Ya mayar da hankali baiwa da ya yi amfani da sauri. Ta hanyar ne ya gano cewa, jikinsa na tunani, shi ne tunanin da ya zama almajiri a makarantar magidanta, wannan tunani ne wanda ya jagorance shi zuwa dukkan matsaloli kuma ta yadda ya san abubuwa kamar yadda suke; ikon motsawa ne.

Da alama maigidan ya kasance koyaushe. Rashin mutuwarsa da alama ba kawai ya fara ba, amma don ya tsayawa har abada zuwa abubuwan da suka gabata. Shi ba jiki na zahiri bane, ba jiki bane mai wayayye ko kuma taurari. Shi jiki ne na maigida, wanda aka yi tunani akai. Yana tunani kuma lokaci yayi daidaita kansa ta tunaninsa. Yana cikin sararin sama na bil'adama, kuma ya gano cewa dukkan bil'adama suna wakilta a can. Ya gano cewa dukda cewa an wakilci dukkan bil'adama a cikin duniyar sa, duniyar sama, duniyar tunani, duniyar magidanta, cewa bil'adama yana fitowa koyaushe kuma yana sake komawa cikin wani sabon salo. Cewa an canza sama ɗaya daga wannan ɗin kuma a ji daɗi dabam da kowace sake kuma cewa duniyar kowa an canza ta da canjin yanayin wannan. Jagora ya lura cewa 'yan adam suna fahimtar wannan duniyar ta sama, har ma yayin da suke a duniya, duk da cewa sun kasa fahimtar samaniyarsu yayin da suke duniya. Ya san cewa sama da 'yan adam an sanya su ne daga tunaninsu kuma tunanin tunanin kowannensu yana gina nasa sama wanda kowane zai fahimci lokacin da ikon hankalinsa ya bar jiki na zahiri yayin mutuwa kuma yana da haɗin kai da akidojin abin da yake duniyar sama da wacce Ya ɗanɗana tsakanin rayuwa. Jagora yakan san kowane ɗayan ɗan adam yana zuwa yana tahowa daga duniyar sama, kowanne yana shimfidawa ko iyakance tsawon lokacin ƙwarewar tasa gwargwadon matsayinsa kuma gwargwadon abin da ya koya daga ƙwarewarsa da kuma dalilin abubuwan da ya same shi. Jagora ya fahimci cewa tunanin rayuwar mutum yana tunanin kansa dangane da tunani mafi girma, a matsayin halayensa, amma bai san zamanin daban-daban na zama ba yayin da yake cikin duniyar sama. Amma har yanzu maigidan bai bi tunanin tunanin zuwan su da kuma zuwa daga duniyar sama ba.

Jagora yana gani a duniyar sama cewa wadanda suka zo suka shiga ta bayan mutuwa kuma sun kasance ta hanyar akidunsu wadanda aka wakilta a ciki yayin rayuwa ta zahiri, basu san duniyar sama ba kamar yadda ya san shi. Waɗanda ba a haifa ba har yanzu suna kwance a cikin samaniya, suna jin daɗin sama kamar yadda suka san ta a rayuwarsu ta zahiri. Dukda cewa akwai wasu halittu wadanda suke rayuwa cikin sani kuma cikin tsawon lokaci a duniyar sama, amma mutane masu rai da ke hutawa a wannan duniyar sama basu san wadannan halittu ba, kuma a lokacin zaman su basu da masaniyar kasancewar iyayengiji, sai dai idan tunani ya kasance wani bangare da akidarsu a rayuwa ta zahiri. Jagora ya ga cewa a sama duniyar mutum jiki ne na tunani, an cire jikinsa na zahiri; wannan mutumin sama ne mai wucewa ta hanya duk da cewa ya fi zama gaskiya a gare shi fiye da yadda yake a zahiri; cewa kamar yadda jikin mutum yake tunani ba tare da jikinsa na zahiri ba, mutum yana amfani da yanayin iliminsa kuma hakan zai iya gina samaniya-duniya; cewa irin duniyar sama na mutum an yanke shi ne ta dalilin tunanin wanda ya sa shi.

Of all this the master had known while he was a disciple; now it is known by him. The heaven world which is to the mind of a mortal an immense expanse of years, is, to a master, a brief dream only. Time in the mental world when conceived by the mind of a mortal is endless eternity as compared with the time of the physical world. The mortal in his heaven state cannot use his time faculty; the master does. The time faculty of the master is brought into use, by his motive faculty, as he thinks. As he thinks, the atoms of time group themselves and are related to each other as his thought, and that is determined and caused by his motive. The master thinks of time, its comings and goings. He follows time and sees the circulations from the beginnings of time, its constant flow from the spiritual world, its flooding and turning back into the spiritual world. The motive causes its comings and decides its goings, in periods necessary for the realization and working out of its ideals.

Maigidan yana tunanin dalilin shi da kuma dalilin sa na motsa jiki ya sanar dashi dalilin da yasa ya zama maigidan. Duk da cewa ya zama koyaushe koyaushe ne, ya san cewa kasancewarsa ɗaya shine cikar lokacinsa. Farkon wannan, ko da yake an nisa cikin ƙananan lokaci duniya tana nan a duniyar tunani, duniyarsa. Ya san cewa ƙarshensa farkonsa ya kasance, kuma ya kasance daidai da farkon. Amma ya san cewa hanyoyin zama ba su nan; suna cikin ƙananan lokaci duniya.

Sauran dalilai banda dalili wanda ya sa ya zama abin da yake, ana sanar da shi ne yayin da yake tunani da kuma amfani da damar motsawa. Ya ɗanɗana lokaci zuwa ga abin da ya fara da kuma cikar sa, amma bai ga duk hanyoyin aiwatar da zama majibinci ba. Yana tunanin aiwatarwa kuma yayi amfani da kamanninsa da kuma ikon tunani. Lokaci ya ci gaba. Yana biye da ita a cikin rukuni-rukuni da samuwar duniyoyi. Halittu suna fara aiki kamar tsari, wanda yake shi ne tsari-iri-iri, kuma siffofin sun bayyana a kansu. Kwayar zarra na lokaci sun cika siffofin, wadanda sune kwayoyin lokaci. Kwayoyin zamani sun ratsa kwayoyin halittar jini; suna wucewa ta hanyar duniya, kuma yayin da suke gudana akan siffofin sun zama jiki. Duniyar zahiri, kamar yadda ake sanya duniya mai gani kuma ta tabbata, ana ganin ta zama mai gudana lokaci lokaci kuma ba zai zama mai kauri ba. Siffofin suna bayyana kuma sun ɓace kamar kumfa, kuma lokacin da yake gudana akan ci gaba ta hanyar siffofin da aka jefa akan su kuma ba'a ɗauka akan sa. Wadannan jefa abubuwa sama da zane a rayuwa su ne rayuka da mutuwar abubuwa wadanda suka shigo duniyar zahiri. Hanyoyin mutane suna daga cikinsu. Yana ganin ci gaba ta hanyar siffofin, wanda ya kammala karatunsa a fuska, yana shimfiɗa iyakokin duniyar zahiri kuma ya ƙare da kansa. Wadannan siffofin ko kumfa suna haifar da kansa. Ta hanyar bangaren maida hankali ne ya sanya su ya ga cewa su ne siffofin ko inuwar kansa. Ya mai da hankalin su, kuma duka ya ƙare yanzu kuma suna gaurayawa cikin ɓata jikin mutum, halin jikinsa na yanzu, wanda daga yanzu ya tashi, ya hau a matsayin shugaba.

Shi baya mutuwa; har abada shi ne tsawon lokaci. Kodayake dukkan zama ya tsawaita tsawon lokaci, an dawwama rayuwa tun lokacin da ya dauki murya ya kuma ba wa kansa suna, da kuma lokacin hawan sa zuwa sama. Jikinsa na jiki daidai yake kuma, gwargwadon lokacin jiki, ba lokuta da yawa da sukai kamar sun ƙare.

Yanzu maigidan yana hannun dukkan sassan jikinsa; yana sane da duniyar zahirin; yana da ikon mallakar ikon tunani guda biyar kuma yana amfani da su ba tare da hankalin sa ba. Jikinsa na zahiri ya zauna; aminci ya tabbata a kanta; ya juya. Shi, majibinci, kamar yadda yake mahimmin jiki, baya cikin tsarin jiki na zahiri. Yana cikin zahiri, amma ya shimfida fiye da shi. Maigidan yana sane kuma yana ganin sauran masters game da shi. Suna magana da shi ɗayansu.

Almajiri wanda ya kasance kuma wanda ya zama maigidan, yanzu yana rayuwa da aiki ne a cikin sararin duniya na zahiri da tunani. Jikinsa na jiki yana a cikin jikin mai gida, kamar yadda duniyar zahirin yake a ciki da duniyar tunanin mutum. Ta hanyar ko ta amfani da jiki na zahiri duniyar zahiri tana rayuwa a gare shi. Duk abin da ke cikin duniyar zahiri ya fi bayyana. Rana tana haskakawa, tsuntsaye suna rera waƙa, ruwa yana kwarara mawaƙar farinciki, kuma yanayi na nuna godiya ga maigida kamar yadda mahaliccinta kuma mai kiyayewa. Duniyar tunanin zuciyar da ya yaye shi a matsayin almajiri yanzu haka yana ba da farin ciki da miƙa wuya ga maigidan. Abinda bai bashi damar zama almajiri ba yanzu zai jagoranci kuma yayi jagora a matsayin mai gida. Yana ganin cewa ga duniyar mutane, wanda ya ba shi ɗaukaka kuma ya nemi taimakon sa, yanzu zai iya ba da sabis kuma zai ba da taimako. Yana girmama jikinsa da tausayawa da tausayi. Yana kallonta a matsayin abu ne wanda ya shigo nasa.

A ci gaba.