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

MALAMAI, MALAMAI DA MAHAMATA

Waɗannan kalmomin suna amfanuwa da daɗewa. Na farko biyun sun fito ne daga Latin, na ƙarshe daga Sanscrit. Adept kalma ce wacce ta kasance tana amfani da ƙarni da yawa kuma ana amfani da ita ta hanyoyi da yawa. Ya kasance, koyaya, yayi amfani da wannan hanyar ta hanyar masanan ilimin kimiyya, wanda a cikin amfani da kalmar, yana nufin wanda ya kai ga sanin ilimin kimiyyar ƙirar, kuma wanda ya ƙware a cikin ayyukan alchemy. A cikin amfani, ana amfani da kalmar ga duk wanda ke da ƙwarewa a cikin fasaharsa ko aikinsa. Kalmar maigidan ta kasance tana amfani da ita tun zamanin farko. An samo ta daga magrib na Latin, mai mulki, kuma anyi amfani dashi azaman taken don nuna wanda ke da iko akan wasu ta dalilin aiki ko iko, a matsayin shugaban iyali, ko kuma malamin. An ba shi wuri na musamman a cikin ƙungiyar ma'abuta ilimin kimiyya da rosicrucians na lokutan kafofin watsa labarai a matsayin ma'anar wanda ya sami wayewa game da batun, kuma wanda ya iya jagoranci da koyar da wasu. Kalmar mahatma kalma ce ta Sanscrit, ma'ana ta kowa shine babbar ruhi, daga maha, babba, da atma, rai, tun daga shekaru dubbai. Ba a haɗa shi a cikin yaren Ingilishi har zuwa kwanannan, amma a yanzu ana iya samun shi a cikin lexicons.

Kalmar mahatma yanzu ana amfani dashi a ƙasarta ta asali da kuma duk wanda ake ɗauka babba a cikin rai kamar na fakirs da yogis na Indiya. A cikin sihiri, kalmar ana amfani da ita ga waɗanda aka la'akari da sun isa mafi girma na adeptship. Don haka waɗannan sharuɗɗan sun kasance amfani gama gari don ɗaruruwan ƙarni da dubban shekaru. An ba su ma'ana ta musamman a cikin shekaru talatin da biyar da suka gabata.

Tun bayan kafa kungiyar Theosophical Society a 1875 a New York ta Madam Blavatsky, waɗannan sharuɗɗan, ta hanyar amfani da ita, sun ɗauka wata ma'ana daban kuma mafi ma'ana fiye da da. Madam Blavatsky ta ce ta ba da umarni ta hanyar adepts, masters ko mahatmas ta samar da wata jama'a don manufar sanar da duniya wasu koyarwa game da Allah, Yanayi da mutum, wanda koyarwar duniya manta da ko ba sani ba. Madam Blavatsky ta bayyana cewa basussukan, masters da kuma maganganun wanda ta yi magana game da su, maza ne da ke da hikimar gaske, waɗanda ke da masaniyar dokokin rayuwa da mutuwa, da kuma abubuwan da suka shafi yanayi, waɗanda kuma ke da ikon sarrafa ƙarfin yanayi da samar da abubuwan mamaki bisa ga ka'idar halitta kamar yadda suke so. Ta ce wadannan basussuka, masters da mahatmasai daga wanda ta samu ilimin ta suna ne a Gabas, amma sun wanzu a duk sassan duniya, kodayake ba a san dan adam gaba daya ba. An kuma kara da cewa Madam Blavatsky cewa duk wata baiwa, masters da mahatmas sun kasance ko sun kasance maza, wanda ta tsawon shekaru kuma ta ci gaba da ƙoƙarin ya yi nasara wajen ma'abuta, mamaye da sarrafa ƙananan yanayin su kuma waɗanda suke da ikon aikatawa gwargwadon ilimin da hikimar da suka samu. A cikin Tasirin Theosophical, wanda Madam Blavatsky ya rubuta, mun sami masu zuwa:

"Amincewa. (Lat.) Adeptus, 'Wanda ya samu nasara.' A cikin occultism wanda ya kai matsayin Tsaran Qaddamarwa, kuma ya zama Jagora a cikin ilimin falsafar Esoteric. ”

“Mahttma. Lit., 'babbar rai.' Kyakkyawan mafi girman oda. Madaukakan halittun da suka ci nasara bisa manyan ka'idojinsu kuma suna rayuwa ta halin 'dan Adam,' kuma suna da ilimi da iko da ya dace da matakin da suka kai ga juyin halitta na ruhaniya. ”

A cikin kundin "Theosophist" da na "Lucifer" kafin 1892, Madam Blavatsky ta rubuta abubuwa da yawa game da ladabi, masters da mahatmas. Tun daga wannan lokacin anyi kirkirar littattafai masu yawa ta hanyar Theosophical Society kuma a ciki ne aka yi amfani da wadannan sharuɗɗan da yawa. Amma Blavatsky ita ce iko da shaida a gaban duniya game da wanzuwar halittun da ta yi magana a kansu azaman adepts, masters da mahatmas. An yi amfani da waɗannan kalmomin ta masana theosophist da sauransu ta wata ma'ana ta daban fiye da ma'anar Blavatsky. Game da wannan zamuyi magana daga baya. Duk waɗannan, duk da haka, waɗanda suka haɗu da kuma yarda da rukunan da aka ba ta kuma waɗanda suka yi magana kuma daga baya suka rubuta game da bashin, masters da mahatmas sun shaida iliminsu daga gare ta. Madam Blavatsky ta koyarwarta da rubuce-rubucen ta sun ba da shaidar wata hanyar ilimi daga wacce ta zo ne koyarwar da ake kira theosophical.

Yayinda Madam Blavatsky da waɗanda suka fahimci koyarwarta sun yi rubuce-rubuce game da adepts, masters da mahatmas, ba a da tabbataccen bayani ko bayanin kai tsaye game da ma'anar kowane ɗayan kamar yadda ake rarrabe daga ɗayan waɗannan sharuɗɗan, ko game da matsayi da matakai wanda wadannan halittun suke cike da juyin halitta. Saboda amfanin sharuɗɗan da Madam Blavatsky da Theosophical Society suka gabatar, an sami waɗannan sharuɗɗan waɗanda waɗanda, tare da masu ilimin tauhidi da yawa, suke amfani da sharuɗɗa azaman daidaitawa kuma a cikin rikicewa da nuna bambanci. Don haka akwai bukatar ƙara samun bayanai game da waye da ma'anar ma'anar kalmomin, ga me, daga ina, da wane lokaci, halittun da suke wakilta suka wanzu.

Idan akwai wasu halittu kamar su Depts, Masters da Mahatmas, to dole ne su mamaye wani tabbataccen wuri da marhala a cikin juyin halitta, kuma wannan wuri da matakin dole ne a same shi a cikin kowane tsari ko tsari da ke magana da Allah, Dabi'a da Mutum da gaske. Akwai tsarin da aka tanadar ta yanayi, tsarinsa yana cikin mutum. Ana kiran wannan tsarin ko shirin da zodiac. Zodiac da muke magana, duk da haka, ba taurarin sama ba ne da aka sani da wannan kalma, kodayake waɗannan taurari goma sha biyu suna wakiltar zodiac ɗinmu. Haka nan ba ma maganar zodiac a ma’anar da masana taurari na zamani suke amfani da shi. An tsara tsarin zodiac da muke magana a ciki editoci da yawa da suka bayyana a ciki Kalmar.

Za a samu ta hanyar tuntuɓar waɗannan talifofin cewa zodiac alama ce ta da'irar, wanda kuma yana tsaye ga yanki. An raba da'irar ta hanyar layi a kwance; an ce rabin na sama yana wakiltar abubuwan da ba a bayyana ba kuma rabin rabin duniya da aka bayyana. Alamun bakwai daga ciwon daji (♋︎) da capricorn (♑︎) ƙarƙashin layin kwance yana da alaƙa da sararin samaniya da aka bayyana. Alamun da ke sama da layin kwance na tsakiya alamu ne na sararin da ba a bayyana ba.

Tabbataccen sararin samaniya na alamomi bakwai ya kasu zuwa duniyoyi ko sassa guda huɗu waɗanda, farawa da mafi ƙasƙanci, su ne na zahiri, taurari ko psychic, tunani da ruhi ko ruhi. Ana ɗaukar waɗannan duniyoyi daga mahangar juyin halitta da juyin halitta. Duniya ta farko ko yanayin da ake kira zuwa wanzuwa shine ruhaniya, wanda ke kan layi ko jirgin sama, ciwon daji - capricorn (♋︎-♑︎) kuma a cikin yanayin juyin halitta shine duniyar numfashi, ciwon daji (cancer).♋︎). Na gaba shine duniyar rayuwa, leo (♌︎); na gaba shine sifa duniya, virgo (♍︎ ); kuma mafi ƙasƙanci shine duniyar jima'i ta zahiri, libra (♎︎ ). Wannan shine shirin juyin halitta. Ana ganin haɗawa da kammala waɗannan duniyoyin ta fuskokin juyin halittarsu. Alamomin da suka dace da kuma kammala waɗanda aka ambata sune scorpio (♏︎), sagittari (♐︎da capricorn (♑︎). Scorpio (♏︎), sha'awa, ita ce samun nasara a cikin sigar duniya, (♍︎-♏︎); tunani (♐︎), shine iko na rayuwar duniya (♌︎-♐︎); da mutuntaka, capricorn (♑︎), shine cikawa da cikar numfashi, duniyar ruhaniya (♋︎-♑︎). Duniyar ruhaniya, tunani da taurari sun daidaita kuma sun daidaita a ciki da kuma ta duniyar zahiri, libra (♎︎ ).

Kowane duniya tana da nasa abubuwan da suke sane da kasancewar su a wannan duniyar da suke ciki da wacce suke rayuwa da ita. A cikin son rai, halittun duniyar numfashi, wadanda na rayuwar duniya, da wadanda suke duniya, da wadanda suke duniya ta zahiri kowannensu yana sane da duniyar shi, amma kowane rukuni ko nau'ikansa a duniyan sa basuda sani ko kuma basa sane. daga waɗanda ke ko dai na sauran halittu. Misali, mutum mai cikakken hankali bashi da masaniyar siffofin taurari wadanda suke cikinsa da wanda ya kewaye shi, ko yanayin rayuwa da yake rayuwa a ciki wanda yake motsa shi, ko kuma numfashin ruhaniya wanda yake ba shi damar rarrabe kasancewarsa da kuma ta wanda cikakke mai yiwuwa ne a gare shi. Dukkanin wadannan duniyoyin da ka'idoji na ciki da na zahirin mutum, kamar yadda suke a ciki da kuma duniyar zahirin halitta. Dalilin juyin halitta shine cewa dukkanin duniyoyin da dabarunsu na hikima yakamata su daidaita da aiwatar da hankali ta hanyar jikin mutum, ta yadda mutum a cikin jikinsa zai san dukkan masanan duniya kuma ya sami damar aiwatar da hikimar kowane bangare. ko duk duniya yayin da yake cikin jikinsa na zahiri. Don yin wannan a hankali da ci gaba, dole ne mutum ya yi wa kansa jikin ga kowace duniyar; kowane jiki dole ne daga kayan duniyar da zai yi aiki da hankali. A halin da ake ciki yanzu na juyin halitta, mutum yana tare da shi ka'idojin da aka sanya wa suna; ma'ana, shi numfashi ne na ruhaniya ta hanyar motsawar rai a takamaiman tsari a cikin jikinsa na zahiri yana aiki a duniyar zahiri. Amma yana sane da jikinsa na zahiri, da duniyar zahiri kawai saboda bai gina kowane madawwami jiki ko tsari ga kansa ba. Yana sane da duniyar zahiri da jikinsa na yanzu saboda yana aiki a cikin zahirin rayuwa anan da yanzu. Yana sane da jikinsa na zahiri muddin ya daɗe kuma ba sauran; kuma tunda duniyar zahiri da jikin mutum kawai duniya ce da jikin ma'auni da sikeli, saboda haka bashi da ikon gina jiki na zahiri har zuwa canjin lokaci. Ya ci gaba da gina jikkunan jiki ɗaya bayan ɗayan ta hanyar rayuwar da yawa wanda yake rayuwa na ɗan gajeren lokaci, kuma a ƙarshen kowannensu ya koma zuwa cikin bacci ko hutawa a cikin yanayin duniya ko a duniyar tunani ba tare da daidaitawa ba. ka'idodinsa kuma ya sami kansa. Ya sake dawowa cikin jiki don haka zai ci gaba da zuwa rayuwa bayan rayuwa har sai ya kafa wa kansa jiki ko wani sabanin na zahiri, wanda a cikinsa zai rayu a ciki ko daga cikin zahirin rayuwa.

Yanzu 'yan Adam suna zaune a cikin jikin mutane kuma suna sane da duniyar zahiri kawai. A nan gaba ’yan Adam za su ci gaba da rayuwa a cikin jikunan mutane, amma maza za su yi fice daga duniyar zahiri kuma su lura da kowane ɗayan duniya yayin da suke gina jiki ko sutura ko sutura ta yadda za su iya aiki a waɗancan duniyoyin.

Sharuɗɗan sun cika daidai, ma'abuta ilimi da mahatma suna wakiltar matakai ko digiri na kowane ɗayan duniyoyin uku. Wadannan matakai ana yiwa alama gwargwado bisa ga alamun ta hanyar alamu ko alamomin shirin duniya na zodiac.

Kwararren shi ne wanda ya koyi yin amfani da gabobin ciki kwatankwacin na zahiri kuma wanda zai iya aiki a ciki da kuma ta cikin gabobin cikin duniyar siffofi da sha'awa. Bambance-bambancen shi ne, yayin da mutum yana aiki ta hankulansa a cikin duniyar zahiri kuma yana tsinkayar ta hanyar hankalinsa abubuwan da suka dace da gabobin jiki, gwanin yana amfani da gabobin gani, ji, wari, dandana da tabawa a duniyar siffofi da sha'awa. da cewa duk da cewa sifofi da sha'awoyi ba su iya gani ko fahimtar jiki ta hanyar jiki, yanzu yana iya ta hanyar noma da haɓaka gabobin ciki, ya gane da kuma magance sha'awar da ke aiki ta hanyar da sha'awa ta motsa jiki zuwa aiki. Kwararren kamar haka yana aiki a cikin wani nau'i mai kama da na zahiri, amma an san siffar shine abin da yake daidai da yanayi da matsayi na sha'awarsa kuma sananne ne ga duk wanda zai iya yin aiki da hankali a kan jiragen sama na astral. Wato kamar yadda kowane mutum mai hankali zai iya ba da labarin kabilanci da matsayi da matsayin al'adun kowane mutum na zahiri, don haka duk wani ƙwararren na iya sanin yanayi da matakin duk wani ƙwararren da zai iya saduwa da shi a cikin yanayin sha'awa. Amma yayin da wanda ke rayuwa a duniyar zahiri yana iya yaudarar wani mutum a cikin duniyar zahiri, game da tserensa da matsayinsa, babu wanda ke cikin sigar-muradin duniya da zai iya yaudarar gwanin halinsa da darajarsa. A cikin rayuwa ta zahiri jikin zahiri yana rike da siffa ta hanyar sifar da ke ba da siffa, kuma wannan abu na zahiri yana motsa shi zuwa aiki ta hanyar sha'awa. A cikin mutum na zahiri sifar ya bambanta kuma yana bayyana, amma sha'awar ba ta kasance ba. Mawaƙin shine wanda ya gina jikin sha'awa, wanda jikin sha'awar zai iya yin aiki ta hanyar sifarsa ta astral ko kuma da kanta a matsayin jikin sha'awa, wanda ya ba da siffar. Talakawa na duniyar zahiri yana da sha'awa da yawa, amma wannan sha'awar makauniya ce. Kwararren ya ƙera makafin ƙarfin sha'awa ya zama siffa, wanda ba makaho ba ne, amma yana da hankali daidai da na jikin sifa, wanda ke aiki ta jiki ta zahiri. Kwararren, saboda haka, shi ne wanda ya kai ga amfani da aikin sha'awarsa a cikin wani siffa ta jiki baya ga jiki ko kuma mai zaman kansa. Yanayin ko duniyar da ke da kwarewa kamar irin waɗannan ayyuka shine duniyar astral ko duniyar tunani, a kan jirgin virgo-scorpio (♍︎-♏︎), siffa-sha'awa, amma yana aiki daga ma'anar kunama (scorpio).♏︎) sha'awa. Kwararren ya kai ga cikakken aikin sha'awa. Mai gwaninta kamar haka shine jikin sha'awa yana aiki a cikin wani nau'i ban da na zahiri. Siffofin gwanin shi ne, ya yi mu’amala da al’amura, kamar samar da sifofi, canza salo, kiraye-kirayen, da tilasta yin aiki da siffofi, duk abin da karfin sha’awa ke sarrafa su, yayin da yake aikatawa. daga sha'awa a kan siffofi da abubuwa na duniyar hankali.

Jagora shi ne wanda ya danganta kuma ya daidaita yanayin jima'i na jiki na zahiri, wanda ya shawo kan sha'awarsa da al'amuran duniya, kuma wanda ke sarrafawa kuma ya jagoranci al'amuran rayuwa a kan jirgin leo-sagittary (♌︎ -♐︎) daga matsayinsa kuma da ikon tunani, sagittary (♐︎). Kwararren shine wanda, ta wurin ikon sha'awa, ya sami damar yin aiki kyauta a cikin sigar sha'awar duniya, ware kuma ban da jiki na zahiri. Jagora shi ne wanda ya mallaki sha’awa ta zahiri, da karfin sha’awa, wanda ke da iko da magudanan ruwa na rayuwa, wanda kuma ya yi hakan da karfin tunani daga matsayinsa a duniyar tunani. Shi gwani ne na rayuwa kuma ya samo asali ne na tunani kuma yana iya rayuwa a cikin wannan jikin tunani a sarari kuma ba tare da sha'awar jikinsa da jikinsa ba, ko da yake yana iya rayuwa a ciki ko aiki ta ko dai ko duka biyun. Mutum na zahiri yana mu'amala da abubuwa, gwani yana mu'amala da sha'awa, maigida yana mu'amala da tunani. Kowa yana aiki daga duniyarsa. Mutumin jiki yana da hankulan da ke jawo shi zuwa abubuwan duniya, gwani ya canza tsarin aikinsa amma har yanzu yana da ma'ana masu dacewa da na zahiri; amma maigida ya yi nasara kuma ya tashi sama da duka biyun zuwa ga manufofin rayuwa wanda daga gare su hankali da sha'awa da abubuwan su a zahiri kawai tunani ne. Kamar yadda abubuwa suke a zahiri kuma sha'awoyi suke a cikin siffa ta duniya, haka tunani yake a duniyar rayuwa. Abubuwan da ake buƙata suna cikin duniyar tunanin tunani abin da sha'awa ke cikin sigar duniya da abubuwa a cikin duniyar zahiri. Kamar yadda haziƙi yake ganin sha'awa da siffar da ba a iya gani ga ɗan adam na zahiri, haka maigida yana gani kuma ya yi hulɗa da tunani da akidu waɗanda ba gwani ba su gane su, amma wanda gwanin zai iya kama shi daidai da yanayin da mutum na zahiri yake jin sha'awa. da siffar da ba ta zahiri ba. Kamar yadda sha'awa ba ta bambanta da siffa a cikin mutum na zahiri, amma yana cikin gwaninta, don haka a cikin gwanintar tunani ba ya bambanta, amma tunani wani nau'i ne na gwaninta. Kamar yadda ƙwararren yana da cikakken umarni da aikin sha'awa ban da na zahiri wanda mutum na zahiri ba shi da shi, haka maigida yana da cikakken aiki na 'yanci da ikon tunani a cikin jikin tunani wanda gwanin ba shi da shi. Siffofin maigida su ne yadda yake mu’amala da rayuwa da manufofin rayuwa. Shi ne yake jagoranci da sarrafa magudanar ruwa na rayuwa bisa ga manufa. Don haka yana aiki tare da rayuwa a matsayin mai kula da rayuwa, a cikin jikin tunani da kuma ikon tunani.

Mahatma shine wanda ya ci nasara, ya girma daga ciki, ya rayu kuma ya tashi sama da duniyar jima'i na mutum na zahiri, nau'in-sha'awar duniya na gwaninta, duniyar tunani - duniyar maigida kuma yana aiki da yardar kaina a cikin duniyar numfashi ta ruhaniya. a matsayin mutum mai cikakken hankali kuma marar mutuwa, yana da hakkin yantar da kansa gaba ɗaya kuma ban da ko a haɗa shi da shi ko aiki ta jikin tunani, jikin sha'awa da jiki na zahiri. Mahatma shine kamala da cikar juyin halitta. Numfashi shine farkon juyin halitta na bayyanannen halittu don ilimi da kamalar hankali. Daidaituwa shine ƙarshen juyin halitta da kamalar hankali. Mahatma cikakke ne kuma cikakken ci gaban mutumtaka ko hankali, wanda ke nuna ƙarshen da cim ma juyin halitta.

Maharama tunani ne na mutumtacce daga wajibcin sake tuntuɓar kowane ɓangarorin duniya da ƙasa da ruhun ruhaniya. Mahatma tana ma'amala da numfashi bisa ga dokar wacce ta sa dukkan abubuwa suke hura shi zuwa ga bayyana daga sararin samaniya wanda ba a bayyana shi ba, wanda kuma duk abin da aka bayyanar ya sake komawa zuwa ga bayyane. Mahatma tana ma'amala da dabaru, dawwamammen maganganu, ainihin gaskiyar akidu, kuma bisa ga abin da duniyar ruhi ke bayyana kuma ta shuɗe. Kamar abubuwa da jima'i a duniyar zahiri, da azanci a cikin duniyar sha'awar, da akidu a duniyar tunani, suna haifar da aiki ta hanyar halittu a cikin waɗancan duniyoyin, haka nan ra'ayoyi ne na madawwamiyar doka waɗanda ke gudana a cikin wanda kuma ta hanyar abin da mahatmas ke aiki a ruhaniya duniya numfashi.

Kwararren ba shi da 'yanci daga sake reincarnation domin bai shawo kan sha'awa ba kuma bai 'yanta shi daga virgo da kunami ba. Maigida ya shawo kan sha'awa, amma ba zai iya samun 'yanci daga larura don sake reincarnate ba saboda duk da cewa ya mallaki jikinsa da sha'awarsa bazai yi aiki da duk karma da ke da alaka da tunaninsa da ayyukansa na baya ba, kuma inda ba zai yiwu ba. ya yi aiki a cikin jikinsa na zahiri na yanzu duk karman da ya haifar a baya, zai zama wajibi a gare shi ya sake rayuwa cikin jiki da yanayi da yawa kamar yadda ya wajaba don ya iya cika kuma gaba ɗaya aiwatar da karmarsa bisa ga ga doka. Mahatma ya bambanta da gwani da maigidan a cikin cewa adept dole ne ya sake reincarnate saboda har yanzu yana yin karma, kuma maigida dole ne ya sake reincarnate saboda, kodayake baya yin karma yana aiki da abin da ya riga ya yi, amma mahatma, bayan ya daina yin karma kuma ya yi aiki da duk karma, ya sami 'yanci gaba ɗaya daga kowace larura don sake reincarnate. Ma'anar kalmar mahatma ta bayyana hakan. Ma ya nuna manas, hankali. Ma shine girman kai ko hankali, yayin da mahat shine ka'idar tunani ta duniya. Ma, tunanin mutum ɗaya, yana aiki a cikin mahat, ƙa'idar duniya. Wannan ƙa'ida ta duniya ta haɗa da dukan bayyanuwar sararin samaniya da duniyarta. Ma ka'ida ce ta hankali wacce ta bambanta da mutum, kodayake tana cikin mahat ɗin duniya; amma dole ne ma ya zama cikakken mutum, wanda ba a farkon ba. A farkon ma, hankali, yana aiki daga duniyar ruhaniya ta numfashi a alamar ciwon daji (♋︎), numfashi, kuma ya kasance har sai da juyin halitta da ci gaban wasu ka'idoji mafi ƙasƙanci na juyin halitta ya kai ga libra (♎︎ ), duniyar zahiri ta jima'i, daga inda sauran ka'idodin da suka wajaba don haɓakawa da cikar hankali za a samu su. Ma ko hankali yana aiki a cikin mahat ko tunanin duniya ta kowane nau'i na juyin halitta da kuma ta hanyar juyin halitta har sai ya fito ya tashi jirgin sama da jirgin sama, duniya ta duniya, zuwa jirgin sama a kan baka mai tasowa daidai da jirgin da ya tashi a kan. gangarowar baka. Ya fara gangarowa daga ciwon daji (cancer).♋︎); mafi ƙasƙanci inda aka kai shine libra (♎︎ ); daga nan ne ya fara hawansa ya tashi zuwa capricorn (♑︎), wanda shine ƙarshen tafiyarsa kuma shine jirgin da ya sauko daga gare shi. Ma, hankali ne, a farkon juyin halitta a ciwon daji (♋︎); shi ma, hankali, a ƙarshen juyin halitta a capricorn (♑︎). Amma mama ta wuce mahat, kuma mahat-ma ce. Wato hankali ya ratsa dukkan matakai da darajoji na hankali na duniya, mahat, kuma sun haɗe da shi kuma a lokaci guda ya kammala cikakken keɓaɓɓen mutum, don haka, mahatma.

(A ci gaba)