Kalmar Asalin

Ukun duniya sun kewaye, shiga da kuma ɗaukar wannan duniyar ta zahiri, wanda shine mafi ƙanƙanta, da kuma labulen uku.

—The Zodiac.

THE

WORD

Vol. 7 SAURARA, 1908. A'a. 2

Copyright, 1908, da HW PERCIVAL.

CIGABA DA BUKATAR SUKE.

VI.

(An kammala.)

MAN, tunani, iri ɗaya ne cikin halitta da ainihin Allah, Maɗaukakin Sarki, ko Ilimin hankali. Shi wannan ne mai sane ko a sume, a bangare ɗaya ko kammala. Allah shine gwargwadon matsayinsa ko gwargwadon ikonsa wanda ya iya sanin ya kuma aikata gwargwadon shirin a cikin Zuciyar Duniya. Ya kasance shi daya ne da tunanin mutum ko sararin samaniya ko Allah har ya kai ga iya yin halitta, kiyayewa da sake halitta. Ba tare da ilimi ba, yana tunani da aiki cikin duhu ko kuma rashin tabbas; kamar yadda ya kusan kammala, yana tunani da aiki tare da hasken ilimi.

Tsarin wucewa daga duhu zuwa haske, daga jahilci (♏︎), cikin sani (♑︎) ta hanyar tunani ne (♐︎). Tunani ya fara tunani ta hanyar jinsi. Yayinda yake ci gaba da tunani, yana canzawa ko haɓaka nau'in tseren ko ƙarfinsa don yin tunani har sai ya samar da ingantaccen kayan aiki ta hanyar abin da yake tunani da adalci da hikima.

Zurfin kwalliya (crystal) yana fara aikinsa a wannan duniyar ta hanyar ƙoƙarin numfashi kansa cikin motsawar motsi ta hanyar jikin mutum. Kowane yanki mai fitila yana aiki gwargwadon ci gabansa. Halin ɗan adam yana tsayayya da motsi mai ƙarfi na zuciya. Daga wannan juriya ana haifar da ƙwaƙwalwar tunani. Wannan walwalar tunani ba ingantaccen tunani bane. Kyakkyawan tunani shine sakamakon amsar da dabbar dabba ta samu zuwa yanayin maɗaukaki. Ana yin wannan amsar ne lokacin da dabba ko ta tilastawa mutum, ko ya amsa ba da jimawa ba, da motsin da ke tattare da babbar ma'ana. Ta hanyar rayuwar da yawa, ta hanyar jinsi da yawa, dabbobin dabba suna tilastawa ne ta hanyar sha'awar hankalin mutum da ya hura musu zurfin hasken zuciya; ta hanyar ci gaba da numfashi da kuma zama cikin jiki, hankali zai shawo kan juriya na sha'awar; sannan sha'awar shine, ta hanyar tunani, da farko tilastawa kuma daga baya aka sami horo da ilimi don aiki tare, ba da gaba ba.

Zuciyar, ta samu karbuwa daga yanayin lu'ulu'unta, jahiltar jikinta ne da duniyar da ake dangantuwa da ita. Zuwa ga hankali, jahilci duhu ne, amma yayin da ya fahimtar da kansa, hankalin zai sani; ilimi ne, hasken ilimi; shafi ne ko fili na haske wanda yake sani. Wannan haske, wannan ilimin, ana iya yin kokarinsa ko dai ya bunkasa ta hanyar ci gaba da tattaunawa, ko kuma ya haskaka da kuma haskaka sarari lokacin da ya zo kamar walkiya mara iyaka, ko kuma zata iya zuwa kuma ta bunkasa zuwa hasken da baya yankewa na myriad suns, yayin da zurfin tunani. Amma duk da haka ya zo, hankali yasan kansa ta hanyar hasken sa.

Bayan ya gano kansa ta hanyar hasken sa sannan kuma yasan duniyar ilimin, duhu zai sake dawowa kwakwalwa, kodayake ilimin ya wanzu kuma baya iya asara. Duhun yana zuwa lokacin da hankali ya bar duniyar ilimi kuma ya sake sane da jikkunan da ke da alaƙa da shi, daga nan kuma ba a 'yanta shi ba.

Yayin da yake cikin jahilci da duhu, hankali yana kan gicciyen ɗan adam kuma an tsare shi a cikin ƙananan al'amuran kwayoyin halitta. Tare da ilimi, hankali yakan kwance abubuwan da ke cikin jiki kuma ya 'yanta shi daga duniyan. Bayan da zuciya ta 'yantu daga abubuwan da ke jikinsu to yana iya aiki daga duniyar ilimi har yanzu ya kasance cikin jikinsa.

Ana yin wannan duka ta hanyar tunani. Tunani shine hanyar sadarwa tsakanin duniyar ruhaniya na ilimi da ƙananan duniya. Tunani shine sakamakon aiwatar da tunani da sha'awar tunani, tunani kuma shine sanadiyyar duk wata alama da ke bayyana a cikin dukkanin duniyoyin da ke karkashin duniyar ilimi. Ta hanyar tunani aka kirkiro sararin duniya; ta hanyar tunani an kiyaye duniya; ta hanyar tunannin duniya an lalace ko kuma aka sake halittarsa. Tunani (♐︎) shine mafari da karshen tafarkin da yake kaiwa zuwa duniyar ilimi. Shiga duniyar da ba ta canzawa ba (♌︎), tunani (♐︎) yana ba da jagora ga rayuwa kuma yana haifar da ita cikin haɓaka da kuka a cikin hanyar (♍︎) da ta dace da halayen tunani. A cikin mafi girman tseren jinsi tunanin mutum shine kiyayewa da kiyayewarsa. Rashin sanin kansa da ruɗar da hankalinsa zuwa ga gaskatawa cewa kasancewar shi ya dogara da jiki, halin mutum yana amfani da kowace hanya don kiyayewa da kiyaye jiki, ko da kuɗin wasu, kuma, kamar mutumin da ya firgita jirgi mai haɗari ya manne wa matsewar tarko. , ya bace; jahilcin mutuwa ya shawo kansa. Don haka hankali, a cikin hanyar sa ta hanyar zuwa mafi karancin jinsi, ya ci gaba da tunani da aiki har sai an sami wani yanayi mai karfi na rabuwa da son kai don halayensa kuma yana ci gaba da rayuwa da mutu-mutuƙi ta wayewar kai da jinsi. Ta wannan hanyar ne tunani ya ginu ya kuma lalata wayewa ta hanyar kasancewarsa.

Amma akwai wani lokacin da hankali ya kai ga balagarsa; sannan idan don cigaban maimakon tafiya akai-akai kan hanyar da aka doke, to lallai yai tunanin waje da kuma nisantar hankali. Bai san yadda zai yi tunanin abin da ba shi da alaƙa da ɗayan ruhi ko sama da haka. Kamar ɗan tsuntsu wanda yafi son kasancewa a cikin saninsa, yana jin tsoron gwada fikafikan sa, don haka hankali ya fi son yin tunanin abubuwan sha'awa.

Kamar tsuntsu, yana iya birgima kuma ya faɗi, ba tare da amincewa da ta zo da gogewa ba, amma tare da maimaita gwaji yana samun fikafikan sa kuma, tare da gwaninta, amincewa ya zo. Sannan na iya yin jikewa tare da ɗaukar dogon saukan jirgi zuwa yanzu ba a sani ba. Yunkuri na farko na tunani don tunani ban da hankalta yana kasancewa tare da tsoro, raɗaɗi da rashin tabbas, amma bayan an magance matsalar farko ana samun biyan bukata wanda zai biya duk ƙoƙarin. Toarfin shigar da yanayin da ba a san shi ba, don shiga cikin abubuwan da ba a san shi ba, yana kawo farin ciki da walwalar tunani wanda ƙarfin kwakwalwa ya biyo baya maimakon maye. Don haka tare da kowace matsala, ana samun tabbacin da zai zo tare da nasarar tafiya shafi tunanin mutum; Don haka hankali bashi da wata fargaba game da ƙarfin sa da iya tafiya, bincika da ganowa. Daga nan ne hankali zai fara tafiya kan hanyar dalilai na abubuwan mamaki; yana gano cewa dole ne ya ci gaba daga duniyoyi zuwa abubuwan jituwa, daga dalili zuwa tasiri, maimakon daga sakamako don haifar; cewa dole ne ya kasance da ra'ayin tsarin abu idan don sanin inda kowane ɓangaren wancan abun yake. An shawo kan dukkan matsaloli ta hanyar kokarin.

Ta yaya hankali zai fara hanyar tunani wacce ba ta ginuwa da tsinkaye mara hankali ba kuma wanda ya samo asali daga dalilai zuwa tasirin maimakon juyawa? Hanya guda a bayyane garemu wanda kodayake sananne ne, ba a cika amfani da shi don wannan dalilin ba. Wannan shine karatun binciken lissafi tsarkakakke, musamman na tsararren joometry. Ilimin lissafi shi kadai ne ilimin kimiyya, wanda shine kawai abubuwan da ake kira kimiyyar kimiyya wanda ba bisa ga tsinkaye masu tsinkaye bane. Babu ɗayan matsalolin da ke cikin geometry na jirgin sama wanda za'a iya tabbatarwa ga hankalin; hujjoji sun wanzu a cikin tunani. Tunda kokarin tunani ya kasance don samun kwarewa ta hankula, ya amfani da ilmin lissafi ga hankulan. Koyaya, ilmin lissafi shine ilimin kwakwalwa. Dukkanin ilmin lissafi da matsaloli ana ganin su, anyi aiki dasu kuma an tabbatar da hankali, to kawai ana amfani dasu ne da hankalin.

Tsarin ilimin lissafi yana ma'amala da bayanin ma'ana da haɓaka tunanin mutum yayin istigfari da juyin halitta cikin jerin tsarin sake haifuwarsa. Wannan ya bayyana dalilin da yasa masanan ilimin jari-hujja suke amfani da ilimin lissafi zuwa ilimin kimiya na zahiri maimakon ilimin ruhaniya. Ana iya amfani da ilimin lissafi da kyau don shirya da kera kwayoyin halitta a duniyar zahiri, amma ya kamata a fara sanin cewa babban reshe na lissafi shine da farko don gwadawa da haɓaka yanki da haɓaka daga hankali, sannan don amfani da shi ga kimiyyar lissafi kuma danganta shi hankali. Geometry, daga wani matakin har zuwa kumbon, ya bayyana yadda hankali ke tasowa kuma ya shiga jiki na zahiri, sannan kuma ya nuna cewa layin juyin halitta zai kasance daidai da layin yarda. An nuna wannan a cikin zodiac saboda haka: layin istimna'i daga kansar (♋︎) zuwa ɗakin karatu (♎︎), saboda haka layin juyin halitta dole ne daga ɗakin karatu (♎︎) zuwa capricorn (♑︎).

Lokacin da hankali a lokacin rayuwa ya fara tunani a cikin duniyar sa, duniyar tunani, bayan ya saba da duniyar zahiri ta hankula, yana cikin yanayin da yayi daidai da lokacin lokacin da yake aiki tun yana yaro kuma yana koyo fahimtar da zama saba da duniyar zahiri ta hankula. Kamar yadda ya ke shiga cikin duniya ta hankula don tara bayanai da gogewar duniyar, don haka yanzu, lokacin da zai shiga duniyar sa, duniyar tunani, dole ne yayi gwagwarmayar neman masaniyar duniyar duniyar.

A da hankali ya dogara da hankula don tabbatar da bayanan da aka tattara a cikin duniyar zahiri, amma ba a amfani da waɗancan hankulan lokacin da ya shiga duniyar tasu. Dole ne ya bar hankulan baya. Wannan yana da wahalar yi. Kamar ƙaramin tsuntsu wanda ya bar gida, dole ne ya dogara da fikafikansa don tashi. Lokacin da tsuntsu ya isa, wata dabi'a ta asali tana motsa shi ya bar gida ya tashi. Wannan ilhamar tana sa ta kumbura cikin huhunta, inda ake samar da iskar magnetic wanda ke rage nauyi. Yana shimfida fikafikansa, sannan ya jefa kansa cikin iska, sinadarinsa. Yana jujjuyawa, yana daidaita kansa kuma yana tashi zuwa wurin maƙasudin sa. Lokacin da hankali ya kasance a shirye don tashi a cikin duniyar sa, duniyar tunani, yana ɗokin sa cikin ciki da sama. Yana rufe hankulansa na ɗan lokaci ta taƙaitaccen tunani, yana ɗokin, sannan, kamar harshen wuta, yana tsalle sama. Amma ba ta saba da duniyarta ba kamar yadda tsuntsu ke yi. Duniyar tunani da farko tana bayyana wa hankali ya zama duhu, ba tare da launi ba kuma babu abin da zai jagorance shi a cikin tashinsa. Don haka, tana da nutsuwa kuma tana yin hanyoyin ta ta hanyoyin da babu ita a cikin duniyar tunani. Wannan yana yin sannu a hankali kuma yayin da yake koyan yin tunani a sarari. Yayin da yake koyon tunani a sarari, duniyar tunani, wacce ta bayyana a matsayin rudani na duhu, ta zama sararin samaniya.

Ta hanyar hasken kansa ne kwakwalwa ke tunkarar hasken duniyar tunani sannan kuma ake tunanin tunanin wasu hankalin wasu hanyoyi ne wadanda manyan masu tunani na duniya suka yi. Wadannan igiyoyin tunani sune hanyoyin da suka mamaye duniyar tunani wanda kwakwalwar mazajen duniya suka motsa. Dole ne tunani ya juya baya daga waƙoƙin da aka buge a duniyar tunani. Dole ne ya yi sama da sama har yanzu, kuma ta hanyar haskensa dole ne ya buɗe hanya ya haifar da wani sabon tunani mai zurfi domin waɗanda hankalinsu da ke bin hanyar yau da kullun a duniyar tunanin mutum su ga hanyarsu ta wuce zuwa tsaunuka. na rayuwa da tunani.

Ga mai hankali wanda yake iya tashi tsaye cikin himma da bayyananniyar gani akwai karfi da iko da kuma ji da farin ciki da kwarin gwiwa cewa adalci shine tsari na duniya. Sannan ana ganin cewa kamar yadda jijiyoyin jini da jijiyoyin jini suke gudana a jikin mutum, haka nan akwai rafuffukan rayuwa da tunani wanda ke yawo cikin duniyar zahiri daga tunani da duniyar da ke kewaye da ita; cewa tattalin arzikin yanayi da kiwon lafiya da cuta na bil'adama ana ɗaukar su ta wannan zagayawa. Kamar yadda sananniyar jini ke dawowa cikin zuciya da huhu kuma suna tsarkaka, haka abin da ake kira mugayen tunani ya shiga zuciyar mutum, inda yakamata a tsarkaka shi da lamuransu da aika shi azaman tsarkakakku - iko don nagarta.

Duniyar tunani, kamar tunani na jiki, yana tunanni daga sama da daga sama. Duniya da duk abin da yake tsaye tana nuna kanta har zuwa duniyar tunani da kuma tunanin mutum. Yayinda hankali ya kasance yana iya yiwuwa ya bayyanar da haske daga duniyar ilimi ta ruhaniya.

Tun kafin ya sami damar karɓar hasken duniyar ruhaniya na ilimi, hankalin ya 'yantar da kansa daga abubuwan hanawa kamar lalaci, ƙiyayya, fushi, hassada, rashin hankali, zato, munafurci, shakku, tuhuma, bacci da tsoro. Wadannan da sauran abubuwan banbanci sune launuka da hasken rayuwar tunani. Suna kama da girgije mai rikitarwa wanda ke rufewa da kewaye da tunani da rufe haske daga duniyar ilimi ta ruhaniya. Kamar yadda abubuwan da ke haifar da tawaya, girgije ya bace kuma hankalin ya zama mai natsuwa da kwanciyar hankali, sannan ya kasance mai yiwuwa ne gareshi ya samu damar shiga duniyar ilimi.

Hankali ya sami shiga kuma ya sami hanyar shiga duniyar tunani ta hanyar tunani (♐︎); amma tunani zai iya ɗaukar hankali zuwa ƙofar duniyar ilimi kawai. Hankali ba zai iya shiga duniyar ilimi ta hanyar tunani ba, domin tunani shi ne iyaka da iyaka na duniyar tunani, alhali duniyar ilimi tana wucewa mara iyaka a cikin dukkan ƙananan halittu.

Duniyar ilimi an shigo da shi ne ta hanyar ilimin kai. Idan mutum yasan waye kuma menene shi sai ya gano duniyar ilimi. Ba a san shi ba kafin. Wannan duniyar ilimin ya kai ga kuma ya ƙunshi dukkanin ƙananan ƙasashe. Hasken duniyar ruhaniya na ilimi yana kasancewa koyaushe ta hanyar duk duniyarmu, amma ba mu da idanu don tsinkaye shi, kamar dai dabbobi ba su da idanu don fahimtar hasken duniyar tunani wanda masu tunani ke morewa. Hasken ilimi shine ga mutane kamar duhu, kamar yadda aka san hasken talakawa duhu ne na rikicewa da jahilci idan aka gan shi ta hasken ilimi.

Yayin da mutum a matsayin mai hasken kai ya fara gano kansa irin wannan ne sai ya fara samun haske na fari. Lokacin da ya ga kansa a matsayin mai saninsa, haske ya fara zuwa gare shi hasken daga duniyar ruhaniya ta ilimi. Yayinda yaci gaba da ganin hasken sa, shi a matsayin wani haske mai haske ya kara karfi sosai, ya kuma kara haske, kuma kamar yadda hasken Kai ya ci gaba, abubuwan da ke haifar da rashin hankali shine suke konewa kamar digo. Kamar yadda wutar ta lalace, shi a matsayin saukin hasken da yake da karfi, ya kara haske kuma yana da karfi. Sannan hasken duniyar ruhaniya na ilimi ana gane shi sarai.

Sensation yana mulki a duniyar zahiri, sha'awar duniyar kwakwalwa, da tunani a duniyar tunani, amma dalili kawai yaci gaba a duniyar ilimin. Soyayya shine hasken duniya ta zahiri, sha'awar hasken duniyar tunani, tunani shine hasken duniyar tunani, amma hasken duniyar ilimin shine dalili. Abubuwan duniya na zahiri sun kasance masu duhu abubuwan da duniyar kwakwalwa suke da duhu, amma ba opaque ba; abubuwan duniya na kwakwalwa masu haske ne da duhu; abubuwan duk wadannan duniyoyin suna haskakawa da jefa inuwa, amma babu wasu inuwa a duniyar ilimi. Kowane abu yana nan kamar yadda yake da gaske; kowane abu haske ne a cikin kansa kuma babu abun da zai iya jefa inuwa.

Hanyar da kwakwalwa ta sami damar shiga duniyar ilimi ta hanyar kanta ne, ta hanyar hasken kanta kamar hasken kai ne. Akwai farin ciki da farin ciki na ƙarfi da iko lokacin da aka san wannan. Sannan kamar yadda mutum ya sami matsayinsa a wannan duniyar ta zahiri, haka nan tunani a matsayin haske mai san kai ya san kanta ya zama irin wannan; ya zama mai bin doka da oda a duniyar ilimi ta ruhaniya kuma ya sami matsayin sa da tsari a wannan duniyar. Akwai wuri da aiki a gare shi a duniyar ilimi kamar yadda akwai wuri da manufa don komai na wannan duniyar ta zahiri. Kamar yadda aka san wurinsa kuma aikinsa yana gudana, yana samun ƙarfi da ƙarfi kamar yadda motsa jiki ke haifar da ƙwayar cuta zuwa ƙarfi a cikin duniya ta zahiri. Aikin tunani wanda ya sami matsayin sa a duniyar ilimi yana tare da duniyar abubuwan mamaki. Aikin sa shine canza duhu zuwa haske, don fitar da tsari daga rikicewa mai bayyana, shirya duniyar duhu don a haskaka su da hasken hankali.

Mafificin mazaunin duniyar ruhaniya na ilimi yana fahimtar kowane duniyar duniya yadda yake, kuma yana aiki tare da su don abin da suke. Ya san kyakkyawan tsari da ke akwai a duniyar ilimi kuma yana aiki tare da duniyoyin bisa ga shirin. Yana sane da ingantattun sifofin ilimi, waɗancan kyawawan siffofi ra'ayoyi ne na siffa maimakon siffofin. Wadannan kyawawan siffofin ko ra'ayoyin nau'ikan ana ganinsu dawwama kuma ba za'a iya jurewa; Ana iya fahimtar duniyar ilimi ta tunani kamar madawwami, cikakke.

A cikin duniyar ruhaniya na ilimi ana ganin asalin kai kuma an san asalin ra'ayoyi da ingantattun siffofin. Ana jin iko akan komai; dukkan abu mai yiwuwa ne. Tunanin ba ya mutuwa, Allah ne tsakanin Allah. Yanzu, hakika mutum a matsayin hasken wayewar kai ya kai ga cikar karfin sa da karfin sa kuma ya kai ga cikar kamala; ci gaba ci gaba da alama ba zai yiwu ba.

Amma har ma da babban matsayin da aka samu a cikin duniyar ruhaniya na ilimi ba shine mafi girman hikima ba. Kamar yadda hankali ya dandana, ya balaga da kuma girma daga duniyar ta zahiri ta hankula, ya wuce ta duniyar tunani da tunani zuwa duniyar ruhaniya na ilimi, don haka akwai wani zamani a cikin balaga na rashin mutuwa wanda yayi daidai da lokacin da ya yanke shawarar don bunkasa sama daga ƙananan ƙasashe. Lokacin da aka kai wannan lokacin hankali zai yanke hukuncin ko zai ci gaba da kasancewa cikin wadanda ba su kai matsayin shi ba, ko kuma ya koma ga duniyar da wasu hankalin ba su gano kansu ba kuma ba ya girma daga yanayin koyarwar masu son hankali. A wannan lokacin ana yin zaɓi. Lokaci ne mafi mahimmancin lokacin da mai mutuwa. Duniya na iya dogaro da shawarar da aka yanke, domin wanda ya yanke hukunci mai mutuwa ne. Babu wani iko da zai iya rusa shi. Yana da ilimi da iko. Zai iya kirkira ya kuma lalace. Shi ba ya mutuwa. Amma kamar yadda yake mai mutuwa ba ta da 'yanci daga kowane irin ruɗani, in da ba za a sami jinkiri ba a zaɓar; yanke shawara zai kasance ba da gangan ba. Zai tsawaita yanke shawara mafi ƙarancin zaɓin zai iya zama mai dacewa idan aka yi hakan. Shakka wacce ke hana zabin kai tsaye ita ce wannan: Duk tsararrakin da ake buƙata don canza sifofi da haɓaka jikin mutum, ya zama dole don tunani ya riƙa tunanin; a cikin tunanin tsari ya hado kansa da irin sa. Haɗin kai tare da tsari ya ci gaba ko da bayan hankali ya gano kansa a matsayin haske mai san kai, duk da cewa ya ci gaba cikin ƙasa da ƙasa da lokacin da mutum ya ɗauki kansa ya zama jikinsa na zahiri. Ga haske mai kai-da-kai wanda ba ya mutuwa, ra'ayin keɓance kai ya kasance. Sanin kowa ne, saboda haka, tsawon tsararrakin da aka ɗauka don kaiwa ga rashin mutuwa, hankali na iya tunanin cewa idan ta sake haɗuwa da ɗan adam mara kyau - wanda ba zai zama mai fa'ida da ƙwarewa ba - za a rasa duk ƙoƙarin da ya gabata da kuma asara a gare shi daga babban matsayi. A wannan lokacin, yana iya ma ga mutum marar mutuwa ne cewa idan ya sake yin kusanci da ɗan adam zai ɓace da rashin mutuwarsa. Don haka ya ci gaba har sai an yi zaɓi.

Idan ya zaɓi ya zama marar mutuwa cikin duniyar ruhaniya na ilimi zai kasance a wurin. Ana duban sa daga hasken duniyar ruhaniya na ilimi, yana ganin tunanin rikice-rikice na duniyar mutane, daskararren sha'awar duniyar taurari da kuma mummunan tashin hankali na sha'awar duniyar zahiri. Duniya tare da 'yan adam sun bayyana kamar tsutsotsi ko kyarkeci da yawa waɗanda suke rarrafe suna birbishin juna; Karamin abu da wautar kokarin dan Adam ana gani kuma ake raina shi kuma mara ƙoshi yana cikin gamsuwa cewa ya zaɓi kasancewa cikin rashi da ƙara zurfin tunani da lalacewa, ƙyamar zina da gwagwarmaya da gwagwarmaya da rashin tabbas na tunanin abin da ke faruwa tare da barorinsu masu canzawa har abada, wanda duk ka je ka sanya rudani na duniya. Worldarancin jiki na zahiri yana asarar sha'awar mutum mara mutuwa sai ya shuɗe. Ya damu da manyan al'amura. Sanin karfinsa, yana ma'amala da karfi da sauran iko; don haka ya ci gaba da sarrafawa da jawo wa kansa ƙarfi da ƙarfi. Zai iya ɗaure kansa da iko ya rayu cikin duniyar halittarsa ​​har zuwa wani matakin da sauran abubuwan zasu iya zama gaba ɗaya. Zuwa irin wannan za a iya ɗaukar wannan don ya kasance mai sane da kasancewarsa a cikin duniya har abada.

Ya bambanta da mai mutuwa wanda yake ɗayan zabi. Bayan ya kai ga cikar Lafiyarsa a matsayin mai hasken sani kai, kuma ya kai ga rashin mutuwarsa, da sanin kansa a cikin sauran mara mutuwa, sai ya lura har yanzu ya san dangantakar da ke tsakaninsa da duk abin da ke rayuwa; da sanin cewa ya sani, kuma cewa ɗan adam bai sani ba, sai ya yanke shawarar ci gaba da ɗan adam don a raba iliminsa; kuma, dukda cewa dan Adam yakamata ya gusar da shi, ya musanta ko yayi kokarin yi masa bulala, zai kasance har yanzu, kamar yadda wata mace ta asali wacce take sanyaya zuciyarta yayin da shi kuma cikin makirci yake tura ta.

Lokacin da aka zaɓi wannan zaɓin kuma nufinsa ya kasance na ma'aikaci tare da ɗan adam, ana samun ɗaukakar ɗaukaka da cikakkar ƙauna da iko wanda ya haɗa da kowane abu mai kasancewa. Ilimi ya zama babbar hikima, hikimar da ta san ƙarancin ilimi. Tunani da ingantattun siffofin da dukkan abubuwa a duniyar ilimi an sa su a matsayin sanannu azaman inuwa mara iyaka da aka tattara zuwa sararin samaniya mara iyaka. Abubuwan alloli da gumaka mafi girma, a matsayin siffofin jiki ko na haske da iko, ana ganinsu suna da rashin aibu na walƙiya. Dukkan abu babba ko ƙarami an san su da farko da ƙarshe, kuma lokaci ne kawai, girgije ne mai gudu ko gudu wanda yake bayyana kuma ya ɓace cikin haske mara iyaka. Dalilin fahimtar wannan ya faru ne saboda zaɓin da mara mutuwa ya yi. Rashin dacewar abin da ya bayyana na dindindin kuma ba zai yiwu ba saboda wata hikima ce, saboda zaɓe cikin hikima.

Dalilin ilimi da hikima da iko yanzu an gano su. Sanadin wadannan shine Kwarewa. Hankali shi ne cewa a cikin dukkan abubuwanda aka basu ikon aiwatarwa gwargwadon ikon fahimta da aiwatar da ayyukansu. Yanzu ana ganin abin da mutum yasan abin da aka sani shine Ilimi. Wanda ya dawwama yana sane yanzu cewa sanadin haske a cikin komai shine kasancewar kasancewar su.

Hankalin ya sami damar ɗaukar kansa a matsayin hasken fitilar kansa. Dole ne hankali ya sami ikon yin bayanin kwatancen kwayar zarra. Fahimtar cikar sararin duniya. Saboda kasancewar Mafificin rai mutum ya sami damar ganin dabaru da kyawawan siffofin wadanda ke ci gaba tun daga zamani zuwa zamani, da kuma wanda kuma ake bijirar halittu da halittu. Cikakken haske yanzu ya fahimta cewa mai mutuwa yana cikin irin wannan ne kawai ta hanyar ɗaukar kwayar halitta don ya iya haskaka hasken da ke zuwa sakamakon kasancewar ta, kuma hasken da ke bayyana kamar yadda kwayoyin halitta suke mai daɗaɗawa da walƙiya.

Matter is of seven grades. Each grade has a particular function and duty to perform in the economy of nature. All bodies are conscious, but not all bodies are conscious that they are conscious. Each body is conscious of its particular function. Each body progresses from grade to grade. The body of one grade becomes conscious of the grade above it only when it is about to enter that grade. The seven grades of matter are: breath-matter (♋︎), life-matter (♌︎), form-matter (♍︎), sex-matter (♎︎), desire-matter (♏︎), thought-matter (♐︎), and mind-matter (♑︎).

Breath-matter (♋︎) is common to all grades. Its function is to be the field of the operation of all grades and its duty is to impel all bodies to act according to their grade. Life-matter (♌︎) is the material used in the building of bodies. Its function is to expand and grow and its duty is to build up form. Form-matter (♍︎) is that grade of matter which gives figure and outline to bodies. Its function is to hold life-matter in place and its duty is to preserve its form.

Abubuwan da suka shafi jima'i (♎︎) shine aji wanda yake daidaitawa da daidaita al'amura. Aikinsa shine bayar da jinsi ya zama, danganta gawar juna da ƙwarewa ko daidaita al'amura a cikin hanyar zuwa sama ko sama. Aikinta shi ne samar da yanayin jikin mutum wanda dan Adam zai iya dandana ciwar halitta.

Abun sha'awar (♏︎) shine ƙarfin bacci a cikin Zuciyar Universal, da jahilai, ikon makanta a cikin mutum. Aikin son zuciya shine ya sabawa duk wani canji daga matsayin sa da kuma tsayayya da motsin zuciyar. Aikin son rai-shi ne tilasta mutane yin haihuwa.

Tunani (♐︎) shine daraja ko matsayin da mutum yake aiki da so. Aikinsa shine ba da rayuwa ga rayuwa, tsara shi cikin tsari da kuma aiwatar da zagayar rayuwa a cikin dukkan masarautun ƙasa. Aikin tunani shine kawo duniya ta ruhaniya ta zahiri da kuma daukaka mutum zuwa cikin ruhaniya, canza jikin dabbobi zuwa ga mutane kuma ya canza dan adam ya zama mai mutuwa.

Tunanin-((♑︎) shine yanayin da kwayoyin halitta suka fara magana, suna tunani, suka sani kuma suke magana da kansu kamar Ni-am-I; Yana da matsala dauki ga mafi girma ci gaba kamar yadda. Aikin tunani shine nuna Kyakyawan tunani. Aiki na hankali shine ya zama ya zama ɗan mutumtaka, kuma ya haura zuwa daraja ko sama da ƙasa da ke ƙasa. Yana shari'ar jimlar tunanin rayuwar rayuwa kuma yana haifar dasu su kasance cikin tsari iri daya, gami da halin tunani da halaye, wanda aka kimanta shi cikin rayuwa kuma ya zama sifar rayuwar gaba, wacce tsari ya kunshi kwayar cutar duk tunanin da ta gabata. rayuwa.

Dukkanin duniyoyi da jirage da jihohi da yanayi, duk alloli da mutane da halittu, ga kwayoyi masu karamin karfi, ana ganinsu suna haɗe da juna cikin babbar hanyar da ta dace ko mafi ƙarancin yashi ta jerin abubuwan canje-canje da ci gaba marasa iyaka. na iya wucewa hanyarsa da tafiya daga mafi ƙarancin matakai a hanyar haɗi a cikin babban silsila har sai ya kai inda ya zama Mai Iko Dukka da yuwuwar zama ɗaya tare da Maɗaukaki. Zuwa wanda mutum yake sane da sanin yakamata ya fahimtar da canji da amincin mai hankali da ajizanci da rashin gaskiyar komai.

Amma babbar hikimar kasancewa cikin sanin yakamata bata kawar da mai mutuwa daga duniyar mutum ba. Ta hanyar sanin Mai hankali mutum yasan sararin duniya yana da dangi. Kasancewar kasancewar sa cikin saninSa, da kuma kasancewa cikin sane da kasantuwa na Kwakwalwa, mara mutuwa yana ganuwa a cikin zuciyar kowane abu, kuma shine ya zama cikakke tunda yana sane da gaban Maikacin. Kowane abu ana ganin shi a matsayin shi kamar yadda yake a zahiri, amma a cikin dukkan abubuwa ana ganin yiwuwar ci gaban su na yau da kullun daga jahilci ta hanyar tunani zuwa ilimi, daga ilimi zuwa zaɓi, hikima daga hikima zuwa ƙauna, daga iko zuwa hankali . Kamar yadda halittun da aka bayyanannu dole ne su gudana ta hanyar kai wa ga ilimi, haka kuma dole ne a shigar da sassan halittar da ake gabatarwa don isa zuwa ga Mai hankali. Dan Adam dole ne ya fara zama mai ilimi, domin ta hanyar ilimi ne kawai zai iya yiwuwa ya kai ga fahimta.

So Kauna da hankali sama da siffofi, abubuwan mallaka da akida, sama da dukkanin iko, addinai da alloli! Yayinda kake bauta wa Mai Hankali cikin hikima, da karfin gwiwa, da kauna ta girmamawa, tunani yana nuna Kyakyawan ra'ayi kuma yana budewa da tsoro ba tare da fuskantar mutuwa ba na Zamani. Loveauna mara ƙarfi da iko ana haifuwa cikin wanda ya sani. Samun tsari da rushewa na iya ci gaba ta hanyar rashin girman tsarin duniya, amma, da sanin haskakawa, zaku dauki matsayin ku na lokaci kuma ku taimakawa dukkan al'amura a hanyar juyin halitta har zuwa lokacin da zata iya yin zabin kanta kuma ta tafi hanyar Hankali.

Wanda yake sane da sanin yakamata baya cikin maye yayin da yake dauke da iska a rayayyun rayuwa, kuma baya nutsuwa yayin da igiyar ruwa mai dawowa take nutsuwa da shi, to ya ratsa dukkan halaye kuma ya kasance yana sane dasu a cikin kasancewar komai na Zamani.

Endarshen.