Kalmar Asalin

Babu wani wuri na baƙin ciki ko tsoro a cikin zuciyar wanda yake neman abovewarewa sama da komai.

—The Zodiac.

THE

WORD

Vol. 1 APRIL, 1905. A'a. 7

Copyright, 1905, da HW PERCIVAL.

SAURARA.

KYAUTA shine batun duk abubuwanda zasuyi nazari, kuma wadanda ya zama dole su zama masu sanin juna, idan mutum zai samu ci gaba na hakika. Saboda haka hankali yanzu shine batun la'akari.

Kwarewa shine asalin, manufa, da kuma ƙarshen kowane babban tsari na falsafa, kimiyya, ko addini. Komai abubuwa suna da kasancewa a cikin sani, kuma ƙarshen dukkan abubuwa shine sani.

Tambayar mai hankali zai kasance koyaushe yanke ƙauna da 'yan jari-hujja. Wasu sun yi ƙoƙarin cire batun ta hanyar cewa hankali shine sakamakon aikin karfi da kwayoyin halitta. Wasu sun ɗauka cewa sani ya wuce duka ƙarfi da al'amari, da ƙarin iƙirarin cewa duk da cewa wajibi ne ga duka biyun, amma yana da yardar rai gaba ɗayan. Wasu kuma sun ce ba batun ba ne wanda mutum zai iya yayatawa da kowane irin ribar.

Daga dukkan fannoni, hankali shine mafi daukaka da mahimmanci. Nazarinsa yana ba da sakamako mafi amfani. Ta hanyar shi ne mafi girman akidojinmu suke samu. Ta hanyar shi dukkan abu mai yiwuwa ne. A sani shi kadai ya dogara da yanayin rayuwarmu da kasancewarsa. In ban da haka ba za mu san wani abu na duniyar da muke rayuwa a ciki ba kuma ba zai yuwu a san ko mu wanene mu ba.

Abin da ya kamata mu dame kanmu da shi yanzu ba kalmar sani ba ce, amma tare da abin da kalmar sani take tsaye. Kwarewa abu ne wanda yake sane. Abinda yake da hankali shine kawai ta hanyar wayewar rai, wanda magana ce.

Kwarewa shine ainihin gaskiyar abin da kowane abu ya dogara da shi, amma sau da yawa muna danganta ƙarancin mahimmanci game da shi fiye da wasu abubuwan ban tsoro ko wucewa taron. Zai yiwu saboda kasancewa koyaushe tare muke tare da shi muna rage shi kuma muna ɗaukar shi a matsayin sakandare ko dogaro. Maimakon gabatar da girmamawa, da girmamawa, da ibada saboda Shi, kuma Shi kaxai; muna jahilci ga gumakanmu har abada.

Sirrin asirin, Babban Ba ​​a sani ba, an nuna mana shi ta hanyar sabawa wanda muke ƙoƙarin bayyana ta hanyar sani. Kodayake mafi sauƙin ma'anar wannan kalma na iya riskar sa ta hanyar mai saukin rai tukuna, babu wanda ya rayu duk da girman da ya warware asirin ƙarshe na rayuwa. Akasin haka, yayin da hankali ya ci gaba da bincika, batun ya zama mafi fa'ida, zurfi, cikakke kuma mara iyaka, har sai mai bincike, yana jujjuya jikinsa, ya tsaya a hankali: ga ɗan taƙaitaccen lokaci, sama da yankin lokaci, a bakin ƙofa na Wadanda ba a sani ba, cikin girmamawa da shuru, wanda ya zama kamar bautar yana da matuƙar ƙwarewa. An canza shi cikin abu mara ma'ana, mara misaltawa, wanda ba a iya bayyana shi, yana tsaye a cikin waje da iyakar lokaci, har sai lokacin jin tsoro, marmarin sani, fahimta, sanya cikin tunani wanda ya fi karfin tunani, don sanyawa cikin kalmomi Abinda ba za a iya magana da shi ba, yana sanya hankali ya ɓaci kuma hangen nesa ya kasa. Komawa inda halin hangen nesa yake da iyaka, ya sake samun kansa a halin yanzu, yana mai tuna abubuwan da suka gabata da kuma tunanin makoma. Amma ba zai sake zama jahilci ba: yana bauta wa ruhi kamar yadda aka bayyana ta fuskoki da yawa na iyaka.

Kwarewa shine gaba daya tabbatacce, mafi sauqi, mafi girma da mafi girman gaskiya. Sararin samaniya cike yake da tsari. Kwarewa ba al’amari bane, sarari, ko abu; amma hankali ya kasance cikin kowane abu, yana cikin kowane sarari, kuma yana cikin da kusa da kowane kwayoyin halitta. Kwarewar hankali baya canzawa. Koyaushe ya kasance iri ɗaya. Hankali iri ɗaya ne a cikin lu'ulu'u mafi girma, itacen inabi mai rarrafe, babbar dabba, babban mutum, ko allahn. Al'amari ne wanda yake ci gaba da canzawa a halayensa, sifofin sa, da kuma matakan ci gaba. Tunani da aka bayyana da bayyana ta hanyar kwayoyin halitta suna bayyana a kowane nau'i don bambanta, amma bambanci yana wanzu da ingancin kwayoyin halitta, ba cikin ruhi ba.

Ta hanyar dukkan jihohi da yanayin kwayoyin halitta, sani koyaushe abu daya ne. Yana canzawa ta kowane hali, kuma a karkashin kowane yanayi hakan wani abu ne ban da sani. Komai, kodayake, yana da hankali kuma yana da hankali a cikin jihohi bakwai ko digiri waɗanda yawanci ana kiransu jihohin sani, amma wanda a zahiri sune jihohin kwayoyin halitta, bawai na sani bane.

Daga mafi ƙasƙanci zuwa mafi girman matsayi, manufar samuwar da canzawar kwayoyin halitta shine ƙirƙirar sifofin da jikin mutane da inganta su azaman motocin don faɗakarwa. Harshen kwayoyin halitta daban-daban azuzuwan ne ko kuma ci gaban kwayoyin halitta. Wadannan jihohi suna daukacin sararin samaniya, daga mafi sauƙi na farkon al'amura har zuwa ingantaccen batun da aka samar da abin da mafi kyawun allah yake kafawa.

Dalilin juyin halitta shine canzawar kwayoyin halitta har sai ya zama ya waye. Daga matsayinsa na farko da ba a canza shi ba, kwayoyin halitta sun ci gaba a cikin cigaban rayuwa, ta hanyar tsari, girma, ilhamomi, ilimi, rashin son kai, Allahntaka.

Halin farko na kwayoyin halitta shine na farko ko atomic. A cikin wannan yanayin ba tare da tsari ba kuma yana sane a cikin mafi sauƙin digiri kawai.

Halin na biyu shine kwayoyin ma'adinai ko kwayoyin. A farkon jihar da kwayar zarra ta atom, kuma ta cigaban da ta gabata, tana jawo sauran abubuwan da basu da tushe ko kadan. Tare da waɗannan ya haɗo, abubuwan ɓoye, kira, a cikin kyakkyawan tsarin ma'adinai, don haka ya zama sane da yanayin da ya bambanta daga atomic. A matsayinka na kwayar zarra ne yana sane da matsayin jiharsa kawai, wanda bai ba da dama ga bayyanar da sani ba face a cikin yanayin da bashi da alaƙa. Da zaran kwayar zarra ta hadu da sauran zarra, ta samu ci gaba zuwa wayewar kai, tana jagorar kwayar zarra wacce ita ce cibiyar, sannan kuma ta shude daga yanayin kwayar zarra wacce babu kwayar halitta, inda ta bunkasa ta hanyar tsari . Yanayin ma'adinai ko kwayoyin halitta suna da alaƙa mai ƙarfi ga al'amuran farko kuma yana nuna iko mai ƙarfi akan dukkanin ikon farko. An nuna wannan iko a cikin maganadisu.

Matsayi na uku shine kayan lambu ko salon salula. Kwayar zarra wacce ta jagorar sauran kwayoyin halitta kuma ta zama kwayar halitta, ta jawo hankalin karancin halittun kwayoyi kuma ya jagorance su daga yanayin kwayoyin halitta, wanda yake samar da masarautar ma'adinin, zuwa yanayin yanayin kwayar halitta, wanda aka bambanta shi da masarautar kayan lambu, kuma ya zama kwayar halitta. Abubuwan tantanin halitta suna da masaniya a wani yanayi daban da kwayoyin halitta. Ganin cewa aikin kwayar kwayar halitta dabi'ace tsaye ne, aikin kwayar halitta girma ne a jikin mutum. Anan an bunkasa kwayoyin halitta ta rayuwa.

Matsayi na huɗu shine kwayoyin dabbobi. Kwayar zarra wacce ta jagorar sauran kwayoyin halittar zuwa ga tsarin kwayoyin, daga nan kuma suka shiga cikin tsarin kwayar halitta a duk mulkin kayan lambu, suka wuce kamar kwayar halitta zuwa jikin dabba, kuma kasancewar can yana tasiri da sani kamar yadda aka bayyana ta hanyar dabba, yana aiki a cikin sashin kwayoyin. A cikin dabba, sannan yana sarrafa kwayoyin halitta kuma daga baya ya bunkasa zuwa yanayin dabba na kwayar halitta, wanda shine sha'awar. Sannan yana ɗaukar nauyi da ci gaba, daga ƙarancin dabbobi zuwa mafi hadaddun dabba mai haɓaka.

Halin na biyar shine batun tunanin mutum ko ni-am-I. Yayin gudanar da rayuwa mai zurfi, atom din da ba zai iya canzawa ba wanda ya jagoranci wasu kwayar zarra zuwa cikin ma'adinai, ta hanyar kayan lambu, har ya zuwa dabba, a karshe ya kai matsayin girman kwayoyin halitta wanda yake nuna tsinkaye guda daya. Kasancewa mutum na mutum daya kuma yana da tunani a cikin halin rayuwa, yana tunani da magana game da kansa kamar yadda ni, saboda Ni alama ce ta .aya. Humanungiyar ɗan adam tana ƙarƙashin jagorar jikin dabba mai tsari. Animalungiyar dabba tana tilastawa kowane sashin jikinta yayi wani aiki na musamman. Ityungiyar kowane ɓangare tana ba da umarnin kowane ɗayan sel don yin wani aiki. Rayuwar kowane kwayar halitta tana jagorantar kowane kwayar halitta zuwa girma. Tsarin kowane kwayar halitta yana rufe kowane kwayar zarrarsa ta tsari mai kyau, kuma sani yana fifita kowane kwayar halitta tare da manufar zama mai sanin kansa. Kwayoyin kwayoyi, kwayoyin, sel, dabbobi, duk suna karkashin jagorancin hankali ne - yanayin yanayin kwayoyin halitta - aikin da ake tunani a kai. Amma hankali baya samun kai-da-kai, wanda shine cikakkiyar cigabanta, har sai da ta rinjayi kuma ya sarrafa dukkan sha'awowi da abubuwan da aka samu ta hanyar hankula, da kuma tuno dukkan tunani akan wayewar kai kamar yadda yake nuna kansa. Sannan kawai tana sane da kanta; kuma ga nasa tambaya: ni ne? Yana iya tare da ilimi, amsa: Ni ne. Wannan rayuwa rashin hankali ne.

Matsayi na shida shine kwayoyin halitta na mutumtaka ko Ni-kai ne-kai-Kai ne. Tunanin ya shawo kan dukkan kazanta a cikin lamarin sa da samun ilimin kai, zai iya wanzuwa har abada a wannan yanayin; amma idan yana neman zama hankali zai zama sane da farkawa kamar yadda aka nuna a cikin zuciyar mutumtaka daban-daban. Ya shiga cikin yanayin kasancewa a cikin zuciyar dukkan bil'adama.

A cikin wannan yanayin ni-kai ne-ya-kai-ya mamaye dukkan bil'adama kuma yana jin kansa ya zama ɗan adam.

Hali na bakwai shine allahntaka ko allahntaka. Ran dan Adam ko Ni-kai ne-Kai-Kai ne, bada gudummawa da kanta don kyawun duka, ya zama abin ibada ne. Hadin gwiwar allahntaka ya zama mutum daya, kamar-mutane, kamar mutane, dabbobi, tsirrai, ma'adanai, da abubuwan masarufi.

Mu ’yan adam ne masu san kanmu ta yadda hankali ɗaya ke bayyana a cikin zukatanmu. Amma zukatanmu kuma suna nuna yanayi daban-daban na kwayoyin halitta waɗanda suke bayyana a matsayin motsin rai, sha'awa, da sha'awa marasa adadi. Kuskuren dawwamamme, evanescent, don sani na har abada mara canzawa, kowanne yana gano kansa da jiki maimakon sani. Wannan shi ne sanadin duk bakin ciki da damuwa. Ta hanyar sani a cikin hankali ya san na dawwama kuma yana marmarin haɗuwa da shi, amma har yanzu hankali ba zai iya nuna bambanci tsakanin gaskiya da ƙarya ba, kuma a ƙoƙarinsa na nuna wariya yana shan wahala. Ta hanyar ci gaba da ƙoƙari kowannenmu daga ƙarshe zai kai ga gwalgotha ​​na wahala kuma a gicciye shi tsakanin al'amarin ƙasƙanci mai ruɗani da ɗaukakar duniya. Daga wannan gicciye zai taso da wani sabon halitta, tashinsa cikin sani daga ra'ayin mutum-mutumin kai, zuwa ga Ni-Kai-da-Kai-I-Rihi na gama-gari. Ta haka ne aka ta da shi daga matattu shi ne mai zuga zuwa sabon ƙoƙari na taimakon wasu, kuma jagora a cikin dukan ’yan adam waɗanda suka ba da bangaskiyarsu ga sani ɗaya.