Kalmar Asalin

Kai na Batutuwan da kai na Ruhu ba zai taba haduwa ba. Ofaya daga cikin biyun dole ne ya ɓace; babu wuri don duka biyun.

Kaicon, da a ce kowane ɗan adam ya mallaki Alaya, ya zama ɗaya da Babban Rai, kuma duk da cewa, yana da mallaki, Alaya ba za ta same su ba!

Dubi yadda wata, wanda aka nuna a cikin raƙuman kwanciyar hankali, Alaya yana nuna ƙarami da babba, ana haskaka shi a cikin ƙananan ƙwayoyin zarra, duk da haka ya kasa kaiwa ga zuciyar kowa. Alas da cewa 'yan kaɗan ya kamata su ci ribar, kyauta mai mahimmanci na koyon gaskiya, tsinkaye akan abubuwan da ke wanzu, ilimin marasa wanzu!

-Bayan shiru.

THE

WORD

Vol. 1 JUNE, 1905. A'a. 9

Copyright, 1905, da HW PERCIVAL.

SAURARA.

Kamar yadda kalmar take nunawa, “abu” shine abinda yake ƙarƙashin ko ya tsaya a ƙarƙashin. Abinda kwayar halitta ta kasance, ko tsaye a ƙarƙashin, sararin samaniya ne wanda aka bayyana.

Kalmar, "mulaprakriti," kamar yadda tsoffin Aryans suke amfani da su, suna bayyana ma'anarta sosai har ma fiye da ma'anar kalmar mu. "Mula" yana nufin tushe, “Prakriti” yanayi ko kwayoyin halitta. Mulaprakriti shine, sabili da haka, cewa asali ko tushen daga abin da yanayi ko kwayoyin halitta suka zo. Ta wannan hanyar muke amfani da kalmar.

Abubuwa na dindindin kuma mai daidaituwa ne. Shine asalin da asalin bayyanuwar duka. Abun yana da yiwuwar bayyana kansa tare da, kuma don haka kasancewa, sani. Abubuwa ba matsala bane, amma tushen abin da kwayoyin halitta ke fitowa. Abubuwan da suke canzawa basa bayyana ga mai hankali, saboda hankula basa iya fahimtar hakan. Amma ta hanyar yin zuzzurfan tunani da shi tunani na iya shiga yanayin wadatarsa ​​kuma akwai tsinkaye shi. Abinda ake ganewa ta hanyar hankalin bashi curi bane, amma tsarin yanki ne wanda yake mafi ƙasƙancin motsi daga abu, a cikin haɗinsu daban-daban.

Duk tsinkayen abu abu ne koyaushe. Tunanin-yau-da-kullun a cikin abu shine motsin kai. Motsa jiki shine sanadin bayyanar da abu ta hanyar sauran motsawar. Abinda kullun abu guda ne, kamar abu, amma ana fassara shi ta hanyar motsi na duniya zuwa cikin ruhun ruhu. Batutuwa na ruhu atomic ne. Batutuwa na ruhu shine mafarin halittu, duniya, da mutane. Sakamakon hulɗa na abubuwan motsa rai-an fassara shi zuwa wasu jihohi ko yanayi. Abu daya ya zama biyu, kuma wannan madawwamiyar halitta tana gudana a tsawon lokacin bayyanuwar. Daga mafi ruhaniya har zuwa mafi girman abin da yake a kasa na sake zagayowar, sannan komawa zuwa motsi na duniya.

Abun ruhaniya ya zama abubuwan adawa biyu, ko kusoshi, ba duka bane. A farkon cirewa daga abu ruhi-kwayoyin halitta ya bayyana kamar ruhu. Removeayan na bakwai daga gaba ko baya shine batun mu. Batutuwa shine fannin al'amari, wanda yake motsawa, sigar da tsari, da sauran siffofin kansa wanda ake kira ruhu. Ruhu shine bangare na abu wanda yake motsawa, kuzari, da kuma sifar da sauran tsinken jikinta wanda ake kira kwayoyin halitta.

A cikin motsinta na sama ko na sama abin da yake abu ne, amma wanda yanzu shi ne ruhun ruhi, ana burge shi, kuma an ba shi jagoranci, motsawa da makoma, daga ƙananan masarauta zuwa mutum, ta hanyar motsi. Idan al'amari na ruhu ya kasance daidai daidaita shi yana bayyana kansa tare da motsi na mutum, wanda shine mafi girman bayyanar ma'anar abu mai rai, kuma mara mutuwa ce, tabbatacce, kuma allahntaka. Idan kuwa, hankali ko motsi suka kasa yin daidaito kuma aka gano su da motsin kai, zai sake komawa cikin sauyawa a cikin lokutan rikodi da juyin halitta akai-akai.

Kowane jiki ko tsari sune abin hawa zuwa ka'idar da ke saman sa, kuma yana bi da bi ka'idar sanar ga jikin ko wani tsari da ke ƙasa da shi. Haɓaka ruhaniya ta ƙunshi canzawar kwayoyin halitta daga ƙara zuwa zuwa babban mataki; kowace sutura ta zama abin hawa don tunani ko faɗakarwa game da shi. Sirrin samun kai bawai shine a cikin ginawa da kusantar jikin mutum ko siffofin ba, sai dai don kimar abin hawa kawai a matsayin hanyar kaiwa ga abin da yakamata a yunkuro.

Hankali ba ta wata hanya dabam da mai yumɓu fiye da ceton duniya. Hankali ba zai canza ba, saboda ba shi da canji. Amma abin hawa wanda ya bayyanar da hankali zai iya canzawa. Don haka wannan batun a zahirinsa da yanayinsa bazai yuwu yin nuni da bayyana sani kamar yadda Buddha ko Kiristi zai yi ba.

Jami'o'i suna zuwa suna tafiya kamar yadda suke a cikin kwanaki marasa iyaka, domin ana iya yin amfani da wannan al'amari daga mafi sauki da rashin tsari zuwa mafi girman matakin hankali: daga hatsi da yashi ko sarariyar yanayi, zuwa ga shugaban mala'ika ko duniya bawan Allah. Babban dalilin tilasta abu a matsayin kwayoyin halitta, da kuma jujjuyawar halittar-da kwayoyin halitta zuwa abu shine: Samun Kwarewar.