Ubugqi busehlula “abadali” kwiiklasi ezilishumi elinambini, ezi ezine zifikelele “kwinkululeko” ukuya kuthi ga esiphelweni “sobudala obukhulu;” owesihlanu ulungele ukuyifikelela, kodwa usaqhubeka nokusebenza kwiindiza zobukrelekrele, ngelixa ezisixhenxe zisephantsi ngqo kumthetho we-karmic. Ezi zenzo zokugqibela kwiigloves ezizalayo zomntu zetyathanga lethu.

Phakathi kobunye ubugcisa kunye nesayensi, abantu bakudala-i-ay, njengendlalifa evela kwiAtlantean-yayinezobuchwephesha beenkwenkwezi kunye neesimboli, ezibandakanya ulwazi lweZodiac. Njengoko sele kuchaziwe, yonke indawo yakudala ikholelwayo, ngesizathu esifanelekileyo, ukuba ubuntu kunye nobuhlanga bayo bonke bunxulumene ngokusondeleyo neeplanethi, kwaye ezi zinempawu zodiacal. Imbali yehlabathi lonke irekhodwa kweli kamva.

-Imfundiso yeMfihlo.

THE

IWORD

I-ZODIAC

X

Kwi amanqaku amathathu andulelayo athetha ngezodiac Umahluko phakathi kwemiqondiso eshukumayo nemileyo ubekiwe: ukuba nangona imiqondiso eshukumayo ifanekisela amaxesha okubonakaliswa athi “kwiMfundiso eyiMfihlo” abizwe ngokuba yimijikelo, okanye ii<em>manvantaras, imiqondiso emileyo imele umthetho ongunaphakade nokuyila ngokomthetho ongunaphakade. apho konke oko kubonakaliswa kubandakanyekayo, kuphuhliswe kwaye kuqhubele phambili ekufumaneni okokugqibela. Sikwanombono ophangaleleyo wokusebenza kwesicwangciso semijikelo kunye nemidyarho. Inqaku langoku liza kujongana nalo mjikelo wethu wesine, okanye ixesha lendaleko, ngokwemiqondiso yezodiac, ngeembekiselo ezivela “kwiMfundiso eyiMfihlo.”

Isimo se-zodiac esimileyo, njengoko sisazi, simele ii-odolo ezinkulu ezilishumi elinambini, abenzi, amagunya okanye amandla ngokusebenzisa isithuba, ezilawulwa ngobukrelekrele obukhulu, ngaye lowo umbandela we-cosmic uguqulwa ube ziinkqubo zehlabathi kunye nabantu, abathi abantu bazivelele kwindalo iphela amakhonkco, afundisiwe kwaye aphuhliswa ngenxa yohlanga njengoko imelwe yimiqondiso, kwaye edlulisa ukonwabela ukufikelela okanye ukufezekisa umsebenzi ozimeleweyo oyalelwa kwinqanaba labo lobukrelekrele, okanye ukujikeleza ivili kwakhona.

Umqu. II., Iphe. 81. Ubugqi busehlukanisa “abadali ngokwamahlelo alishumi elinambini, amane kuwo afikelele“ kwinkululeko ”ukuya kuthi ga esiphelweni 'sobudala obukhulu,' owesihlanu ukulungele ukufikelela kuwo, kodwa ahlala esebenzayo kwizicwangciso zokuqonda, ezisixhenxe ziphantsi ngqo umthetho we-karmic. Ezi zenzo zokugqibela kwiigloves ezizalayo zomntu zetyathanga lethu.

Emine yale miyalelo mikhulu idlule kuwo onke amava ekunokwenzeka ukuba bawafumane ngaphantsi komgca wokubonakaliswa, kwaye ayinanto encinci yokwenza nobuntu obuqhelekileyo. Umyalelo wesihlanu ujongene ngqo noluntu, kuba baziinkokeli nabafundisi-ntsapho abasalayo ukubonisa ubuntu bomntu indlela nokubanceda ukuba bafikelele kubomi obungafiyo. Olu didi okanye olu cwangco lulungele ukugqithiswa, kodwa luyakwenza oko kuphela xa ii-egos ezifakwe emzimbeni sele ziphuhlise ngokwaneleyo ukuba zithathe indawo yazo kwaye zincede abantu abazicingela bodwa kwindlela enyukayo yomjikelo. Umyalelo wobukrelekrele osele unceda i-egos yomntu esebukhoboka bokungazi imelwe luphawu capricorn (♑︎), uphawu lweshumi olungaqondakaliyo lwezodiac. Okudityaniswe kunye nokunxulumene nalo mqondiso kukho iimbekiselo ezininzi kwiintsomi kunye namabali abo bonke abantu. Ezi ntsomi nezintsomi zezokuba umntu omibini, owayeyinxalenye yentlanzi, eyinxenye yomntu, owaziwa ngokuba nguMakara, uMatsya, uDagon, uOannes, nangamanye amagama, wayenokuthi, njengentlanzi yomntu, ayishiye into yakowabo ukuze eze phakathi kwabantu aze bafundiseni. Kuthiwa le ntlanzi yomntu, yatyhilela abantu imithetho yobomi, indlela impucuko yabo eyayiza kwakhiwa ize iphuhliswe ngayo, nenjongo yobomi. Capricorn (♑︎) luphawu lomntu ngamnye, ekufikeleleni apho umntu aphumeza iimbopheleleko zakhe kwabanye aze abe nguthixo.

Umqu. II., Iphe. 85.

Phakathi komntu nesilwanyana-esineemvana, okanye imijuas, yona ngokuchanekileyo-inokubakho enzonzobileni kunye nokuzazi. Yintoni ingqondo yomntu kwindawo yayo ephezulu, apho ivela khona, ukuba ayisiyonxalenye yento enjalo-kwaye, kwiimeko ezithile ezinqabileyo zokwenziwa komzimba eyona nto iphambili-yomntu ophakamileyo; Inye evela kwindiza ephezulu kunye naphezulu? Ngaba umntu-uthixo okwimo yesilwanyana-abe ngumkhiqizo wendalo ngokwasemvelweni yedwa, kwanjengoko isilwanyana, sahlukile kumntu kwimo yangaphandle, kodwa kungenziwanga nto kwilaphu laso lomzimba, kwaye sazisiwe ezifanayo, nangona zingaphuhliswanga, iimonad-zibona ukuba amandla okuqonda ezi zinto zimbini ahluka ngendlela elanga nelinye kumbala wokukhanya? Kwaye yintoni edala lo mehluko, ngaphandle kokuba umntu usisilwanyana esidibanisa nothixo ophilayo ngaphakathi kwimbumba yakhe yenyama?

Umqu. II., Iphe. 279.

Imfundiso ifundisa ukuba kuphela umahluko phakathi kwezinto eziphilayo nezingenakuphila ezisemhlabeni, phakathi kwesilwanyana kunye nesakhelo somntu, kukuba kwezinye "imililo" eyahlukileyo iyantlukwano, kwaye kwezinye ziyasebenza. Imililo ebalulekileyo ikwinto yonke kwaye ayisiyi-atom yayo. Kodwa akukho silwanyana sinemigaqo emithathu ephezulu ephakanyisiweyo kuye; zinokwenzeka, zidala, kwaye azikho. Ngokunjalo ke izakhelo zezilwanyana ziya kuba nanamhlanje, ukuba zazishiywe ngaphandle xa ziphuma kwimizimba yabazala, izithunzi zazo ezazikuzo, ukuze zikhule, zazingagunyaziswanga kwaphela ngamandla nangamandla asemxholweni.

Umqu. II., Iphe. 280, 281.

Ugqatso lwesithathu lokuqala lwalu "sithunzi" olukhanyayo, kwasekuqaleni, koothixo, abo isiko labathinjelwa emhlabeni emva kwemfazwe yokomfuziselo ezulwini. Oku ke kwenzeka ngakumbi emhlabeni, kuba yayilidabi phakathi komoya kunye nomcimbi. Le mfazwe izokuqhubeka de umntu ongaphakathi kunye nobuThixo balungelelanise ubuyena bakhe behlabathi lwangaphandle kunye nesimo sakhe sokomoya. Ukuza kuthi ga ngoku iinkanuko zobumnyama nezoyikekayo zoko kuya kuba kwisiphelo senkosi yakhe, umntu wobuThixo. Kodwa isilwanyana siyakudinwa ngemini enye, kuba imeko yaso iya kutshintshwa, kunye nokuvumelana kuya kulawula kwakhona phakathi kwezi zimbini njengaphambi kokuwa, xa umntu “wadalwa” zizinto kwaye engazalwanga.

Aquarius (♒︎iipisces (♓︎), iiaries (♈︎) kunye neTaurus (♉︎) zibonakalise imiyalelo emine efikelele kwinkululeko kwaye yadlula ngaphaya korhulumente womntu. Aquarius (♒︎) imele umphefumlo wendalo kaThixo ophuphuma njengomgaqo-ndim-wena-nawe-u-art-I eluntwini, nokhuthaza zonke izenzo zothando lokungazingci—olubonayo noluvakalelwayo nolwenzela abanye ngokungathi bonke banye. ubuqu.

IiPisces (♓︎) ngulowo uthuleyo, ongenankanuko, nowenza zonke izinto, ongumthombo wawo onke amandla nonika sonke isidalwa amandla okwenza ngokokukhula kwaso namandla aso okwenza. Amandla angenamdla yindlela umntu ekufuneka ayifumene kuye ukuba ufuna ukuphumelela ukungafi kwakhe kwaye abe nokwazi konke, onothando lonke, onamandla onke, nokuqonda konke.

Aries (♈︎) lufuzisela ukwazi konke-ukungaguquki, okungaguqukiyo, okusisigxina, into enye. Kuluntu yi-Self ePhakamileyo. Ukuthetha ngayo ngokwemigaqo yokungabikho kwayo yonke into enokwenziwa, kuba nayiphi na inzame yokuyichaza ibonakala ibhideka kwaye iyabhideka. Kodwa umntu unokuwulangazelela, yaye ngokomnqweno wakhe uya kuqonda ukuba kukho konke.

Taurus (♉︎), intshukumo, ngumthetho. “Owayekho,” “wamandulo kwimihla yamandulo,” “iilogo” ezingachazwanga, “ilizwi,” ngamagama eliye lathiywa ngawo ziimboni, zizilumko, nangabo baye baba banye nalo. , nababizwa ngokuba “ngabasindisi,” okanye “ukuzalwa kobuthixo.” Ngaliphi na igama, yi-taurus (♉︎), intshukumo, ngubani oqala igemini (♊︎), into, kwisenzo, kwaye ngubani obangela ukuba i-homogeneous substance izahlule ibe mbini, into yomoya, kwaye ikhuphe zonke iintsholongwane zomoya-mcimbi kunye nawo onke amaqumrhu ewafumene kuwo ekupheleni kwendaleko yangaphambili. Taurus (♉︎), isindululo, ngumthetho osisiphelo, kuba ubangela ukuba zonke izinto zithathe kwaye ziqhubele phambili nophuhliso lwazo ukusuka kwinqanaba ezilushiye ngalo xa i-pralaya, ubusuku obukhulu bamaxesha athile, ibafikele. Ngaloo ndlela imiyalelo emine yezodiac eye yadlula ngaphaya kophuhliso lomntu ibonakaliswe ngeempawu zabo, kunye neyesihlanu, ngoku ixhalabele uluntu. Kusala umyalelo omnye, gemini (♊︎), into, ngaphezu komgca wokubonakaliswa, kunye nolunye umyalelo, umhlaza (♋︎), impefumlo, esemgceni—ukuba ngaphezulu kwanangaphantsi kwawo.

Gemini (♊︎), into, ngumthombo apho konke kuvela okanye kuya kuvela khona. Yingcambu yendalo, apho indalo, into, inemvelaphi yayo. Ayinabukrelekrele ngokwayo, zizinto zakuqala ezithi, phantsi kwesikhokelo kwaye zisetyenziswe ziingqondi, zibe nobukrelekrele ngokudlula kuzo zonke izigaba zento kunye nokubonakaliswa.

Ngoku kuba yimfuneko ukuthetha ngomhlaza wophawu (♋︎), impefumlo, kunye nendlela umjikelo wethu wesine nogqatso lwawo olwaphuhliswa ngayo. Ekupheleni kwayo nayiphi na i-manvantara, okanye umjikelo, amaqumrhu athile oko kubonakaliswa-“kwiMfundiso eyiMfihlo” abizwa ngokuba “sishta,” okanye imbewu—afumana inkululeko kwimfuneko yokuphinda amava awo. Kwakunjalo ekupheleni kwe-manvantara yokugqibela. Abanye babantu abathobekileyo abathatha inxaxheba kuloo manvantara baphumelele; oko kukuthi, baphumelele eklasini yabo, bafikelela kubuntu babo, kwaye baqaliswa kudidi oluphezulu lwe-aquarius (♒︎). Ezinye ii-egos zekhosi kunye nekota aziphumelelanga ukufumana ubuntu bazo xa ixesha liphelile. Kwabo bathe bazuza abanye bazibophelele ekuncedeni nasekufundiseni amaqumrhu ekota elandelayo.

Kulandela ke, ke, ukuba bekukho amaqela amabini abantu abathathe inxaxheba kugqatso lokuqala lomjikelo wethu wesine. Elinye lala klasi mabini yayifumene inkululeko kunye nokungafi kumjikelo odlulileyo kwaye ngokokuzikhethela kwabo bagqibe kwelokuba bahlale kwaye bancede abo basilele ukufikelela. Elinye iklasi lalenziwe ngabo basileleyo. Iklasi yokuqala, ootitshala abaphambili, bavuselela kwaye bakhuthaza udidi lwesibini kwimisebenzi ekufuneka yenziwe ngabo xa ugqatso lwesithathu kufuneka lubekho. Umdyarho wokuqala unike ukuzimela kumcimbi omtsha oza kusetyenziswa kumjikelo. Bona, ootitshala ababalaseleyo, babangela ukuba imizimba ibonelelwe ngamabakala ohlukeneyo eklasi angaphumelelanga. Olu luluhlanga lokuqala lweengcambu oludlula kwixesha laso lesixhenxe. Olu gqatso, kunye nolwahlulahlulo lwalo, lwalunobubanzi ngokulandelelana kwaye luhlelwe kumanqanaba okobukrelekrele ababewuqulunqile kwixesha lokudaleka kwendalo. Umdyarho wokuqala ubonelele ngeyona ndlela kunye nepeyinti yoko kwakuza kubakho kwaye uya kuphuhliswa ngohlanga ukulandela ngexesha lokugqibela lomjikelo wesine. Olu gqatso lokuqala aluzange luhlale emhlabeni, kodwa kwinqanaba lokujikeleza umhlaba. Isimo salo mdyarho wokuqala wokuphefumla yayikukuphefumla. Badala ngokuphefumla, baphila ngokuphefumla, banika indalo izidalwa ngokuphefumla, zahlulelwa ngumphefumlo, zanika amandla ngokuphefumla, zatshintsha amandla ngokuphefumla, zaza zenziwa umntu ngamnye njengemiphefumlo. Olu gqatso lokuqala aluzange lufe, kunye nohlanga olwalulandelayo.

Umqu. II., Iphe. 121.

Umdyarho wokuqala wamadoda, yayiyimifanekiso nje, iphindaphindwe ye-astral yooyise, ababengoovulindlela, okanye amaziko aqhubele phambili avela ngaphambili kodwa kwinqanaba eliphantsi, igobolondo eli ngoku yinyanga yethu. Kodwa le iqokobhe linakho konke-konke, kuba, inyanga emva kokuba ivelisile umhlaba, iphantom yayo, itsala umdla wobuzibuthe, yafuna ukwakha abahlali bayo bokuqala, izilobi zangaphambi komntu.

Umqu. II., Iphe. 90.

STANZA IV., SLOKA 14. IINDAWO EZIXHENELEKILEYO, IINDAWO ZOKUZALWA KWEEMFAZWE, EZIXELWE NGUMOYA WOKUPHILA NGOKUPHILA, ZIHLANGANISELELA AMADODA NGABO, NGEXESHA lakhe.

Baphosa "izithunzi" zabo okanye imizimba ye-astral-ukuba umntu onjalo "njengomoya wenyanga" banokuthi bachulumancise umntu ovumayo, ngaphandle komzimba ongabonakaliyo. Kwenye inkcazo kuthiwa izinyanya zaphefumlela umntu wokuqala, njengoko iBrahma ichazwa ukuba iphefumle ii-suras, okanye izithixo, xa zisiba zi-asuras (ukusuka ku-asu, ukuphefumla). Kwesithathu kuthiwa bona, la madoda ayedalwe ngokutsha, 'ayengabezizithunzi zamathunzi.'

Olokuqala ugqatso lwaluzala ugqatso lwesibini ngokuphefumla okuphefumlayo, oluthi lufane nolweendlela zazo; Ugqatso lokuqala, kunye nokupheliswa kwento enye, busebenze kwenye indawo, indawo yokusebenza, into leyo eyahlulahluliweyo yento, eyomoya. Lo mbandela uqukuqelwe kwiindawo ezinamavili, kwiindawo ezivulekileyo nakwiindlela ezijikelezileyo, ngaphakathi kwinqanaba lokusebenza. Isimo sohlanga lwesibini ibubomi. Waphefumlelwa ukuba ubekho ngomphefumlo, kwaye wawuphila ngokwezinto zawo wobomi ekuloo mandla avela kuwo umbane wethu. Olu gqatso lobomi, luthatha uhlobo abalunikwa ngabazali bokuphefumla, laqhubeka nobukho bazo kwezi fomu kwixesha lazo lokuqala kunye nelesibini, ezazingamabhanti alo aphantsi. Kwithuba lesithathu laba yimozulu; kumaxesha ayo amva iifom zokuqala ziye zancipha ngobungakanani kwaye ziqhubeka ngokwazo ngokwaphula okanye zikhula ngokwazo amahlumela kwaye ngokuthe rhoqo ziziguqula ngokwazo ukuba zibe ngamahlumela. Amanqanaba obomi bezityalo abonisa inkqubo yokuqunjelwa kwaye ngaloo ndlela esasaza indalo, kodwa, ngelixa isityalo somzali siqhubeka nobomi bayo, yahlukile kugqatso lwesibini kuba ugqatso lwesibini lungene lwanyamalala kwinzala yalo.

Umqu. II., Iphe. 122, 123.

STANZA V., SLOKA 19. UMGQIBO WESIBINI (WAYESEKHONA) IMveliso NGOKUFUNDWAZWA NOKUHLAZIYELWA, UKUSUSWA KWESI-SEXLESS. YABO, LANOO, LOKUQALA LOKUQHUBELA.

Into eza kuthatyathwa kukhuphiswano ngamagosa ezenzululwazi lolu luhlanga-lwesini, olwesibini, ootata "abazalwe sweat", kwaye mhlawumbi nangakumbi kugqatso lwesithathu, "ukuzalwa kweqanda" kunye no-androgynes. Ezi ndlela zimbini zokuzala zezona zinzima kakhulu ukuqonda, ngakumbi ingqondo yaseNtshona. Kuyabonakala ukuba akukho nkcazo inokulingelwa kwabo bangengabafundi beemedikheyuli zobugqi. Ulwimi lwase-Europe alunamazwi okuchaza izinto zendalo eziphindayo kwakhona ngeli nqanaba lokuzivelela kwezinto, ezinokuthi ngenxa yoko zingabi nanantsingiselo yalowo uthanda izinto ezibonakalayo. Kodwa kukho i-analogies.

Umqu. II., Iphe. 124.

Umdyarho wokuqala wesibini (ingcambu) yayingookhokho "abazalwe sweat"; umdyarho wesibini olandelayo (iingcambu) babe “bazalwa zizonka”.

Esi sicatshulwa sivela kwinkcazo yento ebhekisa kuyo umsebenzi wokuzivelela ukususela ekuqaleni komdyarho kude kube sekupheleni kwawo. "Oonyana beyoga," okanye ugqatso lwembalasane lwakudala, babenamanqanaba asixhenxe okuzivelela ngokobuhlanga, okanye bebonke; njengoko wonke umntu ekulo wayenayo, kwaye unakho ngoku. Ayizizo Shakespeare kuphela ezahlula-hlula ubudala bomntu kuthotho lwesixhenxe, kodwa yindalo ngokwayo. Kungoko ke amahlana okuqala ohlanga lwesibini azalwa kuqala yinkqubo echazwe kumthetho wokulinganisa; ngelixa lokugqibela laqala kancinci, i-pari passu ngokudalwa komzimba womntu, ukuba yenziwe ngenye indlela. Inkqubo yokuzala inamanqanaba asixhenxe kwakhona kugqatso ngalunye, ngalinye ligubungela ixesha elininzi.

Umqu. II., Iphe. 146.

STANZA VI., SLOKA 23. INDODA EBALASELWEYO YAYENGOYE I-CHHAYAS, IIMFAZWE EZIQHUTYELWE KUMABHODI Oonyana BOKUGULA. AMANZI AMANQAKU KANYE UMOYA UYA KUQHUTYULA.

This verse cannot be understood without the help of the commentaries. It means that the first root-race, the “shadows” of the progenitors, could not be injured, or destroyed by death. Being so ethereal and so little human in constitution, they could not be affected by any element—flood or fire. But their “sons,” the second root-race, could be and were so destroyed. As the progenitors merged wholly in their own astral bodies, which were their progeny, so that progeny was absorbed in its descendants, the “sweat-born.” These were the second humanity—composed of the most heterogeneous gigantic semi-human monsters—the first attempts of material nature at building human bodies. The ever-blooming lands (Greenland, among others), of the second continent were transformed, successively, from edens with their eternal spring, into hyperborean hades. This transformation was due to the displacement of the great waters of the globe, to oceans changing their beds; and the bulk of the second race perished in this first great throe of the evolution and consolidation of the globe during the human period. Of such great cataclysms there have already been four. And we may expect a fifth for ourselves in due course of time.

Ugqatso lwesithathu lwenziwa ugqatso lwesibini. Iimpawu zokuphefumla zohlanga lokuphefumla zaphefumlela kubugqatso bobutsha bexesha elizayo kwaye zivuse amandla obomi ombaxekileyo ngaphakathi kwimizimba yohlanga lobomi, kwaye le mizimba ivelisa iifom ezintsha ezifana nazo. Ezi fomu zazisisiqalo sohlanga lwesithathu, kwaye zahlukile kubazali babo, ugqatso lwesibini, kuba amandla omba mabini aboniswe ngokugqibeleleyo kwiifom zabo, kwaye ukuba indawo apho babejikeleze khona ngokuthe ngcembe yanyamalala okanye yaguqulwa yenziwa amandla amabini ahamba ngoku asebenza kwifom endaweni yangaphandle kwayo. Le fomu ngokuthe ngcembe yaba ngumntu kwixesha layo lesibini, kodwa ngaphandle kokwahluka kwesondo. Ekupheleni kwexesha lesithathu amandla alo omabini athatha indawo kwaye azalwa evela kubazali bayo, kwaye le fomu yayinamalungu omabini amalungu esini elinye. Olu phuculo lwaluqhutywa kwezi ntlambo zangaphambili phantsi kwesikhokelo sootitshala abaphambili bohlanga lokuqala. Okwangoku iba luxanduva lodidi lwesibini lohlanga lokuqala, ngaphambi kokukhankanywa, owayengaphumelelanga kwindaleko yangaphambili, ukuba azilungiselele ngokwasemzimbeni kwaye ngokwenza loo nto enze uxanduva oluphindwe kabini lokukhanyisela ngengqondo yeefom abezenzele zona, kunye ukufumana nokuthatha isidanga ababekhe basilela kuthatha kuso. Abanye baba bantu abangafundanga, badlula kuphuhliso oluyimfuneko, bakhanyisela iifom ababefakwe kuzo, kwaye baba ngabafundisi bohlanga lwesithathu. Imizimba emibini eyabelana ngesondo eyahlulwe kubuni; Oko kukuthi, iimpawu zesondo ezibini zaye zangasebenzi kwinto enye kwaye zisebenza ngokuchaseneyo. Kweminye yemizimba amadoda abelana ngesondo yaba yinto esebenzayo esebenzayo kwezesondo, kwaye kweminye imizimba isini sabasetyhini ihlala iyinto eyaziwayo. Kwiklasi yesibini yohlanga lokuqala abanye abangafundanga; abanye abanako, njengoko bebona ubungozi obuya kuba phantsi kwabo kwaye bakhetha ukuhlala apho bakhoyo kumhlaba wokuphefumla. Abanye kwakhona, abanamntu kwaphela, abanqwenela ukuthatha inxaxheba kwiimvakalelo zesilwanyana, kodwa banqwenela nolonwabo lukarhulumente. Kolu gqatso lwesithathu kwenziwe iinguqulelo apho ugqatso lwesine luye lwadlula khona, kwezinye iinxalenye apho ugqatso lwethu lwesihlanu ludlule khona, kwaye olo lufanele luphuhlise kulo. Amaziko aphambili ngakumbi awayezifundele ukuhlala nohlanga lwesithathu ngexesha langaphambili emva kokuqulunqwa kweefom zaba yimizimba yabesilisa nababhinqileyo. Kodwa njengoko i-egos engaphanga ngokudlulele idalelwe kwiifom ezisele, okanye yakala ukwenza imizimba yenyama, ezi zinto zenziwe emzimbeni kunye neefom zaba zijonge kakhulu kwaye zinobunewunewu, kwaye imizimba ebonelelweyo yayingalungelanga indawo yokuhlala ootitshala; Kwaye njengokuba ubuntu babusiya buphantsheka ngakumbi baphulukana namandla okubona, kwaye bayala nokufumana uqeqesho kubafundisi babo, izithixo. Oothixo ke bemka emntwini.

Umqu. II., Iphe. 173, 174, 175.

Kuza kuqala ubukho emhlabeni. Bubomi “bokomoya” obuqikelelwa yintando epheleleyo kunye nomthetho, ekuqaleni kwako konke ukuzalwa kwakhona kwehlabathi. Obu bomi yi "shishta" yaphezulu (imbewu-manus, okanye i-prajapatis kunye ne-pitris).

Kule nkqubo:

1. Ugqatso lokuqala, "abazalwe ngokwabo," (ililo lobuhlakani) boonyana babo. Umzimba wawungenakuqonda konke (ingqondo, ubukrelekrele kunye nentando). Umntu onguye ngaphakathi (oziPhakamileyo, okanye isiqu), nangona ngaphakathi kuyilo lwasemhlabeni, wayenganxibelelani nayo. Ikhonkco, imana, lalungekho.

2. Ukusukela kolokuqala (ugqatso) luphume olwesibini, olubizwa ngokuba "lizelwe-sweatshi" kunye "ongenanto." Lo ngumdyarho wesibini, owenziwa ngabalondolozi (i-rakshasas) no thixo ababufundisayo (i-asuras kunye namaras) kunye no intsholongwane yokuqala eyintshabalalo kunye nobuthathaka (intsholongwane yobukrelekrele). . .

Kwaye koku kuyaqhubeka:

3. Ugqatso lwesithathu, "ezimbini ezibini" (androgynes). Imidyarho yokuqala ziigobolondo, de ibe eyokugqibela "imiwe" (okt, yaziswa) yi-dhyanis. Umdyarho wesibini, njengoko sele ukhankanyiwe apha ngasentla, nokuba ungenasondo, uvela ngaphandle, ekuqalekeni, kolwesithathu, ugqatso lwe-androgyne luhlobo lwe-analogous, kodwa esele ikho ngakumbi inkqubo. Njengoko kuchaziwe kwinkcazo, abona bantu bokuqala kolu gqatso:

Umqu. II., Iphe. 183.

Ugqatso lwesithathu ke olo luye lwadala ukubizwa ngokuba 'ngoonyana bokuthanda kunye neyoga,' okanye "ookhokho'-ookhokho bokomoya-zazo zonke iingoma ezalandelayo nezangoku, okanye mahatmas, ngendlela engacacanga. Ngokwenene zadalwa, azalwa, kanye njengabantakwabo besizwe sesine, aba baveliswa ngokwesondo emva kokwahlukaniswa ngokwesini, "ukuwa komntu." .Ukuba indalo isisiphumo sokwenza intando kumcimbi omkhulu, ukubizwa Ukuphuma kuyo ukukhanya kobuThixo kwangaphambili kunye nobomi banaphakade. Babeng "yingqolowa yembewu engcwele" yabasindise abantu kwixesha elizayo.

Umqu. II., Iphe. 279.

Ukhuphiswano lwesithathu lwawa — kwaye akabange kuphinda kwenziwe; yazala inzala yayo. Ukungakhathaleli ngexesha lokwahlukana, ngokuzala, inzala engathandekiyo, kude kube yilapho imeko yayo yomzimba sele ilungelelanise imvelo yayo kwicala elifanelekileyo. Njengabo "izithixo zeenkosi" ezisebhayibhileni, "oonyana boobulumko," i-dhyan chohans, yayilumkisile ukuba ishiye yedwa isiqhamo esalelweyo ngokwemvelo; kodwa isilumkiso sangqineka sinexabiso. Amadoda akuqonda ukungafaneleki-akufuneki sithethe isono-ngento ayenzileyo, xa sele egqibile; emva kokuba iingelosi ziye zaphuma kwizigaba eziphakamileyo zangena emzimbeni, kwaye zabanika ukuqonda. Unanamhla oku bahlala ngokwenyama, njengezilwanyana ezenziwe kubo. Yintoni umahluko?

Umqu. II., Iphe. 122.

Umthetho wokuzivelela kwezinto wanyanzela ootata benyanga ukuba badlule, kwimeko yabo ye-monadic, ngazo zonke iintlobo zobomi nokuba bakulo mhlaba; kodwa esiphelweni somjikelo wesithathu, babe sele bengabantu ababuThixo, kwaye ngenxa yoko babizwa ukuba babe ngabadali beefom ezimiselwe ukugcwalisa iminquba yeemowudi ezingakhange ziqhubele phambili, ithuba lazo yayikukuzala.

Umqu. II., Iphe. 128.

STANZA V., SLOKA 21. XA UMNQOPHISO UQALILE, AMANZI AMADODA AQHUTYWA KUNYE NAMANZI AMAFA (A). XA ITSHINTSHI YAYIQHUTYWA YAYE YENZIWA, YAYE IQHUTYELWE YAYE IQHELEKILEYO KWI-STREAM ENTSHA, KWIQINISEKILEYO Yobomi. UMNQOPHISO WOKUQALA WABELWA INNER YESibini (B). I-WING OLDALA YAYABANGELA NTSHA I-Shadow ENTSHA, NEMPAHLA YOLONO (C).

(a) Umdyarho wakudala okanye wokuqala owadityaniswa kukhuphiswano lwesibini, waba lolo.

(b) Le yinkqubo engaqondakaliyo yotshintsho kunye nokuvela koluntu. Izixhobo zeefom zokuqala-zisithunzi, ethereal, kunye ne-negative-zatsalwa okanye zangenwa, zaza zaba zezokuphelisa iifom zohlanga lwesibini. Amagqabantshintshi acacisa oku ngokuthi, njengoko ugqatso lokuqala lwalubunjwe nje zizithunzi ze-astral zabavelisi bezokudala, bengazange babe nalo imizimba engabonakaliyo okanye imizimba yokoqobo yalo — ugqatso aluzange lufe. “Amadoda” ayo anyibilika ngokuthe ngcembe, ebambelela kwimizimba yenzala yabo "ezelwe zizisu", yomelele ngakumbi kunezabo. Ifom yakudala yanyamalala kwaye yaxinwa, yanyamalala, ifom entsha, eyomntu ngakumbi nangokomzimba. Kwakungekho kufa ngezo ntsuku zexesha elonwabisayo ngaphezu kobudala begolide; kodwa owokuqala, okanye umzali, isixhobo sasetyenziswa ekwenzeni le nto intsha, ukubumba umzimba kunye nemigaqo engaphakathi okanye esezantsi okanye imizimba yenzalo.

(c) Xa “isithunzi” sithatha umhlala phantsi, okt, xa umzimba we-astral ugutyungelwe yinyama eqinileyo, umntu ukhula umzimba wenyama. "Iphiko," okanye i-ethereal form evelisa umthunzi kunye nomfanekiso wayo, yaba sisithunzi somzimba we-astral kunye nenzala yayo. Ibinzana lisemgceni kokoqobo.

Umqu. II., Iphe. 140.

I-Stanza VI., I-Sloka 22 (b) Le yingxelo enomdla kakhulu njengoko kucacisiwe kumagqabaza. Ukucacisa: Umdyarho wokuqala emva kokuba udale owesibini ngo “budding,” njengoko kuchaziwe apha ngasentla, ugqatso lwesibini luzala ulwesithathu-olwahlulwe ngokwamaqela amathathu ahlukeneyo, aqulunqwe ngamadoda ahlukeneyo azalisiweyo. Ezi zimbini zokuqala kwezi ziveliswa yindlela ye-oviparous, ekuhambeni kwexesha engaziwayo kwimbali yendalo. Ngelixa ubuhlanga bokuqala bomntu wesithathu buzise iintlobo zabo ngohlobo lokufuma lokufuma okanye amanzi abalulekileyo, amaconsi apho coalescing enza ibhola ye-ovform-okanye siza kuthi iqanda-eliye lasebenza njengemoto engasasebenziyo esizukulwaneni sayo Usana olungekazalwa kunye nolomntwana, indlela yokuzalelwa ngaba bantu abancinci baba emva kwexesha, kwiziphumo zayo kuyo yonke imicimbi. Abona bancinci bezi ntlanga zangaphantsi bebengabelani ngesondo ngokupheleleyo-babengenazimilo nkqu nakubani na owaziyo; kodwa ezo zezobuhlanga zangexesha elizayo zazalwa zaza zangabinamthetho. Kukulogqatso lwesithathu apho ukwahlukana kwesini kwenzeka. Ukusuka ekubeni ngaphambili kungokwesondo, ubuntu baba ngokucacileyo i-hermaphrodite okanye i-bi-sex; kwaye ekugqibeleni amaqanda azala indoda aqala ukuzala, ngokuthe ngcembe kwaye phantse ngokungabinakho ekukhuleni kwabo kwendaleko, okokuqala, kwizidalwa apho isini esinye sangaphambi kwesinye, kwaye, ekugqibeleni, ukwahlula amadoda kunye nabasetyhini.

Umqu. II., Iphe. 143, 144.

Ke ngoko ubunye be-pristine bi-ngokwesini somntu wesithathu-luhlanga-luhlanga kwi-Iimfundiso zeMfihlo. Iintombi zalo ezinyulu zaphakanyiselwa "koothixo," kuba olo hlanga lwalumela “ulawulo lobukumkani.” Aba bantu banamhlanje banelisekile kukunqula amagorha angamadoda ohlanga lwesine, abadale izithixo emva komfanekiso wabo wesini, kanti oothixo boluntu oluphambili 'yindoda nebhinqa.'

Umqu. II., Iphe. 284.

Akuzange kube kudala iliso lengqondo yomntu livulelekile ukuba liqonde kunokuba ugqatso lwesithathu luzive lunye ngokukhoyo, njengalo lonke olungaziwa nolungabonakaliyo, Bonke, isithixo esinye. Banikwe amandla obuThixo, kwaye baziva ngaphakathi kuye uthixo wangaphakathi, ngamnye waziva ngathi ungumntu-uthixo ekwimo yakhe, nokuba isilwanyana esikuye uqobo. Umlo phakathi kwezi zimbini waqala ukusukela ngala mhla babeziva ngayo isiqhamo somthi wobulumko; Umzabalazo wobomi phakathi kwokomoya kunye ne-psychic, ukubusa komzimba, ukudibanisa "oonyana bokukhanya." Abo bawa amaxhoba kwiindawo zabo eziphantsi, baba ngamakhoboka alo mbandela. Ukusuka "koonyana bokukhanya nobulumko" baphela ngokuba "ngoonyana bobumnyama." Bawa kumlo wobomi bokufa ngobomi obunokungafi, kwaye bonke abo bawileyo baba yimbewu yezizukulwana ezizayo zengqondo nemilingo. Abo boyise "imigaqo" esezantsi ngokufumana iiAtlanteans.

Olwesine ugqatso lwaqala xa abantu besabelana ngesondo ngokukhethekileyo, ababephakathi kophuhliso lwesithathu. Ugqatso lwesithathu loyiswa kukhuphiswano lwesine, kwaye sele ephantse wanyamalala emhlabeni. Iifom zohlanga lwesithathu zazingekho, ekuqalekeni kwazo, komhlaba; Bahlala indawo engabonakaliyo ngoku, kodwa enokuthi, nangona kunjalo, inxibelelana nomhlaba. Njengoko iintlobo zohlanga lwesithathu ziba zezona zixabisekileyo zaye zabuyekeka zaza zangamatye azinzileyo izilwanyana, emva koko umhlaba waba yindawo ababehlala kuyo. Kwibala lesithathu lokuqala iifom zinokudlula emhlabeni okanye ziye kuwo, zinokuphakama ngaphezulu okanye zehle ngezantsi komhlaba, kodwa ngokwenyama nangobuntu bazo baphulukane namandla okuvuka baphile ngokwamanqanaba abo, babe zizidalwa. womhlaba. Ugqatso lwesine ngokungqongqo luhlanga. Ikhaya labo ngumhlaba, kwaye ixesha lokuphila kwawo lilinganiselwe emhlabeni. Ugqatso lwesine, ukuqala nokuthatha iifom zabo ukusuka kumbindi wesithathu, baqhubeka kwaye badlula ekuphuhlisweni kwabo phezu kobuso beli golide kwada kwaba, kwindalo yendalo, ndatshiswa ngokuthe chu njengohlanga; nangona kunjalo, izizwe ezithile zezinye zezo ntsapho zisekhona. Iimpawu zohlanga lwesine zinomnqweno kunye nefom njengoko ibonakalisiwe kwaye ibonakaliswa ngokwesondo. Imizimba yethu iluhlanga lwesine; onke amalungu esini yimizimba yohlanga lwesine.

Umqu. II., Iphe. 285, 286.

Yayingama-Atlanteans, inzala yokuqala yendoda yesibini emva kohlukano lwayo lwesini-kungoko umntu wokuqala owazalwa nongumntu-owaba 'ngababingeli' bokuqala kuthixo wento. Zimi, mde, kwakude kudala, kwiminyaka engaphezulu kwento eyenzekileyo, njengomzekelo owakhiwa kuwo isimboli esikhulu sikaKayin, njengo-Anthropomorphists wokuqala owayenqula uhlobo kunye nezinto — inkolo eyathi kamva yazinikela ekunquleni. , apho ke kukhokelele kubuhlanga, obulawula bukhulu ukuza kuthi ga kulo mqondiso wonqulo ngalunye lwenkolo, isiko, kunye nefom. UAdam noEva baba yinto, okanye banikezela umhlaba, uKayin no-Abheli — lo yayingumhlaba ovelisa ubomi, owayengumlimi womhlaba okanye loo ntsimi.

Njengoko ugqatso ngalunye lukhula ukusuka kolunye, olona lwangaphandle lwaba lolona lungaphakathi. Oko kungaphakathi kuye kwaphumela ngaphandle. Umjaho wokuqala wokuphefumla uphefumlele ngaphandle okanye ugqatso lobomi bomtshato wesibini, kwaye ukuphefumla kwaba ngumgaqo ongaphakathi weli yesibini lobomi. Olwesibini ugqatso lohlobo lwesithathu; ubomi baba sisiseko esingaphakathi sefom. Ugqatso lwefom luhlakulele imizimba yohlanga lwesine kwaye lwaba ngumgaqo ongaphakathi kulwakhiwo owakhelwe kuwo, ukuze umzimba ngamnye womzimba wakhelwe kumgaqo-siseko wangaphakathi wefom, owawungowesithathu, kwaye uhlobo lu umthetho-siseko wangaphakathi oqhubekeka womzimba wobomi, obuya kuthi ngenxa yomgaqo wawo wangaphakathi uphefumle okanye ingqondo.

Ukususela kumdyarho wokuqala ukuya kwesine yayiyinto ye-arc ye -uterutionary kunye nomjikelezo wophuhliso. Ukusuka kwisine ukuya kwisixhenxe isixhenxe ubomi kunye neefom kunye neminqweno kunye neengcinga kufuneka zibekho phezulu kwi-arc okanye kumjikelo wokuvela kwezinto.

Ixesha elikhulu lokuziphendukela kwemvelo okanye i-manvantara apho lo mhlaba uyinxalenye yenziwa ngamaxesha asixhenxe amancinci, abizwa ngokuba yimijikelo. Kwimijikelo nganye kukho umgaqo ophuhlisiwe. Umgaqo ngamnye onjalo ophuhlisiwe wahlukile ngokwawo, kodwa nangona kunjalo unxulumene nenye. Njengoko imijikelo emithathu ipasisiwe, imigaqo emithathu iye yaphuhliswa. Ngoku sikumjikelo wesine, kwaye umgaqo wesine ngoku ukwinkqubo yophuhliso. Njengoko umgaqo ngamnye uphuhliswa uphembelela kwaye uncedise ekuphuhlisweni kwemigaqo eya kulandela ngokulandelelana kunye nobubele ngokwemiqondiso yezodiac. Njengoko sikumjikelo wesine kwaye sisayine, umhlaza (♋︎), impefumlo, okanye ingqondo, siphenjelelwa size sincediswe yimiqondiso emithathu eyandulelayo, ngamagama ayo akhethekileyo okanye imigaqo, eyi<em>aries ( aries )♈︎), umgaqo wokuqonda konke; iTaurus (♉︎), intshukumo, okanye iatma, kunye negemini (♊︎), into, okanye ubuddhi. Kukho, ke ngoko, imigaqo emine ekrelekrele enempembelelo kwaye inceda ekuphuhliseni uluntu, kunye nemizamo yoluntu yokuvuselela umcimbi omelwe yimiqondiso leo.♌︎), ubomi, okanye iprana, ivirgo (♍︎), ifom, okanye linga-sharira, kunye ne libra (♎︎ ), isini okanye umnqweno, njengoko umelwe kumbandela womzimba wefom-umnqweno. Imigaqo ekrelekrele ephembelela kwaye inceda ekuphuhliseni abo balandelayo ayisebenzi yonke ngaxeshanye kwaye ngaxeshanye kumntu ngamnye wabo babancedayo. Bancedisa ngexesha elifanelekileyo naxa iimeko zinika ithuba. Ixesha kunye nemeko ihambelana nenkqubela phambili yogqatso kuwo nawuphi na umjikelo othile.

Kumjikelo wokuqala owona mba ucuthekileyo womgaqo-siseko uyazi yonke into yayingumhlaza (♋︎), umoya okanye ingqondo. Ngoko ke, njenge-aries (♈︎) ibingumjikelo wokuqala kwaye umgaqo-siseko wokwazi konke ngoku unceda umjikelo wethu wesine ngokuphefumla (♋︎), eyingqondo esakhulayo yomntu, impembelelo kunye noncedo lwanikwa kugqatso lokuqala lomjikelo wethu wesine ngomhlaza wophawu (♋︎) (Jonga Umzobo 29). Umgaqo wesindululo (♉︎), i-atma, yomjikelo wesibini isebenze ngophawu leo ​​(♌︎), ubomi, kugqatso lwesibini okanye lobomi kumjikelo wethu. Umgaqo we gemini (♊︎), into, eyenziwa ngophawu virgo (♍︎), kugqatso lwesithathu lomjikelo wethu. Umoya okanye ingqondo ngumgaqo ngoku oqhubekayo ekuphuhliseni ukuya kwimfezeko, kwaye nangona ingagqibelelanga ngokubhekiselele kubuntu bayo, isebenza ngokomnqweno ngomzimba wayo ophantsi, i-libra (♎︎ ), isini, kunye nokuzama ukunceda ngokulawula umnqweno. Lo mgca wesenzo uchazwe kwi Ilizwi, Umq. IV., No. 1, Amanani 20, 21, 22, 23. Ngaloo ndlela siyabona ukuba kugqatso lokuqala uncedo kunye nempembelelo evela kumgaqo-siseko wokuqala yanikezelwa yi-aries (♈︎); ukuba okwesibini, ugqatso lobomi, impembelelo evela kwi-taurus (♉︎) wanikwa; ukuba kugqatso lwesithathu impembelelo evela kwigemini (♊︎) wanikwa; kwaye kugqatso lwesine impembelelo yomhlaza (♋︎) inikwa. Ngaloo ndlela uncedo olunikelwayo lufuziselwa kwimibhalo yamaHindu ngamagama ama-“Kumaras,” “olutsha olunyulu,” oluye lwancama ubomi babo ngenxa yokulungelwa koluntu. Kuthiwa ezine kumara ezisixhenxe kuphela abazincamayo. Ezi kumaras zihambelana neempawu ezine zokuqala zezodiac esele zikhankanyiwe, kwimiba yazo ephezulu, kodwa ngokwenene ziluphuhliso lokuqala, lwesibini, lwesithathu kunye nolwesine uhlanga lobuntu kulo mjikelo wethu wesine.

Umqu. II., Iphe. 294, 295.

Indoda yangaphakathi yeyokuqala * etshintsha kuphela umzimba wakhe amaxesha ngamaxesha; Uhlala efana, engazi ukuphumla okanye e-nirvana, echitha i-devachan kwaye ehlala ehlala emhlabeni elusindisweni lwabantu. . . . Kwizintombi ezisixhenxe-zamadoda (kumara) ezine ziye zazincama ngenxa yezono zehlabathi kunye nomyalelo wokungazi, ukuze zihlale kude kube sekupheleni kwento ekhoyo ngoku. Nangona zingabonakali, zihlala zikhona. Xa abantu besithi omnye wabo, "ufile;" uyaphila, uphantsi kolunye uhlobo. Ezi ziintloko, intliziyo, umphefumlo kunye nembewu yolwazi olungapheliyo (jnana). Akusokuze uthethe, lanoo, ezi zikhulu (maha..) Phambi kwesihlwele, sikhankanya ngamagama aso. Izilumko zodwa ziya kuqonda.

Njengoko imijikelo emithathu igqityiwe, imigaqo emithathu ehambelanayo emelwe yi-kumaras ifakwe ngokupheleleyo. Umjikelo wesine ukwinkqubo yokugqitywa, unomgaqo wesine kunye ne-kumara efakwe kwiqondo elikhulu. Ezi kumara zine, zidlala imijikelo emine kwimidyarho emine, zibaphembelela ngokuthe ngqo. Akunjalo ngekumara yesihlanu, kuba umjikelo wesihlanu awukaqalisi; kwaye, njengogqatso, ugqatso lwethu lwesihlanu alunakukwazi ukufumana impembelelo efanayo nempembelelo ebomini (♌︎) njengoko isenza kwikumara efakwe ngokupheleleyo. Yintoni eya kuba yi-kumara yesihlanu ngoku ngumcimbi womoya, njengoko umelwe bubomi, i-prana (♌︎). Kukwanjalo nakwikumara yesithandathu neyesixhenxe, emelwa yimiqondiso ♍︎ kwaye ♎︎ , ezithi, njengekumaras, zibe nempembelelo kugqatso lwesithandathu nolwesixhenxe xa ezi ziya kubakho.

“IMfundiso eyiMfihlo” ithetha ngeepitris ezisixhenxe, okanye ootata, kodwa ikhankanya ezimbini kuphela. Ezi zimbini zibizwa ngokuba yi-barhishad kunye ne-agnishwatta pitris, okanye ootata. I-barhishad pitri inxulumene ngakumbi nomhlaza (♋︎), umoya, kunye ne-agnishwatta ukuya kwi-capricorn (♑︎), ubuntu, kwaye ngabo sele bekhankanyiwe kweli nqaku njengabathatha inxaxheba kuphuhliso logqatso lwethu lokuqala. Ezinye iipitri ezintlanu, okanye ootata, bamelwa ngu leo ​​(♌︎), ubomi; intombi (♍︎), ifom; ithala (♎︎ ), isini; unomadudwane (♏︎), umnqweno, kunye nesagittary (♐︎), cinga.

Umqu. II., Iphe. 81.

Iincwadi zase-Hindu zase-Exoteric zithetha ngeendidi ezisixhenxe zenkcenkce, kwaye phakathi kwazo zimbini iintlobo ezahlukileyo zabazukulwana okanye ookhokho: Ibarhishad kunye ne-aginnvatta; okanye abo banikwe “umlilo ongcwele” kunye nabo bangenawo.

Umqu. II., Iphe. 96.

I-pitris yahlulwe yangamacandelo asixhenxe, apha sinenombolo engaqondakaliyo. Phantse zonke i-puranas ziyavuma ukuba ezintathu kwezi zi-arupa, ezingenasimo, ngelixa ezine zisebenza ngokudibeneyo; eyakudala ingabukrelekrele kunye nengokomoya, izinto zokugqibela kwaye zingenangqondo. Ngokukodwa, zi-asuras ezenza iiklasi ezintathu zokuqala ze-pitris- "yazalwa ngumzimba wobusuku'-ngelixa ezinye ezine zenziwa" ngumzimba wobusuku. "Ootata babo, izithixo, babezalwe bengabazizidenge. emhlabeni, ngokweVayu Purana. Iintsomi zixutywe ngabom kwaye zenziwe zangabinamdla; isiziba sikuonyana bakathixo, omnye ke, sona esoBrahma; kanti owesithathu ubenza ukuba bafundise ooyise. Ngumkhosi wamanqanaba amane ezixhobo ezenza amadoda kwangaxeshanye kwimimandla esixhenxe.

Umdyarho wesihlanu waqala e-Asiya kwithuba lesihlanu ugqatso lwesine, kwaye lusaqhubeka nanamhlanje. Isimo sohlanga lwesihlanu ngumnqweno-ngqondo, kodwa, ngelixa ugqatso lwesine lwalukwindiza yodwa, nangona wayenomnqweno kunye nefomathi ekwakhekeni kwayo, ugqatso lwesihlanu lukwindiza efanayo nomdyarho wesithathu. Oko ugqatso lwesithathu kudlule kuko ukuqala kwalo ukuya esiphelweni, okanye, endaweni yoko, ugqatso lwesihlanu luya kudlula, kodwa ngokulandelelana. Ugqatso lwesithathu luqale ngokuba lukhulu kwaye luphele ekutshatweni. Ukuqala komdyarho wesihlanu kwakulula. Babekhokelwa kwaye bayalezwa ngootishala abavela kwinqwelomoya ehambelana nomdyarho wesithathu (bona Umzobo 29). Njengoko ukhuphiswano lwesihlanu lwalukhula, baqinisekisa ubuntu babo kwaye baqhubela phambili ngokwabo. Olu phuculo lube nemijikelezo yokubonakala kunye nokunyamalala kwempucuko, kwaye lidlule phantse kangangezihlandlo ezintlanu ezisixhenxe kwiziqingatha ezininzi zomhlaba. Ngoku iqala ixesha layo lesithandathu elikhulu kwisahlulo sesithandathu senziwe kwaye senziwa apha eMelika. Kuya kufuneka ngeli xesha ukuba ibe namagunya ukuba umdyarho wesithathu ngokulandelelana kwawo ngokulandelanayo wayenayo kwindiza yakhe.

Izinto okanye izikhundla umntu athintelwe kuzo, okanye azisebenzisayo zibonisa ukukhula kwakhe ngokobuhlanga nangobuhlanga.

Umntu uthintelwe kwilizwekazi okanye kumhlaba awazalelwa kuwo, akufane kwenzeke ukuba ahambe ixesha elide emanzini kunakwindlela yakhe. Ekuqaleni ezihambo zazenziwe ngeenqanawa ezincinci ngokusebenzisa iioyile; emva koko kwakhiwa amaphenyane amakhulu zaza zalungiswa iiseyile. Ke into yomoya yenziwa yasetyenziswa. Olunye lohambo lokuqala olukhulu lwembali yanamhlanje lwenziwa nguColumbus kwaye lwaphela ekufumaneni ilizwekazi laseMelika, ilizwekazi apho kuzalwa khona ugqatso olutsha-ugqatso lwesithandathu.

Ubukhulu bempucuko yanamhlanje ukuqala kokufunyanwa kwelizwe laseMelika. Ukusukela ngoko umntu uqalise ngamandla ukusebenzisa amandla endalo kwaye awanyanzele ukuba enze ukuthanda kwakhe. Oovulindlela bohlanga olutsha bazise into nganye ukuba isebenzise ukoyisa enye kunye neyodwa. Iimveliso zomhlaba zenzelwe ukukhwela amanzi; emva koko umoya waphephetha iinqanawa; kamva, kwenziwa umlilo ukuze uvelise umphunga emanzini, owazoyisayo. Ke kubantwana belizwekazi elitsha, iMelika, sinenjini enomphunga, eye yanciphisa imigama ngomhlaba namanzi. Nangona isisixhobo sokugcina amanzi kunye nomoya sasisetyenziswa ngaphambi kokufunyanwa kwesosi, kwakungekho emva kokuba kufumaneke eMelika apho amanzi athe ajikwa aba ngumsi kunye nombane ovela emoyeni-kwaye ngoku onke amavili aqhutywa ngurhwebo lwanamhlanje. UFranklin, ummeli waseMelika, wayengowokuqala kumaxesha ethu ukusebenzisa ngobuchule umbane, amandla amakhulu omoya. Ukusuka kuvavanyo kwakhe kwazahlula u-telegraph, umnxeba, igramafoni, isibane sombane kunye namandla.

Ke ngoku, ukuguqukela ekuwineni okuthe kratya, ngokufumana ubutyebi kumagumbi akhe aqhekezwe ngamatye kunye neebhedi zangaphantsi komhlaba kwaye wajikeleza umhlaba, enendawo ezingenamkhondo phezu kolwandle, wenza incursions wangena ekuqondeni ubunzulu bayo, iMelika iya kunyuka kwaye hambani niye emoyeni kwaye nifumane amandla aya kumthwala ngokulula njengoko iintaka zinokubhabha.

Kuyakuqatshelwa ukuba phantse yonke into eyenziweyo okanye efunyenweyo eguqula iindlela zanamhlanje kunye neendlela zokwenza izinto zenziwe zenziwa eMelika okanye ngabantu baseMelika. Ezi ngxelo azijoliswanga ekudumiseni abantu baseMelika abakhoyo, kodwa endaweni yoko kukubonisa umgca wokukhula kobuntu, ugqatso, amaxesha abo, nakumazwekazi anikezelwe uphuhliso. Imijelo yokungena evela eYurophu naseAsia, kunye ne-Afrika kunye ne-aboriginal strain, ithintela uhlobo olwahluke ngokupheleleyo lweMelika ukuba lubonwe ngokukuko ekuqaleni kwayo nayiphi na ngaphandle kwabambalwa abangohlobo olukhethekileyo, okanye ngabo banokufunda elidlulileyo kunye nelinye ikamva ukusuka ngoku.

Iimpawu zokulingana okanye ukulungelelanisa ulungiselelo lwesini ekubuyiselweni ekusasazeni nasekuhlaleni imizimba enokwabelana ngesondo ngumbala: ukuba e-United States kukho indlela ethe kratya ekulinganeni kwezesini kunakwenye indawo. E-United States umfazi uphuhliswa ngakumbi kunabafazi bezinye izizwe. Umfazi wase-United States unenkululeko ethe kratya yokusebenza kwimizi-mveliso nakwimisebenzi yobuchule, kwezopolitiko, ekuhambeni, nasebomini bezentlalo, kunakweliphi na ilizwe emhlabeni. Ezi zezinye zeempawu zokuba e-United States sele elungiselelwe ukuqala kohlanga olutsha oluya kuthi lubonelele imizimba yezizukulwane zangaphantsi kwesithandathu, kolu hlanga lwesithandathu abantu besini baya kuba balungelelene ngokulinganayo. kunangaphambili kwaziwa kwimbali yethu emfutshane.

Umqu. II., Iphe. 366, 367.

STANZA XII., SLOKA 47. BAMBALWA BAQHUTYELWE. OLUNYE UQHAWULO, OLUNYE OLUKHAWULEYO NAMANZI, NAMANYE AMAHLA AQHUTYIWEYO. UMONYANA WOKUQOKELELWA WAYENZELWE EBOMINI.

48. IMIHLA EYODLULILEYO YOKUQHUTYWA INKCITHO ENgcwele YAYILUNGISELELWE NGAMAKHOSI WOKUQALA KAKHULU.

49. * * * IZIKHUMBUZO ZABO BENZA UKUZE BENZE, BABENZE IXESHA NESIHLOKO, NGABANI BAXELAYO BAYENZA INDLELA. * Me *

(a) Le Sloka inxulumene nohambo lwesihlanu. Imbali ayiqali ngayo, kodwa ukuhlala nesiko elihlala liphila. Imbali-okanye ebizwa ngokuba yimbali-ayibuyi mva kunemvelaphi entle yohlanga lwethu lwesihlanu, “amawaka ambalwa” eminyaka. Ukwahlulahlulwa kancinane kogqatso lokuqala lohlanga lwesihlanu ekubhekiselelwe kulo kwisivakalisi, "Emthubi, omnye mdaka omnyama kunye nomnyama, kwaye obomvu wasala." Uhlanga lokuqala nolwesibini — zazingasekho ngonaphakade; ay, ngaphandle kokushiya nantoni na-kwaye loo nto, ukuya kuthi ga ngoku "kuNogumbe" wesithathu wohlanga lwe-Lemurian, "inamba enkulu," emsila wayo ukhukulisa izizwe zonke zingabikho ngokubakho kwamehlo. Le yeyona ntsingiselo iyinyani le vesi kwinkcazo yamagama athi:

Inamba enkulu inentlonipho kodwa iinyoka zobulumko, iinyoka ezinemingxunya yazo ngoku ziphantsi kwamatye oonxantathu.

Okanye ngamanye amagama, "iipiramidi, ezikoneni zone zehlabathi."

Umqu. II., Iphe. 449.

Phakathi kobunye ubugcisa kunye nesayensi, abantu bakudala-i-ay, njengendlalifa evela kwiAtlantean-yayineenkwenkwezi kunye neesimboli, ezibandakanya ulwazi lwe-zodiac.

Njengoko sele kuchaziwe, yonke indawo yakudala ikholelwayo, ngesizathu esifanelekileyo, ukuba ubuntu kunye nobuhlanga bayo bonke bunxulumene ngokusondeleyo neeplanethi, kwaye ezi zinempawu zodiacal. Imbali yehlabathi lonke irekhodwa kweli kamva. Kwiitempile zamandulo zaseYiputa kukho umzekelo kwi-Dendera zodiac; kodwa ngaphandle kokuba ngumsebenzi waseArabhu, ipropathi yeSufi, umbhali akakaze ahlangane nekopi echanekileyo yezi ngxelo zimangalisayo zangaphambili-kunye nezexesha elizayo-imbali yomhlaba wethu. Kodwa iirekhodi zoqobo zikhona, ngokungathandabuzekiyo.

Umqu. II., Iphe. 462., 463.

Kwanele ekutsaleni kubonakalisa ukuba indaleko ngokubanzi, izehlo, uluntu, nayo yonke enye into kwindalo iyaqhubeka ngemijikelezo. Sithethe ngohlanga ezisixhenxe, ezintlanu ziphantse zaligqiba ikhondo lazo lomsebenzi wasemhlabeni, kwaye sibanga ukuba zonke izinhlanga, kunye nohlanga lwazo kunye nezahlulo ezingenakubalwa zeentsapho nezizwe, zahluke ngokupheleleyo kuhlanga lwangaphambili noluphumeleleyo.

Kuphela “lutshintsho” olulolo hlobo kwindalo yokwenyama, njengakwinkumbulo kunye neengcinga zoluntu lwethu lwangoku, ethi iMfundiso eyiMfihlo ifundise. Ijongana neengqikelelo ezithelekelelwayo kuphela zenzululwazi yanamhlanje, esekwe phezu kwamava kunye nemigqaliselo echanekileyo yeenkulungwane ezimbalwa, kunye nesithethe esingaphulwanga kunye neerekhodi zeendawo zayo ezingcwele; kunye nokususa ezo zicubu zeethiyori ezinje ngentambo, zijikelezwe ebumnyameni obugubungela ixesha elingamawaka eminyaka ambalwa, abathi abantu baseYurophu bayibize ngokuba "yimbali," isayensi yakudala ithi kuthi: mamela, ngoku, kuguqulelo lwam lweememori. yobuntu.

Uhlanga lwabantu luzalwa lunye ukusuka kolunye, lukhule, lukhule, lube loludala, kwaye lufe. Iintlanga zabo ezingezantsi kunye nezizwe zilandela umgaqo ofanayo. Ukuba konke ukukhanyela kwakho isayensi yanamhlanje kunye nefilosofi ekuthiwa ayikhuphisani ukuba uluntu lwenziwe ziintlobo ngeentlobo ezichazwe kakuhle kunye nobuhlanga, kungenxa yokuba inyani ayinakuphikiswa; Akukho mntu unokuthi akukho mahluko ungaphandle phakathi komntu ongumNgesi, i-negro yase-Afrika, kunye nomJapan okanye uChinaman.

Ukususela ekuqaleni komdyarho weAtlantan izigidi ezininzi zeminyaka zidlulile, kodwa sifumana okokugqibela kweeAtlantiki zisadityaniswa nento ye-Aryan, 11,000 kwiminyaka eyadlulayo. Oku kubonisa ukugqwesa okukhulu kohlanga olunye ngaphezulu kolu gqatso oluphumelelayo, nangona kubalinganiswa nohlobo lwangaphandle umdala elahlekelwa ziimpawu, kwaye ethatha amanqaku amatsha ohlanga oluncinci. Oku kungqinwa kuzo zonke iindlela zohlanga ezixubeneyo zabantu.

Umqu. II., Iphe. 463, 464.

Ngoku, ifilosofi yobugqi ifundisa ukuba kwanangoku, phantsi kwamehlo ethu, ubuhlanga obutsha kunye nohlanga zilungiselela ukwakhiwa, kwaye eMelika apho inguquko iya kwenzeka, kwaye sele iqalile buthule.

I-Anglo-Saxons ecocekileyo ayineminyaka engamakhulu amathathu eyadlulayo, abantu baseMelika baseMelika sele beluhlanga oluzimeleyo, kwaye, ngenxa yokudityaniswa okunamandla kwezizwe ezahlukeneyo kunye nmtshato ophakathi, phantse umdyarho we-sui generis, kungekuphela nje ngokwengqondo, kodwa nangokuthi ngokwasemzimbeni.

Yiyo ke loo nto abantu baseMelika babe kwiinkulungwane ezintathu kuphela "ugqatso oluphambili," okwethutyana, ngaphambi kokuba lube lolohlanga lodwa, kwaye bahlukane ngokuqinileyo nabo bonke abanye ubuhlanga ngoku. Ngamafutshane, iintsholongwane zohlanga lwesithandathu, kwaye kwiminyaka embalwa engaphezulu, ziya kuba ngohlobo oluqinisekileyo lokuba ngoovulindlela kolo gqatso oluya kuphumelela ugqatso lwe-Europe okanye lwesihlanu lohlanga, kuzo zonke iimpawu zalo ezintsha . Emva koku, malunga ne-25,000 iminyaka, baya kuqalisa ukulungiselela amalungiselelo ogqatso lwesixhenxe; kude kube, ngenxa yengozi-uludwe lokuqala lwezi zinto eziya kuthi ngenye imini zilutshabalalise iYurophu, kwaye kamva nohlanga lonke lwama-Aryan (kwaye ke oko kuchaphazele amazwe omabini aseMelika), njengoko uninzi lwamhlaba luhambelana ngokuthe ngqo nemida yelizwekazi lethu kunye neziqithi -Uhlanga lwesithandathu luza kube lubekho kwinqanaba lethu.

(Iza kuqhubeka)