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Umsebenzi Nokungena (5)

Namuhla nonke niyazi ukuthi uNkulunkulu uholela abantu emgudwini ofanele wempilo, ukuthi uholela umuntu ekuthatheni isinyathelo esilandeleyo sokungena kwenye inkathi, ukuthi uhola umuntu ukuba aphume kule nkathi emnyama endala, aphume enyameni, asuke ekucindezelweni amandla obumnyama nethonya likaSathane, ukuze umuntu ngamunye aphile ezweni lenkululeko. Ngenxa yekusasa eliqhakazile, futhi ukuze abantu babe nesibindi ezinyathelweni zabo kusasa, uMoya kaNkulunkulu umhlelela konke umuntu, futhi ukuze umuntu ajabule kakhulu, uNkulunkulu unikela wonke amandla Akhe enyameni ukulungisa indlela engaphambili komuntu, esheshisa ukufika kosuku alulangazelelayo. Ngifisa ukuba nonke niwuthande lo mzuzu omuhle; akuyona into elula ukuhlangana noNkulunkulu. Nakuba ningakaze nimazi, kade nilokhu naba ndawonye Naye. Uma nje wonke umuntu engazikhumbula phakade lezi zinsuku ezimfishane, bazenze izinto zabo eziyigugu emhlabeni. Umsebenzi kaNkulunkulu usunesikhathi eside wembulwa kumuntu—kodwa ngenxa yokuthi izinhliziyo zabantu ziyinkimbinkimbi kakhulu, futhi ngenxa yokuthi abazange babe nandaba nawo, umsebenzi kaNkulunkulu ulokhu umi esisekelweni sawo sokuqala. Imicabango yabo, imibono, kanye nesimo sengqondo, kuyabonakala, sekuphelelwe yisikhathi, kangangokuthi isimo sengqondo sabaningi babo sifana naleso sobuqaba bezinkathi zakudala, futhi asikaze siguquke nakancane. Ngenxa yalokho, abantu basadidekile futhi abacacelwa umsebenzi owenziwa uNkulunkulu. Abacacelwa nakakhulu yilokho abakwenzayo kanye nalokho okufanele bangene kukho. Lezi zinto zibeka ubunzima obukhulu emsebenzini kaNkulunkulu futhi zivimbe izimpilo zabantu ekuqhubekeleni phambili. Ngenxa yengqikithi yomuntu kanye nesisusa sokuba izinga labo libe phansi namuhla, ngokuyisisekelo abakwazi ukuqonda lezi zinto, futhi abalokothi bazithathe njengezibalulekile. Uma nifuna ukuthuthuka empilweni yenu, kufanele niqale ukunaka imininingwane yokuba khona kwenu, niqonde ngamunye wayo ukuze nilawule ukungena kwenu empilweni, niguqule ngokuphelele inhliziyo yomunye ngamunye wenu, futhi nixazulule izinkinga zokungabikho lutho ngaphakathi kwezinhliziyo zenu nokuphila okungayi ndawo nokunesizungu okuniphetheyo, ukuze omunye ngamunye wenu ezovuselelwa kusuka ngaphakathi futhi ajabulele ngokweqiniso ukuphila okuphakemeyo, okungaphezu kwakho konke, nokukhululekile. Inhloso ukuthi omunye ngamunye wenu akwazi ukuphila, nivuselelwe emoyeni wenu, futhi nibe nomfanekiso womuntu ophilayo. Kubo bonke abazalwane enihlangana nabo, akwandile ukuthi kube khona onomdlandla nophile kahle. Bonke bafana nabantu-nkawu basendulo, abanomqondo omncane nabayiziwula, ngokusobala bengenalo noma yiliphi ithemba lentuthuko. Okubi nakakhulu, abazalwane esengihlangane nabo bebeluhlaza futhi bengaphucukile njengabantu basendle. Bacishe bangazi lutho ngemikhuba emihle, ingasaphathwa eyanoma yini eyisisekelo sendlela yokuziphatha. Abaningi ngodade abasebasha okuthi, nakuba bengabonakala behlakaniphile futhi bebahle, futhi sebekhule baba bahle njengezimbali, basalokhu bezilungisa ngemfashini “yenye indlela”. Izinwele zomunye udade[a] zemboza ubuso bakhe bonke, zishiye kungabonakali lutho lwamehlo akhe. Nakuba izici zobuso bakhe zihlanzekile futhi zihloniphekile, isitayela sezinwele zakhe sibi, sikhipha umuzwa ongavamile, sengathi ungumephuli mthetho ophambili osesikhungweni sokuhlunyeleliswa kwezimilo. Amehlo akhe, acwebile nakhanyayo, njengamatshe aluhlaza ayigugu emanzini, aphazanyiswa yizingubo nesitayela sezinwele zakhe, okwenza abonakale njengamalambu eziketekete amabili, okuthi lapho ebonakala ngokushesha ebusuku obumnyama bhuqe, abaneke izikhawu ngokukhalipha okuxhophayo okuletha ukwesaba ezinhliziyweni zabantu, kodwa nokho kuphinde kubonakale sengathi ucashele ngamabomu umuntu othile. Lapho ngihlangana naye, uhlale akha izindlela zokusuka “endaweni,” njengombulali osanda kubulala umuntu othile futhi, esaba ukubanjwa, njalo uhlala ecasha; ngakho, ngokufanayo, ufana nabantu abamnyama base-Afrika[1] ababeyizigqila izizukulwane ngezizukulwane futhi abangeke baphakamise amakhanda abo phambi kwabanye. Lolu hlobo lokuziphatha, oluze lufinyelele endleleni laba bantu abagqoka nabazilungisa ngayo, luzothatha izinyanga eziningana zomsebenzi ukuba ngcono.

Izinkulungwane zeminyaka, amaShayina ebephila impilo yezigqila, lokhu sekuyikhinyabezile imicabango yawo, imibono, ukuphila, ulimi, ukuziphatha, kanye nezenzo kwaze kwabashiya bengenayo nencane inkululeko. Umlando oyizinkulungwane eziningi zeminyaka uthathe abantu abanempilo abagcwele umoya wabatuba baba yinto efuze izidumbu ezingenawo umoya. Abaningi yilabo abaphila ngaphansi kommese wasesilaheni kaSathane, abaningi yilabo abaphila emakhaya afana nezikhundla zezilwane, abaningi yilabo abadla ukudla okufanayo nezinkomo noma amahhashi, futhi abaningi balala bengezwa lutho, futhi amakhanda ephithene, “ezweni labafileyo.” Ngokubukeka kwangaphandle abantu abehlukile kumuntu wasemandulo, indawo yabo yokuphumula ifana nesihogo, futhi okokubahlalisa bazungezwe yilo lonke uhlobo lwamadimoni angcolileyo nemimoya emibi. Ngaphandle, abantu babonakala “beyizilwane” eziphakeme; eqinisweni, baphila futhi bahlale namadimoni angcolile. Kungekho muntu wokubanakekela, abantu baphila ogibeni olucashile lukaSathane, bebambeke konoxhaka bakhe, kungekho ndlela yokuphunyuka. Kunokukhuluma ukuthi bahlangana nezihlobo zabo emakhaya athokomele, baphile ukuphila okumnandi nokugculisayo, umuntu kufanele athi abantu baphila eHayidesi, bebhekana namadimoni futhi bephila nodeveli. Eqinisweni, abantu basaboshiwe nguSathane, bahlala lapho amademoni angcolile ehlangana khona, futhi baqondiswa yila madimoni angcolile, ngokungathi imibhede yabo iyindawo yokulala izidumbu zabo, sengathi iyizidleke ezithokomele. Ekungeneni ekhaya labo, igceke liyabanda futhi kunesizungu, umoya obandayo wedlula emagatsheni omile. Ekuvuleni umnyango ongena “endaweni yokuhlala,” igumbi limnyama bhuqe—ungelula isandla sakho futhi ungayiboni iminwe yakho. Ukukhanya okuncane kungena ngomfantu wesivalo, okwenza igumbi lizwakale limnyama nakakhulu futhi lesabeka. Ngezinye izikhathi, amagundane enza ukunswininiza okungavamile, sengathi ayajabula. Konke okusegunjini kuyenyanyeka futhi kuyesabisa, njengendlu umuntu osanda kubekwa ebhokisini lomngcwabo obekade ehlala kuyo. Umbhede, izindwangu, kanye nekhabethe elincane elinganakekile elisegunjini konke kugcwele uthuli, phansi izigqiki ezincane eziningi zivule amazinyo azo zaveza nezizipho zazo, nobulembu bulenga obondeni. Isibuko sihlezi etafuleni, kunekama lokhuni eceleni kwaso. Uma uya esibukweni, uthatha ikhandlela bese ulikhanyisa. Ubona ukuthi isibuko sembozwe uthuli, okwenza kubukeke saluhlobo “lokuziphophotha” ebusweni babantu esibukweni[b] bese bebonakala sengathi basanda kuphuma ethuneni. Ikama ligcwele izinwele. Zonke lezi zinto zindala futhi zisesimweni esingesihle, futhi zibonakala kwangathi zisanda kusetshenziswa ngothile osanda kushona. Lapho ubheka ikama, uba nomuzwa wokuthi kunesidumbu esilele eceleni kwalo. Izinwele ezisekameni, ezingenagazi elijikeleza kuzo, zinephunga labafileyo kuzo. Umoya obandayo ungena ngomfantu osesivalweni, sengathi isipoki singena ngomfantu, sibuya ukuzohlala egunjini. Kunokubanda okucindezelayo okusegunjini, futhi ngokushesha, kuzwakala iphunga elibi njengelesidumbu esibolile, futhi ngalesi sikhathi kuyabonakala ukuthi kunezinto eziningi ezilenga ezindongeni, embhedeni kukhona izingubo zokulala ezingendluliwe, zingcolile futhi ziyanuka, ekhoneni kunokusanhlamvu, ikhabethe lembozwe uthuli, phansi kugcwele izibi nokungcola, njalonjalo—kungathi zisanda kusetshenziswa umuntu ofile, zigxumela phambili, ziququda amazinyo futhi zihwitha umoya. Kwanele ukukwenza uthuthumele. Akukho phawu lokuphila noma kuphi kuleli gumbi, konke kumnyama futhi kunomswakama, njengeHayidesi nesihogo akhuluma ngaso uNkulunkulu. Lokhu kufana nethuna lomuntu, ikhabethe elingapendiwe, izigqiki, amafulemu amafasitela, naweminyango embethe ingubo yokulila futhi kulilela buthule ofileyo. Umuntu usephile kulo mhlaba wabafileyo amashumi eminyaka, noma amakhulu amaningana eminyaka, noma ngisho izinkulungwane eziningana zeminyaka, ephuma ekuseni futhi abuye seliyoshona. Baphuma “ethuneni” labo kusempondo zankomo, ngesikhathi sokukhala kwamaqhude, bese, bebheka phezulu esibhakabhakeni babuye babheke phansi emhlabeni, baqale imisebenzi yabo yosuku. Ngesikhathi ilanga lehlela ngemva kwezintaba bahudula imizimba yabo ekhathele ibuyele “ethuneni”; ngesikhathi sebegcwalise izisu zabo kusuke sekuhwalele. Bese, ngemva kokuqeda ukungiselela ukulishiya futhi “ithuna” ngakusasa, becisha isibani, okubonakala kukhipha ukubenyezela okudonsayo kokukhanya kwemililo. Ngalesi sikhathi, konke okungabonakala ngaphansi kokukhanya konyezi izindunduma zamathuna ezendlaleke njengamagquma amancane kuyo yonke indawo. Ngaphakathi “emathuneni” kuvela umsindo wokuhona, kuphakama kubuye kwehle. Bonke abantu balele zwi, namadimoni angcolile nezipoki konke kubonakala kuphumule ngokuthula. Ulokhu uzwa, izikhathi ngezikhathi, umsindo wamagwababa ovela kude—umsindo walokhu kukhala okulahliwe kwesililo ebusuku obuthule du njengalobu wanele ukukwenza uthuthumele futhi kusiphuzelise unwele…. Ubani owaziyo ukuthi mingaki iminyaka abayichithe bekulesi simo, befa futhi baphinde bazalwe, ubani owaziyo ukuthi side kangakanani isikhathi abasichithe emhlabeni wesintu lapho abantu kanye nezipoki behlangene, futhi ngaphezu kwalokho, ubani owaziyo ukuthi yizikhathi eziningi kangakanani abavalelise ngazo ezweni. Kulesi sihogo esisemhlabeni abantu bathola ukuphila okujabulisayo, sengathi abanalo nelilodwa izwi lokukhononda, ngoba sebenesikhathi eside bejwayele ukuphila eHayidesi. Ngakho, abantu bajabulela le ndawo ehlala amadimoni angcolile, sekungathi amademoni angcolile angabangane nabahlobo babo, sengathi izwe lesintu liyiviyo lezembozo[2]— ngoba ingqikithi yomuntu yokuqala seyanyamalala kudala ngaphandle kokunyenyeza, akusekho lutho lwayo olungabonakala. Ukubukeka kwabantu kunokuthile kokungcola kwedimoni kukho; ngaphezu kwalokho, izenzo zabo zithonywe amadimoni angcolile. Namuhla, babonakala bengahlukile emadimonini angcolile, kungathi bazalwa amadimoni angcolile. Ngaphezu kwalokho, abantu bathanda, futhi basekela ngokwedlulele, okhokho babo, abaziyo ukuthi umuntu osenesikhathi eside ecindezelwe kakhulu uSathane ukuthi sebafana nama-gorilla ezintabeni. Amehlo abo aklwelayo abukeka enokunxusa, bese ekukhanyeni okulufifi okukhanya kuwo kunophawana olulufifi lwenhloso embi yedimoni elingcolile. Ubuso babo bugcwele imibimbi, buklayeke njengamagxolo esihlahla seshoba, imilomo yabo iphumele ngaphandle, sengathi babunjwe uSathane, izindlebe zabo zigcotshwe ngokungcola ngaphakathi nangaphandle, imihlane yabo iqhothile, imilenze yabo inobunzima bokusekela imizimba yabo, futhi izingalo zabo ezingamathambo zizwibeka ngesigqi ziya njalo emuva naphambili. Kungathi abalutho ngaphandle kwesikhumba namathambo, kodwa futhi baphinde bakhuluphele njengebhele lasentabeni. Ngaphakathi nangaphandle, bazilungise futhi bagqoka njengenkawu yezikhathi zasendulo—kusengathi, namuhla, lezi zinkawu azikaguqukeli ngokugcwele esimweni somuntu ophila namuhla,[3]basemuva kakhulu!

Umuntu uphila kanye nezilwane, futhi bayezwana, ngaphandle kwezingxabano noma ukuphikisana ngamagama. Umuntu akanaqiniso kakhulu ekunakekeleni nasekukhathaleleni kwakhe izilwane, futhi izilwane zikhona ukuze kuphile umuntu, ngokwenzuzo yakhe kuphela, zona azisizakali ndawo futhi zilalela umuntu ngokuphelele. Kukho konke okubonakalayo, ubuhlobo phakathi komuntu nesilwane busondelene[4] futhi bunokuzwana[5] —kanti kubonakala sengathi amadimoni angcolile ayinhlanganisela enhle yomuntu nesilwane. Ngakho, umuntu namadimoni angcolile emhlabeni basondelene kakhulu, futhi abehlukaniseki: Noma ehlukene namadimoni angcolile umuntu ulokhu exhumekile kuwo; khona lapho, amadimoni angcolile awagodli lutho kumuntu, futhi “enikela” konke anakho kuye. Nsuku zonke, abantu badansa “esigodlweni senkosi yesihogo,” bengqabashiya “nenkosi yesihogo” (ukhokho wabo), futhi besetshenziswa yiyo, ukuze kuthi, namuhla, abantu sebecwile ekungcoleni, futhi njengoba behlale isikhathi eside eHayidesi, kade bayeka ukulangazela ukubuyela “ezweni labaphilayo.” Ngakho, lapho nje bebona ukukhanya, bebona okufunwa uNkulunkulu, nobunjalo bukaNkulunkulu, nomsebenzi Wakhe, bazizwa bengaqinile fuhti benokukhathazeka, besalangazelela ukubuyela emuva baphile nezipoki. Kudala bamkhohlwa uNkulunkulu, ngakho bahlale bezulazula emangcwabeni. Lapho ngihlangana nomuntu, ngizama ukukhuluma naye, futhi kungalesi sikhathi kuphela lapho ngithola khona ukuthi lowo muntu omile phambi Kwami akayena umuntu nhlobo. Izinwele zakhe azilungisiwe, ubuso bakhe bungcolile, futhi kunokuthile okunjengokwempisi mayelana nokumomotheka kwakhe. Ngokufanayo, ubonakala enokungakhululeki kwesipoki esisanda kuphuma ethuneni sase sibona umuntu womhlaba ophilayo. Lo muntu njalo uzama ukwenza izindebe zakhe ukuba zimomotheke; kubonakala kunomshoshaphansi nenhloso embi. Ngesikhathi engimomothekela, kuba sengathi unokuthile azokusho kodwa akawatholi amagama, ngakho okuwukuphela angakwenza ukuba ame eceleni, abonakale engazi lutho futhi eyisiwula. Ngemuva, ubonakala eveza “isithombe esinamandla sabantu abasebenza kanzima baseShayina”; ngalezi zikhathi ubonakala enyanyeka ngisho nakakhulu, ekhumbula isithombe senzalo kaYan Huang/Yan Wang wezinganekwane wasendulo[c] lowo abantu abakhuluma ngaye. Lapho ngimbuza, uyathula abhekise ikhanda phansi. Kumthatha isikhathi ukuphendula, futhi uba nokuthiyeka okukhulu lapho ekwenza. Akakwazi ukugcina izandla zakhe zithulile, futhi umunca iminwe yakhe emibili njengekati. Yimanje lapho ngiqaphela khona ukuthi izandla zomuntu zibukeka sengathi zisanda kucosha udoti, nezinzipho ezimahlimbihlimbi eziguquke umbala kangangokuthi ungeke usazi ukuthi kufanele ukuthi ngabe zimhlophe, izinzipho “ezizacile” ezinogqinsi lokungcola. Okunyanyisa nakakhulu, ingemuva lezandla zabo libonakala lifana nenkukhu esanda kuhluthwa amaqubu. Imigqa evundle ezandleni zabo cishe yonke ifakwe umphumela wegazi nomjuluko wokusebenza kanzima komuntu, ngaphakathi komugqa ngamunye kunokuthile okubonakala njengokungcola, kubonakala sengathi kubonisa “iphunga elimnandi lenhlabathi,” ukumela kangcono ubugugu kanye nokuncomeka komoya womuntu wokuhlupheka—ngakho lo moya wokuhlupheka ungene ngokujulile emgqeni ngamunye wezandla zomuntu. Kusukela ekhanda kuye ozwaneni, azikho izingubo ezigqokwa umuntu ezibonakala zifana nesikhumba sesilwane, kodwa kuncane abakwaziyo lokho, noma bangaba “nodumo,” inani lazo empeleni lingaphansi koboya bempungushe—ngaphansi, ngisho, kophaphe olulodwa lwepigogo, ngoba izingubo zabo sekunesikhathi eside zibenza babe babi kakhulu ngangokuthi babukeka bebabi ngisho kunengulube kanye nenja. Okwangenhla kwakhe okufushane kwehlela cishe emhlane wakhe, kanye nemilenze yebhulukwe lakhe—okunjengamathumbu enkukhu—kuveza ngokuphelele ububi bakhe ekukhanyeni okugqamile kwelanga. Zimfushane futhi ziyambamba, sengathi zibonisa ukuthi izinyawo zakhe sekunesikhathi eside zingaboshiwe: Yizinyawo ezinkulu, ezingezinde ukwedlula “amazibu angama-intshi amathathu egolide” omphakathi omdala. Ukugqoka kwalo muntu okwaseNtshonalanga ngokwedlulele, kodwa futhi kuvusa inkanuko. Lapho ngihlangana naye, njalo unamahloni, ubuso bakhe bunombala obomvu, futhi akakwazi nhlobo ukuphakamisa ikhanda lakhe, sengathi unyathelwe amadimoni angcolile, futhi akasakwazi ukubheka abantu ebusweni. Uthuli lwemboza ubuso bomuntu. Lolo thuli, olwehla esibhakabhakeni, lubonakala lonke lwehlela ngokungafanele ebusweni bomuntu, lubenze bubonakale njengamaqubu espero. Amehlo omuntu nawo afana namaqubu espero: mancane futhi omile, awanakho noma yikuphi ukukhanya. Lapho bekhuluma, banomkhuba wokubambeka nokumbandaza, kuyenyanyeka futhi kuyanengeka kwabanye. Nokho abaningi badumisa abantu abanjalo “njengabameli besizwe.” Ingabe lokhu akulona ihlaya? UNkulunkulu ufuna ukuguqula abantu, ukubasindisa, ukubahlenga ethuneni lokufa, ukuze baphunyuke ekuphileni okuholela eHayidesi nasesihogweni.

Imibhalo engezansi:

1. “Abamnyama base-Afrika” kubhekise kubantu abamnyama abaqalekiswa uNkulunkulu, ababe yizigqila izizukulwane ngezizukulwane.

2. “Iviyo lezembozo” umfanekiso iqembu labenzi bokubi. Libhekisela ekonakaleni kwesintu, kanye nendlela okungekho ngayo abantu abangcwele phakathi kwesintu.

3. Lo musho ubhekise “ekuphendukeni” kwabantu abayizinkawu babe sesimweni sabantu banamuhla. Inhloso ukugxeka: Empeleni, ayikho into enjalo njengemfundiso yokuguquka kwezinkawu zakudala zibe abantu abahamba bemile.

4. “Busondelene” kusetshenziselwa ukuhlekisa.

5. “Buyavumelana” kusetshenziselwa ukuhlekisa.

a. Umbhalo wokuqala ufundeka kanje “Yena.”

b. Umbhalo wokuqala ufundeka kanje “ubuso babantu.”

c. “UYan” kanye “noHuang” amagama ababusi ababili basenganekwaneni ababephakathi kwabanikezi bokuqala besiko lamaShayina. “UYan Wang” igama lesiShayina “lenkosi yesihogo.” “UYan Huang” kanye “noYan Wang” cishe abizwa ngokufanayo ngesiMandarin.

Okwedlule:Umsebenzi Nokungena (4)

Okulandelayo:Umsebenzi Nokungena (6)

Ungase Uthande Nalezi