UkuBuka nokuBona ngeSo eliSha
UkuBaluleka koHlangothi okuBukwa nokuBonwa ngalo
nguWilhelm Schmid*
Aké sithi uyazihambela-nje, ushayela imoto. Njalo-nje uma ujika empambanweni yemigwaqo kufanele uqaphelisise: kungase kuqhamuke-nje esikhaleni ogibele ibhaysikili. Kwakungabakuhle kangakanani emhlabeni ukuba babengekho laba bamabhaysikili okulokhu kufanele kuhlalwe beqashelwe! Bedlula-nje nòma irobhothi libomvu, okucishe kungalokothi-nje kwenzeke koshayela imoto.
Ntambama usuthatha ikhefu, ufisa ukunyakanyakazisa umzimba. Uphuma ngebhaysikili; wazithela: Okuthikazisayo kozihambela ngebhaysikili yilaba bezimoto; bashayela ngokungabonelelani! Kunesizathu esizwakalayo ukuthi wena ogibele ibhaysikili ungemi nòma irobhothi libomvu: Kunzima ukuthi uphinde uyonyathela ezitibilini, kanti-ke wena webhaysikili ubona kangcono empambanweni yemigwaqo, uyakwazi futhi ukuthi usheshe ujike ekhoneni, nendlela yabahamba ngezinyawo ikuvulekele. Lapho-ke kubuye kuhluphe laba abahamba ngezinyawo!
Ngokulandelayo uzihambela ngezinyawo; wazithela: ikakhulukazi laba bamabhaysikili bayingozi ngokungaqondakali kwabo, nabezimoto abazinaki izindlela eziwelisa abezinyawo emgwaqeni.
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Kuyini khona lokho: ukuBuka ngeSo eliSha? UHlangothi oluthile lokuBona/lokuBuka? Ukuthi izinto sizibona noma asiziboni kanjani. Ukuthi izinto ezithile siyazibona, ezinye asiziboni.
NgelesiLathini elithi perspectus kushiwo esikubonayo, esikuqondayo; okungukuthi ngesikubonisisayo, esikwaziyo noma esithatha ngokuthi siyakwazi nesineqiniso nakho.
Ngokuya ngesimo esikuso nangesikwenzayo sibona umhlaba nakho konke okukhona, sihlunge, sihlele esikubonayo nesikuzwayo – hhayi-nje ngasikhathi, njalo-nje.
Akukwazeki ukuthi umuntu abone ngokuphelele-jikelele njengoba mhlawumbe oPhezukonke, uSmakade, ekwazi. Ingxaki akusikho ukuthi singakwazi kanjani ukufinyelela ekuPheleleni-jikelele, kodwa yikuthi singaphulukundlela kanjani, siphunyuke emNcingweni wohlangothi olulodwa, olumncingo nokungathi lunokufiphaza. Yingakho-ke sinethuba lokuphenduka, sithathe olunye uhlangothi lokubuka nokubona. Ngalokho sesingakwazi ukubona ngeso elibanzi, sibuke ngeso elisha, siphunyuke engozini yokungena sidukuze emnyameni.
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Ukwahlukana kwezindlela zokubona yikhona esihlangabezana nakho njalo-nje. Kuvamile ukuthi umuntu angacabangi ukuthi unendlela ethile abona ngayo. Yindalo yami; ubumina, uqobo lwami. Ukubuka uthathela kuwe, yiyona yodwa indlela eqondile yokubuka nokubona impilo nezenzakalo ekhaya nangaphandle. Yingakho kuvame ukuxwayisa nokuthuthumelisa ukuthi abanye izinto bazibona ngokwehlukile. Akunjalo-nje kuphela emiphakathini eyahlukene, kodwa nasezimbonini kanye nasezinhlanganweni ngokunjalo.
Ngikuboné lokhu ngisebenza esbhedlela lapho bengixoxisana khona nabaningi abakhona, ngivakashela amagumbi ngokwahlukana kwawo. Ethutshaneni lokusebenzisana nabakhona lapha nalaphaya kuvela isidingo sokuzama ukuqondisisa indlela okucatshangwa nokusetshenzwa ngayo: Indlela abona ngayo uNobhala ophethe ayifani nekadokotela owelaphayo, ekadokotela wenhliziyo ayifani kunekadokotela ohlinzayo, ekadokotela yehlukene kweyomhlengikazi. Abanye abayinaki nokuyinaka indlela yabashanelayo, okuyibona abangabanye abazi kakhulukazi ngakho konke esbhedlela.
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Indlela yokubuka nokubona ingaphathelana kakhulu nokujwayelekile ngokomcabango nangokwamasiko-mpilo, ngokwenqubo ekuhlalisaneni emphakathini kanye nangokwenqubo ngedawo nendawo. KwelaseSpeni [Spain] umhlaba ubonakala ngokwehlukene kunakwelaseNoki [Norway], eZurihi [Zurich] ngokwehlukene kunaseBhelini [Berlin], njalo njalo. Ngaphandle kwendawo, isikhathi naso sinengxenye yaso: Endleleni ethile yokubona kungabakhona inkathi ende, kodwa eze iqale ukubonakala sekubhekwa emuva, kuphenywa umlando. Yilowo nalowo angakwazi ukuziphenyela, azitholele eyakhe indlela yokubona neyokubuka, akwazi nokuyihlela, ayimise kabusha. Ukuze siphunyuke emncingweni, kufanele sikwazi ukuzejwayeza ukuziphenyela, sizitholele indlela entsha yokubuka nokubona.
Indlela elula yokwenza njalo wukukhuthalela ezobuciko, uhambele imibukiso nemihlangano. Ezobuciko ziwumzamo wokufumana amathuba amasha, lokho-ke ikakhulukazi okuyizindlela ezingaziwa nezingejwayelekile – njengoba owezobuciko, uChristo, ehlala esikhombisa.
Nòma siphumele phandle, sibheke imvelo; ikakhulukazi ezintabeni kuyasicacela ukuthi emva kokusithela-nje kancane, kuvuleka obunye ubuso bomhlaba. Kwelimagqumagquma kufundeka kangconywana ukuzejwayeza ukuziphenyela, uzitholele indlela entsha yokubuka nokubona. Kunjalo-ke nakokuphathelene nengqondo, lapho indlela yokubona ihambisana khona nesimo somcabango: Sibheké ngapha noma ngaphaya? Siké siguquke-nje nakancane emcabangweni, sizizungeze kanye? Ngisho nomzabalazo omkhulukazi wokuzama ukwazisana nokubonelelana udinga ukuthi kukwazeke ukubheka nokubona umhlaba ngokweso lengqondo njengoba ubonwa ngomunye.
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Indlela yokubuka nokubona iya ngokwehluka ngokwesimo empilweni [ongumzali ubona ngokwehlukile kungongakaze abe umzali]. Iyaguquka ngokokuphatheka emphefumulweni (uma sethukile, sinovalo, sibonakala sehlukile kunòma sinethemba nokuqiniseka); kanjalo nangokuthi wenza msebenzi muni, unasikhundla siphi lapho. Iyaguquka futhi indlela yokubuka nokubona ngokujwayelana nabantu abathile, nangesimo esithile okuso, esithathwa ngokuthi sihle noma sibi, okuphinde futhi kuhambisane nesimo jikelele semphile yakho.
Nakimi
kuké kuthi ebengikade ngikubona kukuhle zolo lokhu,
kungiphendukele,
namuhla ngikubone kungasenamqondo-nje.
Lapho zolo lokhu bekubalele khona ubukhazikhazi bempumelelo, namhla sigqolozelwe umgodi ojulile omnyama wendumalo ngokwehluleka. Ukungichazela ukuthi lokho yindlela nayo ethile yokubuka nokubona, akungisizi. Yileyo naleyo ndlela iziqhwagela iqiniso ngokwayo; akuseyukuphinde kube ngenye indlela. Kungenzeka-ke nokho ukuthi kunokuthikaziseka kwendlela yokubona:
Ukuthi sekuyohlala njalo-nje kukubi kanje noma kukuhle kanje, akuvamile; kuyayekube-nje yinhlalayenza yezingqinamba zansukusonke. Kunganjani kesithathe enye indlela yokubuka, sikwemukele ukuthi impilo nayo phela iziphefumulela kanjalo? Sesizoké-ke bathi siphefumulisane nayo eziphithiphithini zezehlakalo ezinhle nezimbi, kokuthokozisayo nokujabhisayo. Sesingavumelana-ke nokuthi kokunye ngokubi, kokunye ngokuhle okuvamayo.
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Indlela-ndabuko obuka nobona ngayo iguquka uguqukisise ngezigaba zokukhula nezivivinyo eziza nazo: Esokuqala yisigaba samathuba, esize sifike kowamashumi amabili nanhlanu [25] wobudala, lapho amathuba ehlukene uwahlola, uwazama, uwaqhathanisa – kanye nawe luqobo ngokunjalo, okuthiwa futhi yisigaba sokudlala. Esigabeni sangempela, esize sifike kowamashumi amahlanu [50] sekubhekeké ukuthi asetshenziswe amathuba [zifezeke izifiso, igcwaliseke imigomo] ngokukhandleka konke okuhambisana nalokho; ingani phela izinto eziningi ezibalulekile kudingeké zenziwe ngasikhathi-sinye, kulo lona leli banga elifishane. Ngokuhamba kweminyaka, okuyela kweyamashumi ayisikhombisa nanhlanu [75], indlela yokubuka nokubona isiholwa wuhlamvana oluthi „-sa-“ enkulumweni, olukhomba inkathi yamanje esizokwedlula [„Usaphilaphilile nokho!“]. Sisekhona isikhathi sokunaka lokhu nalokhuya okubona kubalulekile ngaphambi kokuthi ngokuqhubeka kweminyaka, mhlawumbe kuze kufike kowekhulu [100], ubuthaka namaxhwala abhoke.
Ukwaneliseka nokunethezeka empilweni
kutholakala ngokuthi
ukwazi ukwamukela
leso naleso sigaba empilweni nezindlela zaso zokubuka nokubona.
Inkomba-ndlela eyaziseka kakhulu empilweni izuzeka ngokukwazi ukubona ngamehlo engqondo, ubone izolo nekuthangi ngeso lakusasa – okufana nokubuka impilo yakho yanamuhla ngeso lasekupheleni kwezinsuku zakho, lapho-ke usuzozibuza uthi: Ngingayemukela, ngiyithande le mpilo engiyiphilayo; inhle? Angiphunyukwa-nje njengamanje yithuba elingabasemqoka kimi? Kungafanele ngenzeni ukuze ngiguqule okuthile empilweni yami? Ngizimisele kulokho nòma le mpilo esengiyejwayele ngiyibona isemqoka kunalokho, sekuyiyona mpilo enhle leyo kimi? Ngifisa ukuthi ngibe sengifiké phi uma ukuphela kwempilo sekugcina kungifikele? Yiziphi izinyathelo engingakwazi ukuzithatha ngamehlo engqondo, ngisuka emngceleni wempilo, ngihlehla ngize ngifika kolwanamuhla, ukuze ngisuke lapho-ke, ngithathe izinyathelo eziqondé phambili, ngifeze okusemqoka kimi ukuze ngigcine ngifiké lapho ngifisa ukufika khona?
Indlela yokubuka nokubona yokuphoqeleleka, esuka phakathi ezibilini, ivela uma ujunywa ngobekungalindelekile empilweni. Zinzima izingqinamba umuntu akwazi ukubhekana nazo, uma impilo imjikela. Ingxaki ekuvelelayo noma isifo esikuhlaselayo siyayiguqula, siyihlanekezele impilo, kuvele imibuzo enzima, kokunye kwayona impilo ibebucayi: Ibiyini impilo yami, iyini, isengaba yini? Impilo ebengiyiphila iyazibhidlikela-nje, izingcucu kufanele kuciciyelwe, zichitshelwe, mhlawumbe kwenziwe ngesifutho nangendluzula ukuze ubumina, uqobo lwami, luphinde lutholakale nempilo iphinde ikwazi ukuphileka. Obhekene nalokho engathi: Ukugula kungephuca okuthil, kodwa mhlawumbe kunginika futhi okuthile, akukho okungokweze. Mhlawumbe kunginika umsebenzi osuzoqondana nami, esengingafunda okuthile kuwo. Kungijikijela kwenye-nje impilo, kungelekelele, ngifunde enye indlela yokubuka nokubona ebengingayazi.
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Ekuguqukeni kwendlela yokubuka nokubona liyasiza iso longaphandle – iso labanye, abangani noma abelekeleli abakufundelayo. Engxoxweni nabo kuvuleka amathafa nenkalo kanye nezindlela owawungasazicabangani. Lelo so longaphandle [iExovision] lingasiza nasezindaweni, ezindimeni zemfundo nasezimbonini eziningi ukuhlangabezana „nobumpumputhe benjwayelo“ obungase buhlasele.
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Ukubakhona kovela ngaphandle, ongesiye owakhona, obekezelelwe ngesihle [ukuthi abekhona], kuyabakhuthaza abakhona ukuthi bakhululeke, babhobokelane, babonisane. Iso lakhe eliqhamuka ngaphandle likhuthaza ukudlinza nokuzihlola; lokho kuyakusiza ukuthi impilo yakho uyenze indima yemfundo, kusiza futhi bonke abanye abakhona ukuthi ekubhobokelaneni kwabo baphenduke ubanjiswano kwezemfundo. Ezinhlanganweni zezindlela ezahlukene zokubuka nokubona kudaleka okusha ngenxa yokuthi izindlela ezindala zokubuka nokubona azisahambeki. Ukuxhumanisa izindlela ezahlukene zokubuka nokubona kuyadingeka, kudinga isasasa nokukhaliphela njalo ukuthola izindlela ezintsha. Ezimbonini eziningi namuhla lokho kuthathwa njengekhono elisemqoka lokubona kude ngamehlo engqondo nangomthombo wobuciko obuthakaselelwayo nobusetshenziswayo.
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Kwezokuthandana, engithandana naye ngifunda ngaye [ngivulwa nguye amehlo okubona] indlela entsha yokubuka nokubona. Umngani, intombi noma isoka lami, kubhekeké ukuthi yilo elenza lo msebenzi (nami ngokunjalo kulo). Ongibuka ngeso langaphandle ungitshela ngokukhululeka ukuthi ungibona nginjani, lokho-ke bese kugxila kimi engqondweni, ngikwazi nami ukuzibona ngeso longaphandle. Emabangeni amade ngokuhamba kwesikhathi, ongibuka ngeso longaphandle uyakwazi ukungitshela ukuthi ngokubona kwakhe „ngiqondé phi“, asho nòma ngisesendleleni eqondile, efanelana nami, nòma sengiyanhlanhlatha, nòma ngilibele [ngichitha isikhathi] ngokungaphansi kwekhono enginalo, nanokuthi yimaphi „amathuba“ asangivulekele. Uyawelula amabanga, awunwebe umkhathi ongizungezile, uma sekungathi uyangingcinga, aqhamuke nemicabango namasu ebengingasenawo. Le ndlela yokubuka nokubona ngingayemukela kulowo, ngizejwayeze yona. Ngaphandle kwale ndlela ngingasengilingeke ukulokhu ngizungeza ngeze emicabangweni nasezifisweni.
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Siyazi ukuthi impilo akusikho-nje kuphela lokhu okungathi kuyikho okwamanje; kunamathuba amaningi amanye asekhona okungekho nalinye lawo elingafeza nenelise konke okukwazekayo, esikuqonda ngokufunisela nokuzama. Inhlanhla enkulu yikuthi emizuzwini ethile ngazi othile ongangitshela angazise – owomndeni noma umngani noma-ke ngumelekeleli owakufundela, engingayikhuluma naye imibuzo enjalo. Ukukhula kwenzeka kanjalo. Yileyo naleyo nguquko endleleni yokubuka nokubona iwuvula iweneke kabusha umhlaba nempilo; njalo-nje kuyayekuthi emva kwalokho singabesisaqonda ukuthi kwakwenziwa yini ukuthi ngaphambi kwalokho sasicabanga ngenye indlela.
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Nokuhlalisana ngokwazisana nokubonelelana kukwazeka ngokukhuthalela ukufunda-uphindelela ukuguqula indlela yokubuka nokubona, uzinike umzuzwana-nje wokuzama ukuthi udaba uké ulubone ngeso lobuka engaphandle – kwasemndenini nakanjalo ezinhlanganweni nasemphakathini wonke:
Ngingazizwa kanjani
mina
uma ngingaba kuleso simo
esinye?
Ukuqondisisa kangcono ukuthi kumenzekela njani omunye, ngingaké ngizame „ukungena ezicathulweni zakhe“, ngizame ukuqondanisa ukwenza kwami nesimo kanye nendlela yakhe yokubuka nokubona. Okuningi kubuye kuxoleleke ngokuthi izindlela zokubuka nokubona phela ziningi – nanokuthi ayikho indlela yokuhlalisana ngokwazisana nokubonelelana elungé ngokwedlula zonke ezinye njengoba ingekho nendlela yokubuka nokubona eyenza sibone ngokuphelele; konke kwezokwazisana nokubonelelana okungilungele mina, kungenzeka ukuthi akumlungeli omunye ngokunjalo.
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Ukuyiqondisisa kahle indlela yokubuka nokubona okungeyakho luqobo lwakho nangokomsebenzi oziphilisa ngawo, yiphuzu kwezokuhlakaniphela impilo enokweneliseka. Yinhlakanipho empilweni ukuzazi ezinye izindlela zokubuka nokubona nokukwazi ukuyiguqula neyakho.
Yizindlela eziningi ezahlukene zokubuka nokubona esikhathazeka ngakho? Akusikho ukuthi sikhathazeka futhi ngokuyiqiniso kokwenzekayo? Ngenxa yokuthi yilelo nalelo qiniso linamacala amaningi elingabonakala liqondakale ngawo, kufanele ukuthi kuyakwazeka ukuthi liqhanyukelwe liqondakale ngezindlela eziningi ezahlukene zokubuka nokubona. Njengengqulunga okungakwazeki ukuthi ibonakale ngokuphelele kanyekanye, kukwazeka ukuba nolwazi ngayo ngokuphelele emva kokuyibuka nokuyibona nxazonke jikelele.
Singakukhuthalela, ukuze sihambisane neqiniso, ukuthanda ukwazi izindlela eziningi ezehlukene zokubuka nokubona; kusemqoka kakhulu lokho nakwezomphakathi. Nguyinzuzo enkulu kabi kwezombuso wentando yeningi ukuthi kuxhunyanwa ludlana neqiniso ngenxa yezindlela eziningi ezahlukene zokubuka nokubona, okwakuthi kwezombuso wengcindezelo nendluzula, njengoba umlando usifundisa, kugcine kuhlwathizwa emnyameni-nje ngenxa yokuphoqelelwa ukubuka ngandlela-nye.
Asingakhathazeki; akudingeki senze ngehaba: Kulungile ukuba nendlela okungeyami luqobo yokubuka nokubona; ngingayigcina ngaphandle kokushaywa ngunembeza. Iyikhaya lami emhlabeni ozindlela eziqedwa. Ngayo kuyakwazeka ukuhlunga kokuningi okudinga nsukuzonke ukuthi ngizwe ngakho ngikwazi: Lokhu kuqondene nami, lokho cha, kusemqoka, lokhuya angisukukunaka. Kodwa-ke kufanele sejwayele ukuzama ukwehlukana nendlela yami-nje. Hhayi ngoba kuyimfanelo, kodwa ngoba umhlaba nempilo esemkhathini obanzi ingumnotho. Emhlabeni ukweneliseka emphefumulweni okungenamnqamulo nokukhululeka engqondweni kuvela kanjalo.
uWilhelm Schmid, owazalwa ngowe-1953, ungusolwazi kwezeNhlakanipho ngoLwazi.
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*NguBheni wakwaKhumalo eBaQulusini eKwaMachanca eJalimane [Dr Ben Khumalo-Seegelken], uMholi weViyo leziKhuthali oBanjiwaneni lokuHumusha nokuBhala kabusha iBhaybheli ngesiZulu [Biblia Zuluensis]; uMtapo woLwazi: Wilhelm Schmid, „Perspektivenwechsel. Von der existenziellen Bedeutung der Blickrichtung“, in: Glaubenssachen, Norddeutscher Rundfunk [NDR], Religion und Gesellschaft, Hannover: Sonntag, 23. Oktober 2016, 08.40 Uhr.