Esikhathini esiningi ezomoya zakwantu ziyaphanjaniswa, ziyaye zifaniswe namasiko asendulo, okungelona iqiniso. Sekujwayelekile ukuthi abantu bakubize ngenkolo yase-Afrika, nakhona akusilo iqiniso lokhu. Okuba inkinga enkulu ukuthi, uma abantu bebuza ukuthi ezomoya zakwantu zingalekelela kanjani kwizingqinamba ezikhona namuhla, inkulumo ayiqondi kahle, iphelela emoyeni. Inkulumo ayiqondi kahle ngoba iqala kwisisekelo esingafanele. Safundiswa ukuthi sibheke ubunikazi bethu bomoya kwizinkambiso kanye nakwizinsalela zamasiko, siyishaya indiva eyokumiswa kohlelo olwake laphatha izimpilo zethu, uhlelo lolwazi kanye nekusasa lethu.
Inhlekelele esibhekene nayo namuhla, akusikho ukungabi namasiko. Isiko lisaphila. Inhlekelele ekhona ukulahleka kwamandla egunya. Ngenkathi ezomoya zakwantu zibizwa ngesiko nje noma inkolo, kusukela lapho yabe isibukelwa phansi kwezinhlelo. Umhlaba namuhla ungazibheka njengalezi ezisemthethweni: izikhungo. Ngokwamukela lamagama singazi, sasivumela ukuba sehle ngokwezinga lohlelo lomhlaba, befuna uzinzo kwezivamile, lapho ubukhulu babo bubusa futhi bukhona kepha bezibukela phansi bengabuboni ubukhulu babo. Uma abantu base-Afrika bezimisele ngokubuyisela igunya labo, inkulumo kufanele ishintshe. Kufanele siyeke ukukhuluma ngokholo, siqale ngokukhuluma ngegunya eliphezulu elake laphatha impucuko.
Lokhu kulahleka kwamandla egunya akwenzekanga ngephutha, kwaba umphumela woguquko olungeluhle olwenza ezomoya zakwantu zibukeke ngenye indlela. Okubusa kakhulu esikhathini sanamuhla ukuthi hleze ezomoya zakwantu beziyinto nje engahlelekile futhi engenalo uzinzo. Into nje esemahlathini, ezintabeni, emfuleni kanye nasezigangeni kuphela, yize imvelo inendima ebalulekile kakhulu phakathi komhlaba nezwe elingabonwa, ayikaze ingene esikhundleni sokumiswa kwegunya lomoya.
Ngokohlelo oluqondile, izinkambiso ezithile beziyisebenzisa imvelo, kodwa bezingesiye undlunkulu wempucuko. Le nkulumo ethi ‘imvelo- kuphela engumoya’ iyalahlekisa. Ikhomba isibazi sempucuko eyasuswa ngenkani esikhungweni sayo. Into abantu abayithakaselayo manje njengobuqiniso, isu lokuphila okwabe, kuwuhlelo olususiwe.
Esakhiweni sokuqala sempucuko yase-Afrika, ithempeli laliphakathi nendawo emphakathini. Yilona elalibusa umphakathi. Lokhu bekubonisa ngokomhlaba ukuthi okusemhlabeni nasezweni elingabonwa (ancient cosmology) kuchazwe njenge-Primordial Mound, intaba enkulu lapho imithetho yaqala ukwehla khona.
Phakathi kwalolu hlelo, ithempeli kwakuyindawo lapho isithixo sembulela i-PSCB (Physical spiritual central being) ngemithetho, umhlanganisi womoya ophethe womabili amagunya elikamoya nelezipolitiki. Ucwaningo luka John M. Lundquist (1988) luchaza ithempeli njengesakhiwo sembuyiselo, indawo lapho ubukho bobuthixo buhleli khona nokuyilapho umhlanganisi embulelwa imithetho ezophatha isizwe. Lokhu kuqonde ukusipha ulwazi ngezingxoxo ezazivela kwamanye amasiko. Isb: indaba ka-Moses ethola umthetho e-Mount Sinai, ibonisa iphethini eyayikade ikhona kudala, ngaphambi kokuba kuvele imibhalo yenkolo. Ingqikithi ukuthi intaba beyiwuphawu kwizinto zomhlaba kanye nezezwe elingabonwa (cosmic axis), ngenkathi ithempeli lifanekisa ubunjalo besakhiwo salo, ngaphandle kwalesenta, umthetho ulahlekelwa isisekelo sawo esiphethe umhlaba wonke nasezweni elingabonwa. Njengokubheka kuka Mircea Eliade (1954) imiphakathi engenayo isenta enobugcwele ibhekana nento ayibiza nge- Ontological instability, ukwahluleka kokukhipha imithetho ehambelana nohlaka lwemithetho yomhlaba kanye nezwe elingabonwa.
Phakathi kwethempeli, bekunesikhungo esisemqoka kakhulu, i- Per Ankh noma i-House of life (umuzi wempilo). Lokhu bekungesiwo umtapo wolwazi noma okulondoloziwe, bekuyisikhungo semfundo ephakeme yohlelo lwasendulo.
Ngokohlelo lwase-Afrika, izimfundiso zazingakhishelwa eceleni ekubeni nobugcwele. Osekubizwa ngolimi lwesimanje isayensi, ifilosofi, ubudokotela kanye nezombuso. Konke bekuyinxenye yenhlanganyela yezinhlelo zemfundo ezivela kumthetho onobugcwele. I-Per Ankh beyisebenza njengongqondongqondo wempucuko, onakekela notolika i-Medu Neter kanye namazwi nobugcwele, lapho izimfundiso zazidluliselwa khona.
Izifundo ezifana nalezo ezidluliswe ngu-Zinn (2013) ziveza okumangalisayo ngalokhu okulondoloziwe. Ziveza ukuthi izikhungo zomoya zakwantu zake zasebenza njengamasenta aphezulu okukhiqiza izimfundo zolwazi zomhlaba jikelele. Ukungabi nalo uzinzo, okuyinto esiyibona namuhla lapho izimfundiso zase-Afrika zibizwa ngezinganekwane kumbe imikhuba, akusikho ukuzindla ngesimo esifanelekile. Kuyimbangela yenkinga eyafika nohlelo lokutshontsha futhi nokususa zona izikhungo ngokuhamba kweminyaka. Ngohlelo oluqondile, umoya kanye nesayensi akukaze kwaba yizitha, kepha bekuyinto esondelene nokulondoloza ukuphila.
Ithempeli belidlala indima enkulu kakhulu kwezomnotho. Ngokohlelo oluqondile, ezomnotho azikaze zisuke kwizimiso zokuziphatha ezomoya. Kunalokho imithetho ephathelene nomnotho yayibekwa phezu kwemigomo enobugcwele eyayidalelwe ukugcina ukulingana emphakathini.
Mhlawumbe okubalulekile kakhulu, ithempeli laliqaphe umkhuba we-Jubilee, ukwesulwa kwezikweletu ngezikhathi ezithile. Lo mkhuba wawuqinisekisa ukuthi ukungalingani kwezomnotho kwakungeke kube umthwalo wangunaphakade. Ukunyuka komnotho kwakuvumelekile, kodwa kwakuhlezi kunezinqubo ezizovikela umphakathi, ngamanye amazwi, umnotho wawubuswa imigomo yokulingana ayi yokuthatha.
Uma kukhona esingakufunda ngohlelo oluqondile, ukuthi ezomoya zakwantu azikaze zaba iqoqa lemikhuba engahlelekile. Bekukhona izikhungo zayo, kukhona isenta. Leyo senta bekuba yithempeli. Ithempeli bekungesiyo nje indawo yokugcina izinkambiso. Bekuwundlunkulu wempucuko. Bekuyindawo lapho umthetho onobugcwele bewuvela khona, ugcinwe, utolikwe futhi wehliselwe esizweni. Kusuka kuleyo senta, kwehliswa umbuso, izimfundiso, umthetho wezomnotho kanye nokwakheka kokuziphatha komphakathi ngendlela efanele. Le indlela ezomoya zakwantu beziqhuba ngayo.
Kodwa namuhla kufanele umuntu abuze umbuzo olula kepha onganambithisiseki: likuphi ithempeli lama-Afrika?
Zonke izinkolo ezinkulu emhlabeni zibambe izikhungo zazo, nokuyilapho ezigcina khona igunya ezinalo. Ubukrestu bunamasonto nama-Cathedral. Amasulumane anama-mosques. Amajuda anama-synagogues kanye namasiko asemathempelini abo okuzinze kuyo imithetho nobubona. Lezi ndawo akusizo nje izakhiwo, yizikhungo lapho izindlela kanye nezinhlelo zenkolo zabo zigcineke khona, igunya kanye namandla esikhundla kubalandeli bazo.
Ezomoya zakwantu zake zaba nazo izikhungo. Ithempeli lwaba umnyombo wempucuko, indawo lapho umthetho onobugcwele uzinze ezweni lenyama. Kodwa ngenkathi isikhungo sihlakazeka, uhlelo lwaphoqeleka ukuba luqhube kanzinyana. Okwase kusele, izincezu zenkambiso, imikhuba eyase iziphilela ngaphandle kwesikhungo esiyikhaya kuzo.
Yingakho umbuzo wembuyiselo ungeke uthathwe njengokubuyisa nokuvuselela amasiko kuphela. Ukukhunjulwa kwamasiko kubalulekile, kodwa isiko elingekho ngaphansi kwegunya lesikhungo lisebungozini, ngakho-ke ukubuyiswa kwegunya lobu-Afrika kudinga into ejulile kunale yokugcinwa kwamasiko. Idinga imbuyiselo owumnyomba wezikhungo ezake zabusa uhlelo.
Ikusasa lezomoya zakwantu alikwazi ukuvalelwa kwimikhuba engahlelekile noma kwizinkolo zangasese njengasekuqaleni, kufanele ibuyele kuzinzo lwezikhungo eziphathisiwe ukugcina izimfundiso zobungcwele, ukuhola isizwe, kanye nokugcina igunya likamoya.
Ukubuyiselwa kwalesenta akusilo nje uphawu lokwenza, kumbe lokugcina icala, kufanelekile kube ingxathu elizoya phambili ekubuyiseleni igunya lobu-Afrika.
Ukubuyiselwa kwe temple kwisizwe saba ntsundu kubalulekile kuko okokhulula umntu oNtsundu ngokweqiniso. Apho imithetho yokulawula izwe imiswa khona.
Ngenene kufanele bume ubukhosi boMoya .