Author, coach, and Doctor of Sciences in Construction Management, Mbilia Matebula, shares reflections on collective behavior and state regulation, referencing his mentor's experience. He notes that the basis of group behavior is the presence of a common goal or a common enemy, with motivation serving as the connecting element.
Matebula draws attention to two influential movements in South Africa, led by thinkers oriented towards the right hemisphere: the March Movement (MMM) and the South African Church Defenders (SACD). Jasinta Ngobeze-Zuma leads the MMM, while Pastor Mukuba heads the SACD. The author highly values these figures who are guiding revolutionary processes in the country.
In the author's opinion, the MMM should instill values of rule observance in society, as foreign states will respect laws if citizens regard them as sacred themselves. Matebula believes that South Africans suffer from a fragmented understanding of history.
He cites examples of prescriptive laws, such as the Publications and Entertainment Act No. 26 of 1963, which established a Publications Control Board that approved or rejected materials from authors and artists. On August 10, Professor Mukuba delivered a memorandum to the authorities in Polokwane, emphasizing that SACD accepts everyone, regardless of skin color or confession.
Matebula suggests that the role of SACD should extend beyond the fight for self-regulation to encompass other aspects of religious organization functioning. Although the right to worship is protected by the Constitution, SACD remains silent on mental attacks directed against African Independent Churches (AIC).
The author argues that protection is necessary when certain beliefs are attacked by unscrupulous elements. These churches previously suffered from polygenesis, a theory that entrenched the innate and incurable superiority of black races. Currently, they are victims of self-hatred among the black population due to colonial mentality.
Matebula mentions instances where pastors spread harmful prophecies about Zion Church (Z.C.C.), Nazareth Baptist Church, International Christian Pentecostal Church, Prophet's Church of Saint John, and all apostolic and Zionist associations. Some churches use platforms to testify against other faiths, making negative judgments about AIC. According to Vedic literature, there is a concept of Ahimsa, meaning non-harming through thought, word, and deed.
The principle of Ahimsa Paramo Dharma means that non-violence is the highest virtue. More than forty years ago, when members of Z.C.C. filed a complaint with His Divine Grace Bishop Dr. B.E. Lekganjane regarding slander from society, he replied: 'What troubles the moon when a dog barks?'
Z.C.C., having become a global religious organization, can no longer ignore criticism. Critics on social media and uninformed pastors have challenged it, and now it is time for the church to meet this challenge.
Referencing the Bhagavad Gita, the author notes that it is better to imperfectly live one's destiny than to perfectly imitate another's life. Regarding interreligious relations, Dalai Lama said that followers of each religion must sincerely examine their practice and maintain constant exchange with other religions, starting with leaders' meetings, then scholars, and finally people with deep experience.
Matebula contrasts the deep spiritual understanding of Eastern peoples with superficial understanding, noting their knowledge of ashram pilgrimage, mantra chanting (Mpogo), and holy water sprinkling in gatherings. However, when AICs practice the same ancient spiritual roles, they are labeled satanic. Ignorant people do not know that a mantra has a dual function: it invokes the energy of God and transports a person to another state of consciousness, like a boat through the waves of the mind.
The author calls for action, pointing out that the struggle between church and state yields no results. SACD asserts that 'Corruption cannot regulate holiness.' The government must consider its image and scope of responsibility, allowing churches to jointly develop standards. For example, after incidents of violence in Australian universities, they all united to create a standard, providing their data.
The state should not regulate common sense, but it should allow religious organizations to independently form industry standards. Professionals such as Pastor and Professor Mukuba could lead this project. Instead of following Rwanda's example, South Africa should adhere to a standardization approach, not a 'box' approach. Standards could exist for sexual harassment, health care, mass events, social media management, and prophecies. The South African Bureau of Standards could assist with this. The government must create a framework so that all religious organizations can contribute to the good of society.
Matebula concludes by quoting the Hopi Indians, who believed that all world religions contain one spiritual thread striving to connect. When these threads are woven, they form a rope that will pull humanity out of the dark cycle of history. He concludes that flexibility is as important for divinity as discipline.