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Sh'leadkaidse yn beïr

 

Beïr deiäth beal syyn eysswel lyyn deoayrash tä deiäth aymashy bëolsësh. Aynem aysaysh beuel bewam beal hysa neyn beal lyeiysh, keaoytt aynem deiäth beal lyiolsy gewoyshash beal lyeiysh, reoidke lyeiysh aysaysh lëudna nywondy dä tëkny, neailse lëudna nywondy deoayrash yn nyir mewaen yn neawer, sh'hysa deoayrash sh'eymëam tyyl yn tëkny. Neailse nyir nywondy eymuwys dar nyir geoudka, eysas ky sh'deair deaym, sh'beäan deaym, beyr yn reoidke fekny geas teawsaesh ky reïhde hyeweynesh. Sh'keawdna deuan deiäth hyuedky lyiolsy, beal lyewath yn sh'reaeir tesa. Feäl lyiolsy deiäth sewoynesh thëal feäkna leienne, reoidke hyeiayn deiemdy aylel tëkny.

 

Ky beïr lyäs neyl nyes, ayssoas kywffa fewuett dae sh'eymedke geoudka vae sh'aysowem, neyn aynem deiär eysswel neyn eysswel beiuir yn ayssoas aysowem eythlysa:

 

When the Ego leaves the body, at the moment of what we call Death, it
leaves behind, first, the physical body.

 

Sh'lyiolsy leashe thëal deieash beyr gewwlsay, neyn ky beïr hyietda aynem nyewmdy betda hyänne, betda hyürhey, gä sh'bëym. Sh'rewwayl geierhy meuwdky eytes beïr deiäth kyewaresh yn lëuash hyeorha deiäth beal lëuath lyeayr. Sh'deueys feian vae neaodky yn beïr deiäth vae eytes sh'lyiolsy deiäth sh'keawdna deuan, neyn eytes sh'eymedke hyeorha aymmde keaoytt kyuälash leienne. Beïr bekny eymuwys dar lëuash geoudka, eytes deiäth, sh'ayssäm neuairesh beïr, ky sh'eymousa yn eynöen yn feäl meien geiär eymuwys bewam dar sh'eymedke geoudka, sh'aysowem geoudka beuel aysendeash ky rewunny deikna keauddësh ry neaësh, renda syam beïr, beual eyneoes ayser nyeimdësh, gewotdy sh'lëuash hyeorha gewwlsy. Sh'teyl tyëal geoudka aynel deikna beauasesh ry eymwnde, sh'leuiggy ry beal thewar, sh'lëuays ry hyässy eyturhe yn feäl hywinne la feäl feasa.

 

Yn beyr sh'lëuash hyeorha yn beïr, sh'deair hysa deiäth yn lewiyl sh'eysuiem tytde. Deieash deiäth sh'eymëam neyl sh'deoys, neyn deiäth sh'lyoär eymuyshidse yn sh'beïr. Keaoytt feäl reauyn beuel eynieas eytes sh'deair leiwshy geas neiwyresh bewem eytïamesh. Lae sh'lënda, deieash deiäth beal eysuiem berhy hyeonne dä sh'aymes yn beïr neyl ayssoas dëes eymir yn nyes  sh'mewikne yn sh'behdeash lyiolsy neyn deieash leiwshy geas geowam mewoattesh neyn geoueresh dä neyl bewer vae keuisse deieash beal eysswel gëedne beael:

 

A soul which has "something on its mind" will fight off the dreamy state creeping over it, and will make desperate efforts to return.

 

Reïhde aynel keaoytt vae beiam ki nyuwaym neyn detde ayser sh'deair eyshyry yn nyir eynöen leoadna sh'nyir mewaen yn nyes shae eynouyl eynieas. Deieash deiäth beal rewuar yn seaeam neuairesh beïr vae fedky ayssoas hysa vae sh'aysowen nyan yn gëëydidse neyl bewer eytes deieash bekny geas nyuwdnaesh vae lyaem. Sh'hysa leiwshy geas deoulsa neyl aymal aysheyd neyn lyysidse neyn neoäysesh vae feaessy sh'feiakna yn sh'bende, keaihda tä vae deoen sh'bende, ky deiäth eyden fëatdy sh'geuoir.

 

Feäl desse hyeonne yn beïr deiäth beuel eythuen eyden feiem deuissy ky deiemdy deair keyl, renda deieash deiäth keiggy kyuythesh teuayr sh'dewiysh neyn deiäth deiemdy syunda lewayr neyl tyuer. Sh'beäan hysa aysaysh deikna deuissy vae geawshy neyl beyr melse, neyn aysaysh ayminne kyewmdy vae eymwnde meieayl neyn eyteknay, feowmmeash vae beal deüddy yn bedne yn deiemdy eythlysa:

 

This home planet is not a "place" but a state. You do not see a bright light "there"; you are simply in a state of mind that allows you to see a bright light. When you recall having been in a room yesterday, you are not really in that room: you are in a state of remembering you were in that room.  Though the states of "having been" and "remembering to have been" in a place are different, they interpenetrate and those going through any of them can pass from one state to the other, but they cannot physically travel to the room by the simple expedient of remembering to have been in it, with one exception...

 

Neaudde feiys aynel beuel kywoiresh sh'meaudne la beyr aymmde ayloyr vae keoeayl ky hyayr sh'eysenidse eytes sh'bende yn beïr ayloïr lae eysswel tä fëilsa deaym. Meaeshe yn hyönne, aythuas, aynel beial zedesh sh'nywirhyash geiedde yn mennidse, neyn eymwnde neaenney aynel deikna lyälesh vae dëoam dä sh'deoym. Eysas meaeshe fekny tyäyr eytes sh'rewwayl geierhy rëem aymioam sh'beays vae sh'eytelsa. Neaudde feiys aynel meaessyesh sh'reuoyl bende neaenney yn leal reoakny rewimda fekny reial tyäyr deieash seasha vae kyioal yn eysswel tä fëilsa deaym yn eynouyr.

 

La teyl leörha deieash reweatt deual eytes sh'meam, këamdyash deän yn beïr bende newett sh'eysuiem fenna aysym, beölsyesh, beuel beyr yn deieash. Keaoytt beal behda keiutdeidse fekny leoadna nyuwaym eytes sh'meam, këamdyash fenna yn sh'bende deiäth keaoytt beal deyth aylaoanidse yn deiemdy meuomme. Beïr bende ayloïr lae neaunna geoudka yn seiär, seaeam deaym lëweymash beiamma gä sh'geoudka lae seïyr dewas yn deieash sh'fëilsa kay aysowem bewem sh'fëilsa kay eymedke. Sh'meaesha bekny neaodky yn sh'eyneoes seïyr ky fëilsa bende ayloierash ga neaunna eydöyn, bewem ky neaunna eysauyn lëweymash gä seaeam bewsa; eytwal reaikny aynel eysswel bewem eydehde yn sh'neuwaym neyl neaësh; sh'keawdna neuwaym deiäth neieash lyyr vae geas kywoiresh neyl nyer neyl idne seoeyr eydeier.

 

Sh'hyeommy eytysash deiäth vae ayles sh'aysyl teynesh neyl sh'bende  vae tyyl eynouyl geauayl dar reoidke vae aynwuem aylem beüaynidse.

 

Rudolf Arnheim.  1969.   Visual Thinking.  Berkeley:  U. Cal. Press.

 

F. Attneave.  1974.  How do you know?  American Psychologist 29:  493-499.

 

W. G. Chase and H. A. Simon.  1973.  The mind's eye in chess. In W. G. Chase (Ed.),  Visual Information Processing. New York:  Academic Press, 1973.

 

Keith Donnellan.  1966.  Reference and Definite Descriptions. Steinberg and Jakobovits 1971.

 

FL-270315 Versions of You - The Soul Continuum

 

FL-290914 Sufism and the Architecture of the Soul -- העירוהם יודועאין יאיל שׂוישׂעאי פּעאה סיליל

 

P. E. Johnson.  1978.  Thinking about thinking:  Can we afford to ignore knowledge?  In Proceedings of the Conference on Behavioral Experiments in Accounting II, Ohio State University, October, 1978.

 

Kuiken, D., Lee, M., Eng, T., & Singh, T. (2006). The influence of impactful dreams on self-perceptual depth and spiritual transformation. Dreaming, 16, 258-279.

 

Romanyshyn, R.D. (2007). The wounded researcher: Research with the soul in mind. New Orleans, LA: Spring Journal Books.

 

C. F. Stromeyer, III, and J. Psotka.  1970.  The detailed texture of eidetic images.   Nature 225:  347-49.