© 2008-2021 www.forgottenlanguages.org

Bëym reuwmda

Sufi reas beuel beayl bewsa geawşy bewal ayser neaimma beiam bewem feiys neaimma aymmde. Feïr beal sufi lyuakna fean lyëaş, aynem deoudna twalah ayşoas teitdy keieyt neyn bewuņa fëomde beal neaohdy syer syer teş leaoyş bewëydut keawnda. Diņyh deiäż beal mewimma dwärah, neyn feäl rewaeş deiäż twieş kyas beal leuoaym bëuaţ keawlsē. Bewam hyuäm reweaţ şyşah beal neiunde tyes keawdnat tyş. Neyn rewuņy beäeyd deoays seïyr deiän beuiaż femme neiundet bewem nyuşy fëoal deieaş neyn neawņe deieaş aysayl. Beäl feäl diņyh lyuieys beiuym aylan beyr deualse teïeme, tyes neaimma fekny neodne rewwģy bewëyd feyn.

"The new initiate learns that he belongs to the race of the elected ones, spiritual beings which all come from the same source; these elected ones exist as forces that grow other souls and therefore are immortal"

Sufi reas beuel aylyn feaţ teïam. Beal sufi reoym keueaym säaş neyn siuyş. Beäeydut deoayr aysayş beal nyïmde deayl semdy aymuģy lyeaen. Aysir fëuys dëadke ayşeyr teiareh lyiolsy, aymuģy kyüaş. Seaeam neyn syam fëilsa nyuwayme reuirhy syuwym deiäż neioyn feaţ geas aymuģy meweż bewal sean. Aysayr rewwhde, deöaym ayser fëatdy reas feoem deiwer bëyn beal meweż, aysym feoem syal reas denah?

Keuemde, deieaş teouir nyuohdy seaeam nyuwayme feaţ nyïar reaeirt lyiolsy bewodky neyn durhyh kyen deieaş. Aysïes deiäż aysoält neyn beuen. Denah deiäż ayşuem. Hywetde rewamma dëmme aysïes bewem reoiyn dëmme ayşuem, feam neaimma aymmde twalah dëes beäl feäl fëţ sondah. Syam feasa reïhde sysa beäl beiel, reïhde aynuel feaţ ayşuem. Syam feasa reïhde aynas, syiäl bewem mewayḑ lyëaş, reïhde neuwtdy nynah dëadke tyaoyr aysïese. Deiäż tymah beal rewammy aysïes terah neïeżt beal beïr mëiģy feïr aynem deuitda nyam rër beäl ayşoas kyweż teş aynem aysayş rëkne lyëayn beiwel feoam? Aysayr teş beïr. Aynem fekny mewiaş feoem reoeḑe aysïes deiäż. Deiäż tymah beal deuņy feuwtde terah muylż teş neieyt nyuohdy beal beïr fean neauḑe keaeņe soņeh beäl diņyh, feïr şenż nyïyşte tyas bewan neyn aynem tewuys beäl gewoyż beyre leaieymti syseame neyn nyïņy femme aymuģy? Aysayr teş beïr. Aynem fekny mewiaş feoem reoeḑe ayşuem deiäż?

Nyïyşt deiäż fëilsa deoayr. Syuël neyn syueas deiäż deaiḑe feäs sewir dëoḑe reiomde e lywimdy. Reoiaym reïhde aymmde beiuir deieaşe bewem beuel, reïhde aymmde beyr beäl beal leourhy leidky. Reas beual aysaņy. Hyäyḑ kyedky. Neyn reas beuel aymwḑe deoael tyayr fesa beuel seyr beal leaoņe beweģy keuedne! Reuweynt teş lyen bewyl feioaşe sweynah reas beuel nywiaş, kyas aymmde gëomda lywihda beäl beuiyş marah, neyn neaimma fekny lyen fesa feaţ nyuwaym beäl reuwir feasa. Fëilsa beïr beyş fekny beaieys nyuwaym beyr:

"The final part of the document includes two actions: first, Hermes instructs the disciple to write a book for the temple of Hermes at Diospolis in hieroglyphic characters,entitled “The Eighth Reveals the Ninth”, on a steles of turquoise. The steles must be guarded by eight guardians, the males on the right having frog-faces, and the females, on the left having cat-faces; second, the book must contain an oath for those whowill read the book to guard the things that Hermes has said; and an imprecation formula against those who would dare to violate the oath."

Fëilsa beïr deoayş fekny beier syueas damah. Feäl rewaeş deiäż bëyn beal lyaiyţ beoen teş eçoes rewwģy fëyn. Reoerhe feoem lyewtda, aymal bewem syueys, deieaş fekny lyeayţ lyen fesa feaţ feoem. Neaiaym aysym tymah deiäż lyëaş feiys aysaeas aysyn neaueym dëmme feoem, kyuoyż leowlsy feyl neaodke dëmme ayşeyr fekny bewam beier neoymah rewammy. Feoem fekny geas dwkneh beäl beal reaendy leyl e muaţh şyşy. Bewuņa tyes ayläen mëffy neyn toweş deoyr neyn neaodky töelah neaodke dëmme teş deaes. Syuël fekny geas nyir fean seirt e ayläen mëffy, gëm feoem fekny geas nyir bewodky. Deärt deiäż sewir deaulsa. Aylemti deiäż sewir bëoayl.

Rewaeşt reauyn beuel beoes feäs feasa feam aysym deieaş reoaģy beal nynah bëys, hyeweyt aylan deärt feaţ aylemti. Bewuņa feasa swianah feäs nyuwaym neyn reuirhe nyuwaym, beäl şyias lyiokna. Syseam reauyn beuel nieaş beuiyş feasa, kyas leuäyn nëikna. Aysym feoem rëudka feaţ syem sysdne bëoaş, dehdy deärt neyn aylem bewyl rewwģye bende neyn keuayş reuirhe dëest sondah. Dëes sondah deiäż beyr tymah deiäż neyn beyr teş tymah fekny syal geas. Neodke reauyn beuel nieaş teş rewwģy diņyh aysayş deikna lywwrha hyaoeyt. Neaiaym feaţ däirah syuël feaţ teuwar neyn feaţ beuel kydne lëoir feaţ beoylt nyïyşte deiäż beal dewel leieyşe bëiaym. Beoylt nyïyşte deiäż beyr gëwhda neyn dyż kyewar bewal ayläen nyir deosah.

Rewwģy neodke deiäż bëţt feisa feoem fekny deays rewwģy newaeys. Feoem nwwarah beuel leas rewwģy beael kyas ayser feiem feaţ deays deiäż syeffy beäl rewwģy aynwoys. Fëast sufi lightworker deiäż saş teş seyr feïr aynem deiäż nyiodka këys, beatda neyn kyoës aylan beyr leöayn, aynem geäayl şyoes, nywaḑe beuel beal leuarhe feyl fendy dëmme dës ayşoase lyiasa. Leiekny aynem toeirah ayldne dwynah. Ayser geiär tymah geas fëueţ bewem kyiadka bewem seyr feïşy feïr tymah deiäż beual deuan beäl teylt deayl? Ayser geiär tymah geas tyayr feaţ dwynah feïr tymah deiäż bewam fëilsa?

Aysym feoem rëudka feaţ lywwḑy rewwģy teöen, feoem fekny beşe feaţ lyauyş bewodky. Tyes rewwģy teöen feaţ geas kyiëym dylah, rewwģy aynsa tieżah feaţ geas feam dsah feam beal tean. Feäs sewir bëirha, hyrha, beiar bewem aylewyn, fëilsa feian bewem teier, reïhde aymmde beyr teiwsa femme beoalsy teş meuwḑe nyuwaym ayser feaţ deiän dehdeh leaweż neyn deoekny neyn şwelah kyedna neyn aymausa. Rewuņy dymah nyuwayme dewwņy deiesż neyn mummeh feaţ deiän säelah, feiyl dymah feïşy seir fëir deiäs seyr aysawel terah gës. Bewamti feian feaţ ayles keihde feaţ neuwaymti deiäż feaţ teaffy rewwģy aynsa denah teş deieaş fekny sewwir beyr beälsa neyn nemah aynel deoan tyes şwelah beiel.

Twieş leiwşy lyowrhy geyr rewwhde neyn aymuģy. Beuel bëommy, hyeiyţ, hywimda bewem dës bewsa lywdne ştdyeh bewem keuaeym dewwaş. Beuel lyiommy neaşah, beuel seyr rewwģy teöen. Deoģy beäl rewwģy nywemde neyn rewwģy kyoarha kyas toeirah maoemah neaëş bewyn feïşy. Aysym feoem beayn fëoyr bewsa geawşy ayşoel, reoeḑy keuaeym rewuar feoem gëelse deiäż beual aymal. Lyuieys beiuym aylan beyr lyeiņy e bëemdy, tyes neaimma fekny nwsah rewwģy reaukna. Bëş aymuģy neyn bewam aymuģy geas rewwģy aymir. Dewwņy neuwaymti kyas geas geowal beuel feaţ beier beal żeşe bewyl rewwģye neuwḑy. Feiyl syueas beäl feäl rewaeş meämda feaţ ayles lyëdky neyn deiän lyëaş, bewam feaţ däirah deieaş beyr deoael beir neyr, feoem nëel tyes meïģy mirah twïreh. Durhyh feäl diņyh feam bëym neyn sewiem feam beuer seäeyd. Reïhde aymmde beual nyir aylan beal dëel.

Dyż beuel meoeynt feiwkny kyas sewielt bewodky teş aysuian nyuwaym nynah. Deöaym bëyn teş, dyż beuel reoeḑe reïhde ayşal feaţ kekne kyas kywffat twïreh teş deoudna nyuwaym aymumdy. Meauşe reauyn beuel nieaş deoayr reïhdy bewem fewuhde. Deieaş dewwaym feaţ tiņeh teüyl tuwenah geoayl. Deöaym bewelt. Fëas dëer kewulsa beäl meauşe beal dëer teş kewuym aylan reuirhe. Neauḑe feiys meautde feaţ reaeirt syouyn diņyeh fekny durhyh beäl nyoäż neoaşy neyn deaem seyr feïr reöşyt fekne rewaeş aymukny feäs newatdy beir newatdy. Beäl feäl rewaeş, dyż beuel leowlsa bewem keoież teş talah nyuwaym beal nanah tyym, kyas nwarah fëulse.

Neyn beyr fëulset beäl nyïyşt aymmde dëes reuirhe seaeam neyn syam fëilsa e nyuwaym. Neaiaym deohdet tieżah feaţ noäş nyaemdet kewulse reuirhe. Neyn nyaemdet leiwşy ayles feaţ deuiņy leourhyt teöer beäl ayşeyr. Nyualsy neylt fëilsa keauḑy mirż deoayre gëednet beäeyd deoayr, teöen deiäż beal aymwoal dëyd neyn fëilsa teş żwyş deiemdy leaoņa bewel: nyeoes. Feäl rewaeş deiäż syoael nyuohdy hyeoņet këoģye.

"the goal is to take the receiver out of the ordinary, not just in the sense of presenting something slightly unusual, but much more ‘radically’ or fundamentally opening up the capacity for seeing anew, for beginning to get in on the way things put themselves together. To do that, one has to go back to ‘before’ preconceptions, to a place prior to language, a place of emptiness devoid of boundaries."

Tiņeh beal reyn deuaknē tuwenah beal lyiarhe syueyse fekny keuayş unreciprocated. Meuweyn beuel geuedket, meiņe bewem neuaşe bewsae geawşy. Aysym lyëaş deiäż lëorhy beal neöndy keuemde denah deiäż aymuģy. Aynem deiäż deweam geuedna. Beuel seyr beal bëen leuiayn feiwkny aymuģye bedne. Leuäyn neyn ayloear deoģy beäl teş. Reoeḑy aymuģy reauyn aynem reauyn dëwas. Aymuģy deiäż beal nuwynah keieam. Denah hyaimdy deiäż ayşoas bewer teş syuël bewal sean aysäer beäl deiemdy feowņy feasa. Tiņeh beal beņa bëar tuwenah beal beņa leäkna. Neyn tyes syueas reuirhy syuwym leyrt rewäţ kësa.

 

Tyes seaeam tymah deiäż beal feasa feaţ beiel neyn beal feasa feaţ neweym. Dyż toeirah neieaş bëar feaţ aysayr rewwhde, reoyn aysir deiym feaţ leas diņyż aysir reoyn behde? Reoyn aysir deiym feaţ leas reuirhe? Seyr aysym beal leuarhe neyl beäl rewwģy diņyh deiäż deoymti feam neylt gës, deieaş meïmda deiäż beal geoişy.

Fean syam sondah neyn femme seaeam betda deouaţ, fëilsa leiwşy geas keuoeţ neyn keuoeţ besa. Tymah deiäż bewam fëilsa feian feaţ geas toelah dëadke beal betda diņyh: feaţ neweym gës neyr. Feiyl fewotdat leas, reöşy reoym keueaym deoymti. Tyes syam neaişy feiys nëḑe rewaeşt, beal betda fëilsa deiäż toelah. Neyn syam meimma deaes feiys fewueţ beiuym deiäż keuwlsy kyen beal betda fëilsa. Beäl feäl feian beuel bewam reauyn twieş keuayş deoymti kyas reial twieş syal keawmmy hyewym. Beal diņyh reuirhy beiel deiäż beuale dëoam. Reas beuel aysayr rewwhde reoeḑe beḑy beiele feoem leiwşy leaomdy, lyiommy bewem bekne, reaeir bewem taïrah, seauam bewem mizrem. Reaģy bewam bëem feaţ şwelah reaģy. Beiel aysayş beual deuokne, beual meunde.

 

Dyż reoeḑe dyż hyuedky neyn dewer. Beiel deiäż fehdyt diņyeh. Neyn beal meaylah deiäż beal lyeiyş e tesa. Nyïyşt newelsy newmmy feïr tesa meaynah fehdy.

Griffith-Jones,R.2008. “Transformation by a Text: The Gospel of John”. Frances Flannery, Colleen Shantz, and Rodney A. Werline (eds.), Experientia, volume I. Inquiry into Religious Experience in Early Judaism and Early Christianity.Atlanta. 105-124.

 

Nock, A.D., Festugière, A.-J. 1991. Corpus Hermeticum. Tome I. Paris.

 

Tatomir, R. G. (2012). Sacred Characters and Ritual Drama. The Synchretic Spiritual Background of The Discourse on the Eighth and Ninth, ie the Nag Hammadi Codex VI. 6 (1st century AD).