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Yarlaçosi ţel yarcapo

 

Yarjedusi gūk tumonar linidsi nūt jerinat weşalir rodulir şategi şah weled kēp xulanat yarcoguŗ barulir ţel yaŗema mapulir. Vupid rodulir şaruki yusot nūt yarmotusi jiżulir pāj leti dy tar yarxete bēy kiżidsi nūt qise calut neped. Didu yarpokiŗsi jubed peçenat yarpufo qabolir yarfami bidolir mīw (ţel wifodim) budonar gūk wuranar yarkatasi ţel yarmona kogudsi nūt qakat bēy vupid, calut jubed hoyiniş yusot nūt yarkimasi jedulir ţel zutolir xusut bidolir şazalu gūk yarpafaŗ jēl gūk yarwopi xeralir wōc yafofar gūk qodud copod qakat xeralir yaged yardekaŗ qūw letad.

Fikilir ţel rodulir, copod layad yarfami fikilir demenar yarpupo rodulir gūk xisanar bibut? Baçiniş vupid cogufar yarxete, nēz fapod, gūk yażad fiyet yarpupo yarxodaŗ bēy higid gūk mikad yarkeho seşod xusut mīw luhinar rożalirsi nūt rekulir nūt relelir? Hēf yarfami yarbidoŗ befulir şov rapenatsi nūt şavoka yażad, zīn litedsi nūt şaluhi rekulir nūt rożalir baçiniş puçofar qise yarseyu şah ţel qise yardifo yarbidoŗ kabudim yarbadofar fokinar bigadsi nūt yażad bēy yargupu qise fadod.

Qūw yarpupo yakulir bēr qise yarmoduŗ viyod, yarjebe yardosisi yarseyu bidolir mīw jurod gile qusunat gūk voyanar xusut qise yaŗogi yarfami fikid demenarniş qise liyafar yarpupo rodulir:

"These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords."

Baçiniş vupid yarxete gūk nofod qise yarmodu dased bēy higid gūk luhinar qise yarnotiŗ vimud? Qise yarledi vimud? Qise yarkata şaliçu vimud?

Bēy calutsi zişad, yardikasi cefud baçiniş cuhet, fiyet yarpupo yakud baçiniş fiyet yarpupo yakud cuhet yufed leti dy tar yarfami caçod vupid wirodim xisanar. Qise vunad żun sigafar fominiş fiyet yarpupo yakud bēy sotud nūt hēf fikid cuhet yufed qūf yarfami yarkigo jeopardniş mūq soldierhōd. Hēf jerinat yarbidoŗ wumalir şalenu jerinat fafalir ceger yarfaşe kosilir nūt yarjotoŗ liyed wiże vutud fominiş hēf yakud nūt yarpupo nēz hēf popad. Minur ceger qīf yarfami fikilir mīw demenar yarpupo rodulir, xużi nubofar tiba yaged yarpupo rodulir hēf kumir yarpupo.

Yusot yarfami bidolir kabudim garud qise lużud tibed fiyet yarpupo yakud baçiniş nokinat gūk sopanar qise yarvimu yarpupo çoy qise hunod nūt jedod: yuto mīw tūc qise yaŗeku yaŗeleŗ liflir ŗui şahota mi dar josad. Nēz yusot, xusut baçiniş qise hotad hadi şayage, yarpaha çoy xużi litidim qīf yifonar gūk hotad lamu dar yololir nēz yarveyisi binud. Ķut ņul, vupid litidim basafar baçid yaŗima gūk kōx relelir nebud ximor qise yarbidoŗ mīw dibad bēr gūk mūq jerinat fafalir:

"it teaches that each human being evolves through seven planes of existence. Each plane a person evolves through brings him or her ever closer to union with the Absolute (God). Theosophists reason that this process can take a very long time, hence requiring innumerable reincarnations."

Fişofar, calut garud baçiniş kobifar yarqise. Calut sirud nūt şarape cabelir josadsi nūt yarfamisi yarbidoŗ yarcaşeŗ çoy qise johod (ķap mūq jerinat fafalir) xusut ŗeh mīw yarpaha xilad jēl ceger hotad ķap hēf yarfaşe viçod. Bēy rogid, copod fiyet xafefar yarfami yarbidoŗ pituniş gūk fominar fiyet yarpupo yakud, bupilirsi wōc yarpami ḑev yarkoşasi yarbidoŗ. Leti dy tar yarbidoŗsi qetalir çoy qise yartuyiŗ hotad baçiniş purifar qise haged bēy yarzişaŗsi yoped nūt yarfaru qūm yarfami ţel yarpupo, bēy yarpupo favornar.

Bogolirsi nūt xusut yarkireŗ yarpupo yakud, cuhet yufed qūf yarmodu, jahonar dumo ķib yarkireŗsi yakud ţel pusonar qise hipad gūk yarbotu ḑev yarpaha yarbidoŗsi şalaya weşadsi. Zenufar, vupid baçiniş qīf qise yartuyiŗ hotad, zīn qise calud gūk yarpupo ţel zenufar yarkumoŗ:

"Occultists believe that the physical earth is surrounded by an immense spiritual field known as Akasha in which is impressed -- like a celestial recording -- every impulse of human thought, will, and emotion. It therefore constitutes a complete record of human history."

Yarfami fikilir kabudim zogafar meked yarpupo rodulir. Rodulirsi fefinar yarpupo, tunufar ţel ximor bidolir żun wōc yarteta pāj lamu dar yarfami jesid ţel jerinat tofed tiba qased gūk bibut, cuhet yufed qūf yarmuço voçedimsi.

Zogafar qise lużud kabudim meked xusut qise yarfami yarbidoŗ celenar qūw fiyet yarpupo şah bēy higid gūk hoganar qise yaryebi ţel yarmilaŗ lited. Yarpuposi yarbidoŗ kabudim qīf yarjebe baçid şawuke yarveyisi lited. Nēz fapod, qise yarveka yaryobo teped ķen yarcefe qise yarqoti şahusu yarquluŗ bēy yarfaru bēy qise drow rupid ţel yarqotisi penelir xamud lomafar şavero yarkaşeŗsi yarkata. Qise yarhoże nūt yarfami nepelir xapelir gēs kużilirsi nūt sehudsi gūk yoyid drowsi verolir. Şov yarveyisi hamud, qise yarhoże nūt yarpupo drow yarzuşu gūk luyinatsi yarquluŗ jagalir gūk webud yarqotisi penelir ţel zusinar lamu dar yarquluŗ gūk żeq kugad nūt yarfaru.

Yarkeresi neżilir nemed yarxaşe zīn zemafar yarxożo litelir ţel vupid baçiniş yarweme, ņew yarnubo nerelir, nēz bibut gūk celenar qūw tasut yarfaşe. Tunufar, yarfamisi bidolir yarpolu qīf putinar hēf yarpupo yakulir yarvoka ŗuy fiyet yarpupo zerid ţoc hamudsi nūt lamu dar vogud ţel pilodim qīf basafar virad qise yarmamo zulad gūk yargupu yakulir. Xużi yarpolu horunar xusut şaxuçi drowsi mogidim yarcefe qise yoyid gūk yarkaşeŗsi verolir, nilo kabudim quded qise yarfugoŗ nūt mubid drowsi basafar layad qīf juhonar:

"Every man and every woman has a course, depending partly on the self, and partly on the environment which is natural and necessary for each. Anyone who is forced from his own course, either through not understanding himself, or through external opposition, comes into conflict with the order of the Universe, and suffers accordingly."

Al-Haramain, E. (2011). Shifting orientation in Sufism: its development and doctrine adjustment in history. IJIMS, 1(2).

 

FL-210815 Sh'dessy

 

FL-040715 Kidwē'is ē'ah nuylin

 

FL-190312 Λωνιρο ξατωνεҗα χωναδο μιραθω – The obscure followers of Jesus

 

Lundeberg, A. A System of Occidental Occultism. The Open Court, 1928(4), 3.

 

Nasr, S. H. (1972). Persia and the Destiny of Islamic Philosophy. Studies in Comparative Religion, 6(1).