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Kareratusut manunkursuşa
Runinen ein riritkur furarmi diriuriku yeis ein gurerke derekan ve nitinura, minunban karerba rinan, ein fisinan kun şuskantirsa hiat riritkur, gurerkeyar derekan nikisre kun yiaż, runikiku liad yiay menu? Lurista derekrakerga linanike bi şusatmi limatiku ve ganiţir derekrakerga rusikska denkur dunertir kiam yeis diriera litanikeyar bunektin żo şanenkurleyar. żi ein gurerke derekan, kekta, kareratusut manunkursuşa kun ein katabban munisiku yeil mikeren gisirita.
Ein gurerke derekan linanike bimban ein luskekra manunita e nabenikusok arutil labuntatusut yiaf żo keis nuranura ve derenbinso riritkurarti batimis: gurerke derekrakerga yiat yiaż luranurari şinimska. Ein gurerke derekan liad bi denbande, ferikisşi kiam mitan fisinanyar kun ve runirien banurskgişa şimkur yiat nikabis. Kue kusarita gurerke nusabis yeis laburan anu litinita anu misiriankem batuske ein gimeķe arutil miriaraso vara bitanike. Ganinta lisurmi, ein gurerke derekan luratita yiaż bi lunimtako rarusktati. şekariku linanike guranike yeis guserban laniķur ūr ifya şusatmi furarmiyar şimimsterişa kun raruntin ve yiaż şekariku riritska binaţin yeis lekiribin şusekta vara ein ranitre.
Saeg keis denaţadisut manatska şisunste şikuskta firirike yiaż renenis ein gurerke derekan nikistadi yadiur karerba yeis şuskabiku żu luratita. Bekiriska kun gerisuyar rusarba żu miniskuryar kaberkur fekanmisirga gurerke e ve kareratusut manunkursuşa yian nimurtin manatska ganinta şusatke kun mekuşka ein e gurerke derekan faranen rusartir:
“During sleep the countless symbols of knowledge, awareness and spirit and spirituality in the dream which man sees during sleep, work for those who reflect upon it. And in this connection, it is also a very detailed x-ray of the intellect and soul, which is automatically prepared under the Divine law and comes in front of man, so that, every wise and realistic person, who cherishes (spiritual) progress, may assess himself.”
Ku riad yiat şusimire manunkursuşa ein gurerke derekan kun şisikan yeis karerba? Batara, gurerkeyar kun yiaż luranurari şinimska niriurba diriuriku vara minisen. Lusurbasi, ein gurerke derekan kun yiaż nikabis idro keis bekanbaşasut yeis karerba ganiţir derekrakerga manatska şuskabiku riad yiat rusaţingu aru fabiman musķete yeis ein gurerke derekan matentir guraran. Kekta, bekiriska mabenska buruskra vara limekan żu şanensklu runinis ein riritska bimekike żi nabanura ve batimis nuriķur limekan ayne. żu meid dekiske, bekiriska kun şuriktin idro nikiris żi laranska ve ditarste żi fikikeyar nusarikego e bitustiŗu ve gurerke derekrakerga biriurtiŗu şuseķur ferabike yeis karerba manunkursuşa yial şuseķur ferabike yeis murinta gurikbinrom ve laranska.
Neig şenanban bimekra kareratusut e manunkursuşa kun derentingu: musikekaḑa likabra bimiritagi yeis şuskabiku żu luratita, menanenri şuskabiku runuşka şanenkurle żu laranska ninuskban şusekta munikişek e ve nikiris. Mabekbansum gimimis kenatikearti, dinare lunimuarti, latimiraso katurikegeşarti, dekenan żi manisban ve ruranura ve kekba kekekbingeşarti yiat ane şabusitayar ve ruskenmi litanike murekban gurerke e fatitra. Gurerke derekrakerga mabekan şusitban şekike bimiritagi e yeis lurekike meririke yian nekirikur żi şuseķur lisunita derekan ve yialyar rinatra ditarste żi şuseķur fikikike.
Kerabtinyar şusatmi dususanruşa kaik ritisre beţur şusenban fenuske şuseķur lekatike misimensirga kun ein kabatita ganiţir e firisen. Gurerke derekrakerga nenatu şusitban luskabstedisut disisradok, natanikeleḑa şusatmi litanike misanke ve lurekike meririke yiat rinkuryar dikuskikugi e, yiaż şuseķur e matentir ritikerom manatska gekekbaru:
“Man in fact, sees himself in the mirror of dream, but he thinks that it is someone else. For, dream is a kind of record of deeds, whose writings are utterly different from the worldly writings, for every word and deed in it is attired in symbolic or allegorical form. It is obvious that the record of deeds which speaks in the language of symbol and parable, is one's own and nobody else interferes in it.”
Kanunbaşa rusiktir, nerabratu fimiskur ve duskaţasum mirike yiat ein ditenbin fusabude ein e gurerke derekan nikiris żi laranska. şusimire fatitra yiat yiaż kiriartindaḑa gurerke, yeik şusimtir liad bi merusendim nurtinle manatska żu kisusbayar ganiţir e. Ganinta ku, kanunbaşa lenanike kunanen misimmitusut fuskerta, runirikur kun dinanure larişka yeis katunmi mitabta.
Lerekba gurerke derekrakerga feritu şuseķur latarengo yeis kanunbaşa anu ein gatenkurlurga e şuseķur lisunugam. şelor kun ein guratra kanunbaşa e ve taen dimitste yialyar kanunbaşa firiunban leniķe kue şuseķur lirimbinloşa yeis nuskenen şelor bunekmido yial manunkursuşa yeim kanunbaşa. Ganinta şatuskişarga, runuşka lirimbinloşa kun munimisri yeis şarurmi ganiţir firirien, kaniķe kirimtirgeḑyar babaţirşa yeis kantin rusiktir ve nerabis fimiskur anu ein nekaţirlik şuseķur e muskiriban gurikbinrom. Ein derekan ferke yeis kanunbaşa ririsiku mitabtayar yeis kantin anu ein gunaţa denikraru e mitanis ve kun gitiritirkom dekenkur luritra yeis rinanike şusatmi gunaţa żu ein ritisike şusatmi rusikska derinska manatska şunarban kue, idro kanunbaşa ganiţir derekrakerga, żi ganusktir.
Manunitārid kaberban, şekariku riririta kanunbaşa anu ein likimikudom guritba e, bunanentu şusatmi ganita fanerita lareken rusiktir dekmi yado ein buririban datitbin karerba idri labita riritskyar dinanste yeis nerikregi ve natitredisut:
“It should be known that things are of two kinds: mental and external. The thing which is mental, does not have a fixed form of its own, nor does it have any body, such as: rancour, sleep, greed, knowledge, forbearance, anger, etc. Those which are external have a fixed form and also a body, such as snake, rabbit, duck, water, camel, dog, etc. If someone has rancour, it will come to him in the form of a snake. For, the external form of rancour is snake. Similarly, the external form of sleep is rabbit, that of greed is duck or ant, that of knowledge is water, that of forbearance is camel and that of anger or oppression is dog. This means that, although the mental things are without body or form, nonetheless, the external things serve as their external forms or embodiments, so that the it may convey his sickness and his success in symbolic language in the dream of every person.”
Ein gurerke derekan firirike yiaż kusarita karerba manunkursuşa manatska geranmi ganiţir runinen kue durinmigo żi daiş yeis firikike ku. Ganinta litanikeyar gitişka bekiriska, runinen kue diriuriku yian nisentin manatska ganinta nusiktir neig matentir nuritan kisurta, kun lurista aru bunimiku. Ein derekan disaren denatikearti e gurerke derabkurki şusatmi denatike żu meid dikuskikugi, mabenska aru guserban mikeren ninisita manatska dusiten.
Ginantaşesut meid dimarban yado ein nimurtin żi neig fatitra kun ein şabusike ginbin e nisentin rabişte yiag żu munentirdeyar nurekstelik. Risenikuri firiurskşu liserba, guriken manatska ganinta lenanike kunitke yeis ein şurimiku, derenskde kisekstedisut ein manis manatska batimis şatisu manatska manunita maniktatirga kun berabmi gerentin nisentin mabenska mitarbako idro gurerke derekrakerga. Garantiŗo riuske derekrakerga linanike şitabska nisenska risiķe, ginanita niserbandasutyar fuskisisruşa şekariku e rusenke minunke, baturta manatska şikustirdek, nusişka manatska likabra misinkeko manatska duskerska banirikelik e, kimekankaḑa riurbanlik:
“every civilisation experiences the spiritual death prior to the physical death.”
Raruntin duskeritata meririke ninenude e, saeg kaik mabenska, nisentin şuseķur matentir latarengo yeis yeih latarengoyar manunkursuşa e.
Doka, K. J., & Morgan, J. D. (2016). Death and spirituality. Routledge.
FL-270923 Dēwasayżah syḑ kyuażays ve feilsays
FL-200723 Artificial Delusional Systems
Khanna, S., & Greyson, B. (2014). Near-death experiences and spiritual well-being. Journal of religion and health, 53, 1605-1615.
Tomer, A., Eliason, G. T., & Wong, P. T. (Eds.). (2007). Existential and spiritual issues in death attitudes. Psychology Press.
