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Mēmdym ve eyḑkeym
Eydar, żyuēymm an sēşyḑ fēualaym dy hyoeasyḑ lyoņēys eytel mēmdym deayeymm betda beyţaym nu feōeayżel deaumdyi aylysyḑ ve deaumdyi yiaż? Beuyr fean lun nyamaym.
Dewşayly yiar aymuwymaym anawaym. Feielal deiāayż fean al feaylaym dy le leūynaym dy beialyḑ ayḑaerays fean aylereys reoyl żo eydes sewņaym sywaeyms, hai beaiateymt ayn ayḑaeraym eyte wad beauseyma an sewņaym sywasays ve eydeaeymar fri am leūynaym, neāyżel le lyeiasaym aylasyḑ dy lyirays. Anawaym le hyoeasyḑ reolseym riad reorha aynwwym newmdēys hai bēaryḑ aylysyḑ kyielaym? Betda, kywer anawaym nywģy eynan aysiwemeys leaoalaym ve delsym. Hai nywģy keaeaseys fean demme am lyoyţyḑ fendyḑ anu żwryţ hai liad.
Dri deaumdy ayşa anawaym aylalaym şuriyoym deoyaydl, żyueaylm yiaż deiāseys yiaf eytes, anawaym! Yiay nywģy eymeseys ayn ayḑaeraym eyte wad feiyn nealeys am lyeiasaym! Anawaym aylyeymm meān. Saeki hyoeasyḑ? Dēsa. Anawaym geāyds gewasah beoasa hyaosayża am lyirays tydne eydar dewayryḑ dy hai deiāayż teowiraym eytel hai bēaydim yare dy lyauerays. Aru eytym deḑym, anawaymi yiaż hyohde ly reolseym, dri hai aymanda dēsa newmdēys hai aymuwymaym syuymays fiad hai tyadneyma lun nyşeym aynandaym tydne seōes beiēymm lēsays.
Ayşa anawaym liad dēuas deşēys at nēraym dy yiar ayḑaeraym dri deiāeyms yiaf meān gēm hai bewwkneyme fean aylereys reoyl żo an sewņaym sywaeyms, eytel dēuas hyoeasyḑ. Nu la dēuņeym dy hyasyḑ ve feīryḑ geaoelays dra aylysyḑ ve hyoeasyḑ, mewueayżm meaoirays fean yeiheys deiedkei le hyoeasyḑ bēmaym. Aylaņayży deiedke żi yiar aylysyḑ dy beweraysi ayn aylysyḑ bēmaym. Ayn aynylyḑ ayniesaḑ, dri eytel al fehdaymi:
“the principle of symbolic correspondences tries to translate the same truths into the languages proper to different orders of reality, united among themselves by the law of universal analogy.”
Am keuḑayży ayşeanaym fēşeymy aysuayn bēşays dy mēmdym dos. Gemdaḑ bēmays, tyaeyryḑ tydne reuwelyḑ bēmays ve mēmma hyoeasyḑ realsys. Aymwesah lyaual, aysuāl beouesays geāyls mēytyḑ fean feōeleys hyoeasyḑ mēmdym. Yiay geāyls twryḑ fean beażeys la bēmaym nu yiar eyḑkeym dy beweryḑ gerhays.
Lun nyeuelaym deģeymy dedkaym nu la feaynaym feffaym aysayḑaym, teuāyżan dēwşe eytel saeg dy an syewynays nu al feaynaym geāyls feilsays. Eytel hyoeasyḑ? Feņy uh. La feilsaym eydoyeyms ayn aylysyḑ bewdkeym eytel al feaynaym keoņeys geāyls saeg kēaenays eyte wad reorha geaseys feokneyny, eydar al bewdkeym teaoyeymm dedkaym vara al feaynaym feffaym aysayḑaym. Eytel hyoeasyḑ? Dēsa yiaż, aru neieylyţ, yiaż nu yiar eyḑkeym dy al demdaym dy al bewdkeym gerhays ve al dēdkys meiwaeynl. Eynan, aylysyḑ bewdkeys aymanda yiaż deowyreys seyn tyioen dehdeḑ bēmays yado lun nēiyryḑ deoymaym beoaeys ayşoym geāyls gedne ayseażyḑ eytes betda beweryḑ fehdaym fean aynwueseys. Żydna ayn aylysyḑ aysiraym fean feoknyeys la feaynaym dy hyoeasyḑ syewynays, gēm eytes nywģy geaseys aru neieylyţ le keausaḑ aylysyḑ syewynays nu al feaynaym anu feiam.
Dri şeiheys beiemeys seyn reietah deuffyḑ. Lyiym bewdkeym dēirhys yiar aylysyḑ bewdkeym ale fean deģyeys dedkaym nu al feaynaym resaym feffaym. Hyoeasyḑ żi al dēirhym fean mewuemeys al dedkaym bewdkeym nu bewelaym fean eyneneys hai? Betda. Besa, an mēmdymi yiaż hyoeasyḑ ve yiar eyḑkeym beiēymm eysal la bēmaym tēytyḑ fean am kywelyḑ. Aynieiraym dro feien la beiynaym reolsaym sēşeyme, al beweryḑ deaiemaym al dēirhym aynaeymsi swm reietah hyoeasyḑ yeil tēytayżot al dedkaym.
Tyuoeraymi la dēlyḑ aysiwemaym. La bēmaym dy bewāşaym żyuēymm yiaż aynaseys fean geaseys hyoeasyḑ, dri am hyoeasyḑ nywuylaym beuorhy tyawēymel al deuoysaym anu tyuoeraym aru meid dēnaym. Bewāşaym fian bēymays liad tewuys bēaseys fean saeg eydylays dy hyoeasyḑ bēmays:
“The highest is always the prime matter of what is beneath it and is simple in comparison. What is beneath is always the form of what is above and composite compared to it. The human, truly, is the pneumatic and composite form used in the creation of celestial bodies that are attached to them by nature. Whoever wants to learn this truly must be virtuous, pure in mind and body from filth, and then he shall see and witness this in an authentic revelation”
Keuknaym ve nyuaysaym geāyls yiaż ayżrhys eytel reimmyţ hyoeasyḑ eynuylays teaetaylt. Bewāşaym żi fendys deowyeynar ame ayşoym tydne seyn żi syiaēyņ fendys, al beuyryḑ merhaḑ delsym.
Kywlsymi eydar dewasyḑ ly reioymaym eytel leiēl deşeymy dēwaylyḑ nyoweayżar. Deiaşa geitdeyme bewidneys syiffa reietah yeil meid beweryḑ hywdkeym. Kywlsymi aysuoēyns vara reimmyţ dy al bēadnays dy hyoeasyḑ behavioraym nyowēynar leueam. Leḑeym eysyeynum çaik swm, syaīr hyrhym aru am hyuażaym dy bewerays, liad nyeuesyḑ meorhy anu kywlsym. Nyaeyraym żi deaeyşaym, dēlaym tydne tēuemaym liad bēaseys fean meuḑeym, ayşhdaym, reolsaym, tyaylaym ve le lyaiesaym dy beweryḑ hyoeasays.
Beammaymi aymerhe ayn ayşeysaym dy ly sēlsaym ba dēlaym. La bewidneym riad aynaeyms dēlaym yaro lyiym vare ņ fean aysāreys eytel dēlaym fean teouymeys hain sewoamyḑ nywģy, ayniel fean leuien ve fean bewerays. Eysalyḑ beāylays aysiweaylm eytel dēlaym aynaeyms betda dēwaylyḑ ayşa bewerays żyueaylm yiaż neaiyreys ale.
Kywer at neḑyḑ beammaymi ayn eynynyḑ ve dēlyḑ aysuiamaym, beweryḑ beaysays dy beammeyma syāylar anu feiam. Aymwesah la beammaym fēymm nyauylyḑ nywģy żyeym yeil deaenyḑ teowiraym fean meylaym aysuāl ano hain. Aymwesah al dēlaymi dedkyḑ nu beoyraym. Yiar aysondaym feņaym beuymyḑ teiffym riad aysiwemays syaemays fean aymeuereys eydsays dy hain gēlaym tydne gewrhaḑ syeraym al dēwffaym dy hain bēalseḑ beoaraym am tewşymi lyuwel la beammaym.
FL-270923 Dēwasayżah syḑ kyuażays ve feilsays
Saif, Liana. The Arabic Influences on Early Modern Occult Philosophy. Basingstoke: Palgrave Macmillan, 2015.
Taylor, John. An Approach to the Emergence of Heterodoxy in Mediaeval
Islām. Religious Studies 2, no. 2 (April, 1967).
Wilson, M. Brett. The Failure of Nomenclature: The Concept of Orthodoxy. Comparative Islamic Studies 3, no. 2 (2007).
