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The Inner Door and Absolute Truth

The Inner Door and Absolute Truth

                            “Here I am! I stand at the door and knock.

                      If anyone hears my voice and opens the door,

                 I will come in and eat with that person, and they with me.”

                                                                      (Revelation 3:20)

Absolute truth is constantly knocking on the door of our inner world. Like the words of Scripture, the fact that the inner door is being knocked is very sobering and valuable for mindful people.

How can someone who has not been enlightened by the true meanings of this sobriety and value open the door that is being knocked? How can someone who lacks humane capabilities, poor of human virtue, and with warped mind follow these moral rules of sobriety and value?

Absolute truth means divine truth. It means being familiar with the divine mysteries. It means remembering our essence, knowing ourselves, waking up to the truth, being enlightened, being aware, not forgetting our true identity, knowing our rights and place in the light of those mysteries. The knowledge and mysteries of this truth conduce to our heart, mental, and spiritual awakening. It helps our inner world find balance and stability with the awareness of this awakening. As it flows and interacts inside us, it inspirits our world of meaning and stimulates and spices up our living spaces. What is important here is being open to the warnings of the truth/essence as well as that we do not shut our inner doors and withdraw into ourselves. There is no form of blindness more frightening and dangerous than for a person to shut their inner door and withdraw into themselves. Because this situation causes one to both drift apart and be estranged from the essence. Those who do this fall so far from the divine mysteries that they experience the pain of self-alienation. These people always think and act as though only others are to blame for everything. “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?” (Matthew 7:3).

It is impossible to explain the truth to such people. You have to reach them in order to explain it to them. The problem is that you can’t reach them. They are absent from their own houses and spirits. They are always outside. They are always traveling in unreasonable, dead-end places. No matter how hard you knock on their door with divine truth, you will not hear a single sound in answer and the door will not open. They are absent from their own houses. Since they strangle the spirit and word inside a shell, they have either forgotten or lost their true identity. And they cannot return to their homes because of mental barriers and stumbling blocks….

Well, who will open the door to Him -the divine truth who always knocks on the door of our house? If no one is inside, if the house is empty, who will hear the knocking on the door? If the inner house is not clean, how will He enter and make Himself comfortable?

This is the main issue that pushes people to anxiety and worry. What matters is staying home so that one can open the door. What matters is being at home. Keeping the house clean. What matters is opening the door to absolute truth so that it may come and dwell with us. What matters is receiving Him nicely and sharing a meal in our inner house. What matters is being enlightened and enlightening others with the transformations and reflections of this reception. Thus, the way to the divine perspective/life that is forgotten with over-attachment to the material world. A happy and stable life within the social reality is possible thanks to this way which leads closer to the divine essence.

However, if the owner of the house is not at home, who will be the host? In other words, it will be easier for troublemakers and shady and hostile characters to invade and take up residence there. However, if the owner of the house is at home, unwelcome visitors will have a more difficult time getting in. Entering becomes optional.

The main mission of the church and the chief task of the servant stewards who bear the spiritual vision of this awareness, is to have the owner of the house stay at home and help clean that house for the owner’s comfort.  To disinfect it in a spiritual sense, if that is possible…

Whichever path a human takes, he himself is the starting point. It has to be. The internalization of the meanings has to the main goal in order to transition from the person who thinks he knows, to a person who knows himself, that is, the program of the self. It should be remembered that any initiative and change (and even effort) that does not start or spring up from the person’s inner world cannot be successful. Based on this vital awareness, Saint Anthony (251-356) gives us that important and well-known reminder of his with the words, “To know God, you must first know thyself.” And in this sense, he has made a breakthrough in the understanding of hidden meanings.

As it is written, “One of the beauties of knowing that one does not know is being able to observe oneself, realizing what one looks like from the outside and undertaking self-discovery. Those who do not know, know themselves. Striving to understand and learning are not an act of storing knowledge in the brain, but an endeavor to free the mind and soul. Learning something requires first and foremost knowing that one does not know. It is humanly impossible to learn something that one thinks they know.”

Saint Aphrem of Nsibis (303-373), who likened humans to the house of God, gave us this warning 1700 years ago: “If your house is honored when you host an important person, imagine the honor of hosting the master of everything within yourself. Leave no filth inside your thoughts, which have become a temple. Do not leave anything inside the home of God that will upset him. Let God’s home be adorned with things that are worthy of Him.” 

 

Yusuf Beğtaş

Syriac Language-Culture and Literature Association – MARDİN

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ܩܘܼܦܳܚܳܐ ܕܢܰܦܫܳܐ ܘܰܩܝܳܡܐ ܐܠܗܳܝܐ

ܩܘܼܦܳܚܳܐ ܕܢܰܦܫܳܐ ܘܰܩܝܳܡܐ ܐܠܗܳܝܐ

ܠܝܬ ܡܕܡ ܕܗܟܢܐ ܡܰܘܬܰܪ ܘܰܡܢܰܨܚ ܠܒܪܢܫܐ ܐܝܟ ܟܘܼܒܳܫܐ ܘܩܘܼܦܳܚܐ ܕܢܰܦܫܐ ܘܝܰܨܪ̈ܝܗܿ. ܙܘܼܪܳܙܐ ܪܥܝܢܳܝܐ ܘܟܘܼܫܳܪܐ ܕܡܰܒܪܳܢܘܬܐ ܬܡܢ ܗ̱ܘ. ܒܕ ܗܝܼ ܗܿܝ «ܕܙܟܝܬܗ ܠܥܠܡܐ» ܪܰܒܰܬ ܙܳܡܐ ܒܪܘܚ ܬܪܥܝܼܬܐ ܡܠܝܼܠܬܐ. ܘܡܢܗܿ ܡܬܝܠܦܐ ܕܠܡ ܠܝܬ ܩܪܒܐ ܕܥܰܫܝܢ ܡܼܢ ܗܿܘ ܕܡܬܚܦܛ ܥܠ ܫܘܼܥܒܕ ܢܦܫܐ ܘܙܟܘܬܐ ܕܚܰܫܐ. ܘܗܝܼ ܗܕܐ ܙܕܩ ܕܬܗܘܐ ܕܘܼܪܳܫܐ ܘܢܘܼܦܳܩܐ ܕܟܠ ܕܰܪܓܳܝܐ ܕܡܗܝܡܢ ܒܪܘܼܚܐ ܕܫܘܼܡܠܝܐ ܘܡܬܚܰܦܛ ܒܐܝܩܪܐ ܘܢܨܚܢܐ ܕܕܰܪܓܐ .

ܐܡܿܪ ܚܕ ܡܼܢ ܝܕܘܥ̈ܬܢܐ ܣܘܪ̈ܝܝܐ: «ܐܢ ܠܐ ܬܛܥܢ ܣܟܪܐ ܕܡܣܰܝܒܪܢܘܼܬܐ ܡܼܢ ܟܠ ܓܒܝ̈ܢ ܠܐ ܬܬܦܨܐ ܡܼܢ ܫܘ̈ܩܳܦܐ ܘܢܘ̈ܬܳܦܐ. ܘܐܡܿܪ ܐܦ܆ ܠܐ ܬܕܚܠ ܡܼܢ ܕܝܢܐ ܕܒܢܝ̈ܢܫܐ ܐܢ ܬܐܪܬܟ ܕܰܟܝܐ ܘܡܼܢ ܥܰܘܠܐ ܒܰܩܝܳܐ.»

ܗܝܼ ܗܕܐ ܢܝܼܫܐ ܗ̱ܘܬ ܘܢܰܘܦܐ ܡܛܠ ܐܒ̈ܗܬܐ ܡܠܦ̈ܢܐ ܣܘܼܪ̈ܝܝܐ ܕܕܪ̈ܐ ܕܗܒ̈ܢܝܐ. ܒܕ ܪܒܬܐ ܗ̱ܘܬ ܡܰܕܪܟܳܢܘܼܬܐ ܕܰܫܟܝܼܚܐ ܗ̱ܘܬ ܗܝܕܝܟ ܒܬܰܪܥܝܬܗܘܢ ܡܠܝܼܠܬܐ. ܘܪܰܒܰܬ ܡܬܝܰܩܰܪ ܗ̱ܘܐ ܒܪܢܫܐ ܘܡܘܗ̈ܒܬܗ ܘܟܟܪ̈ܘܗܝ ܘܬܚܘ̈ܡܘܗܝ ܘܚܝ̈ܠܘܗܝ ܡܫܰܘܫ̈ܛܢܐ. ܥܠܗܕܐ ܟܕ ܝܕܘܥ̈ܬܢܐ ܣܦܝܼܪ̈ܐ ܘܡܰܠܦ̈ܢܐ ܣܘܼܪ̈ܝܝܐ ܐܬܚܦܛܘ ܘܐܬܝܰܬܪܘ ܠܡܬܰܪܣܝܘ ܘܡܰܫܩܝܘ ܗܼܢܘܢ ܠܗܘܢ ܡܼܢ ܫܳܩ̈ܝܳܬܐ ܬܪ̈ܥܝܼܬܳܢܳܝܬܐ ܕܝܢܰܡܝܼܟܳܝ̈ܬܐ ܕܡܫܩ̈ܠܐ ܕܙܒܢܐ ܗܿܘ ܕܗܒܳܢܝܐ܆ ܐܰܥܬܰܪܘ… ܘܐܫܬܪܬܚܘ… ܘܐܬܗܒܒܘ ܒܙܢܐ ܕܡܪܝܡ ܓܒܝܼܢܐ. ܥܠܗܕܐ ܚܳܙܝܢܢ ܕܢܳܦܚܝܼܢ ܚܰܝܠܐ ܒܬܰܪ̈ܡܝܳܬܐ ܟܢܘܼܫ̈ܝܳܝܳܬܐ ܕܡܫ̈ܡܫܢ ܠܟܐܦ̈ܐ ܚܝ̈ܬܐ. ܘܒܝܕ ܣܘܼܥܪܢܐ ܗܢܐ ܦܪܰܩܛܝܼܩܳܝܐ ܦܳܫܘ ܘܟܰܬܪܘ ܒܰܚܢܳܝܐ ܕܢܝܫܐ. ܘܟܠܗܘܢ ܗܿܢܘܢ ܛܢܳܢ̈ܐ ܘܟܘܼܫܳܪ̈ܐ ܡܪ̈ܕܘܼܬܢܝܐ ܘܦܝܠܣ̈ܘܦܳܝܐ ܘܣܶܦܪ̈ܳܝܐ ܘܝܘܠܦ̈ܢܝܐ ܘܬܐܘܠܘ̈ܓܝܐ ܠܝܬܝܗܘܢ ܐܠܐ ܫܶܓܡܐ ܘܥܰܡܠܐ ܐܡܝܼܢܐ ܕܡܰܦܪܝܳܢܘܬܐ ܕܝܼܢܰܡܝܼܟܳܝܬܐ ܕܬܪܥܝܬܗܘܢ ܡܠܝܼܠܬܐ. ܗܕܐ ܕܡܩܒܠܐ ܗ̱ܘܬ ܠܕܪܓܐ ܘܫܘܼܠܛܢܐ ܘܟܰܟܪ̈ܐ ܘܡܘܗ̈ܒܬܐ ܐܝܟ ܩܝܳܡܐ ܕܕܝܬܝܩܝ ܐܠܗܝܬܐ. ܕܐܢ ܠܐ ܡܬܗܰܦܟܝܢ ܠܦܘܬ ܩܝ̈ܡܝܗܿ܆ ܒܳܛܠܐ ܘܡܶܫܬܰܪܝܐ. ܐܝܟ ܕܐܡܝܼܪܐ: «ܟܠ ܐܰܝܢܐ ܕܠܐ ܡܬܬܓܪ ܟܰܟܪܗ܆ ܡܫܬܰܩܠܐ ܡܢܗ ܘܡܬܝܰܗܒܐ ܠܐܚܪ̈ܢܐ.»

 ܪܝܫܘܼܬܐ ܗܕܐ ܟܝܳܢܳܝܬܐ ܗ̱ܝ ܘܪܘܼܚܢܳܝܬܐ ܕܠܐ ܥܳܕܐ ܥܠܝܗܿ ܫܘܼܚܠܳܦܳܐ.

 

 

ܝܰܘܣܶܦ ܒܶܓܬܰܫ

ܚܘܼܕܪܐ ܕܡܰܪܕܘܼܬܐ ܘܣܶܦܪܳܝܘܼܬܐ ܕܠܫܢܐ ܣܘܼܪܝܝܐ: ܡܪܕܝܢ

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البوابة الداخلية والحقيقة المطلقة

البوابة الداخلية والحقيقة المطلقة

“ها أنا أقف عند الباب، أطرق الباب.  من سمع صوتي وفَتحَ الباب أُدخلُه. سأتناول العشاء معه وهو معي. “

                                                                                                      (رؤيا 3.20)

 

الحقيقة المطلقة تطرق باستمرارباب عالمنا الداخلي. تمامًا مثل لغة الكلمات، فإن طرق الباب الداخلي شرف عظيم وقيمة للأشخاص ذوي الوعي.

كيف يمكن لمن لم يستنير بنور هذه الكرامة والمعاني الحقيقية لهذه القيمة أن يفتح الباب للطرق؟ كيف يمكن لشخص لديه معدات إنسانية غيركافية، وعارٍمن الانسانية، وعقلية ملتوية أن يتجسد القواعد الأخلاقية لهذه الكرامة والقيمة؟

الحقيقة المطلقة تعني الحقيقة الإلهية. إنه يعني التعرف على الأسرارالإلهية. إنه يعني أن نتذكر جوهرنا بنور تلك الأسرار، وأن نعرف أنفسنا، وأن نستيقظ على الحقيقة، وأن نستنير، وأن ندرك، ولا ننسى أصلنا، وأن نعرف حقوقنا وحدودنا.

تساعد معرفة هذه الحقيقة وأسرارها في إيقاظنا في القلب والعقل والروح. إنه يوازن ويثبت عالمنا الداخلي مع إدراك هذه اليقظة. روح لعالمنا المعنيّ بتدفقه وتفاعله فينا؛ إنه يعطي الذوق / المتعة لمساحات المعيشة لدينا. المهم هنا هو الانفتاح على تحذيرات الحقيقة / الجوهر، وليس إغلاق بابنا الداخلي وإغلاق أنفسنا. لا يوجد عمى أخطر ومخيف أكثر مما يحدث عندما يغلق الإنسان بابه الداخلي ويغلق نفسه. لأن هذا الموقف يسبب كلًا من الاغتراب والغربة عن الجوهر  في نفس الوقت.

أولئك الذين يفعلون هذا بعيدون جدًا عن تلك الأسرارالإلهية ؛ كما أنهم يعانون من آلام الاغتراب عن أنفسهم. يعتقدون أن كل النواقص وكل الأخطاء والعيوب دائمًا في الشخص الآخر ويتصرفون وفقًا لذلك. لأن “لِمَاذَا تَرَى القَشَّةَ فِي عَيْنِ أخِيكَ لَكِنَّكَ لَا تُلَاحِظُ الخَشَبَةَ الكَبِيرَةَ فِي عَيْنِكَ أنْتَ؟” (متّى 3-7).

من المستحيل قول الحقيقة لمثل هؤلاء الناس. لتقول، عليك أن تصل إليهم. لا يمكنك الوصول إليه حتى تتمكن من معرفة ذلك. لأنهم ليسوا في منازلهم وأرواحهم. هم دائما في الخارج. إنهم يسافرون باستمرار عبر مناطق مسدودة لا تصدق. بغض النظر عن مدى صعوبة طرقك على باب المنزل بالحقيقة الإلهية، لا نقرة، لا صوت، لا جواب، لن يفتح الباب. لأنهم ليسوا في منازلهم. وهم يخنقون الروح والكلمة في أصدافهم، إما أنهم نسوا هويتهم أو فقدوها. لا يمكنهم العودة إلى منازلهم بسبب العوائق والعقبات العقلية.

نعم، من سيفتح الباب للحقيقة الإلهية، أي لمن يقرع باب بيتنا دائمًا؟ إذا لم يكن هناك أحد بالداخل وكان المنزل خاليًا، فمن سيسمع صوت طرق الباب المغلق؟ إذا كان المنزل الداخلي غير نظيف، فكيف سيصل إليه، وكيف سيكون مرتاحًا هناك؟

هذه هي القضية الرئيسية التي تسبب القلق. الهدف هو البقاء في المنزل لفتح طرق الباب. يجب أن تكون في المنزل. يتعلق الأمربالحفاظ على المنزل نظيفًا. الهدف هو فتح الباب للحقيقة المطلقة لتأتي وتسكن فينا. الترحيب بها جيدًا في بيتنا الداخلي هو الأكل معًا. يجب أن تستنيربالتحولات وانعكاسات هذه الضيافة ولتنوير الآخرين أيضًا. وهكذا، فإن الطريق إلى النظرة الإلهية / الحياة، التي نسيها التعلق المفرط بالعالم المادي، مفتوح. بهذه الطريقة، نتمكن من التقرب من الجوهر الإلهي، تصبح الحياة السعيدة والمستقرة في الواقع الاجتماعي ممكنة.

لكن إذا لم يكن المالك في المنزل، فمن سيقوم بالاستضافة؟ لذلك، سيكون من الأسهل على الأشخاص المشبوهين والضارين احتلال المكان. ولكن إذا كان صاحب المنزل في المنزل، يصعب على الضيوف غير المرغوب فيهم الدخول. الدخول يعتمد على الاختيارات الفضلى .

الرسالة الرئيسية للكنيسة والمهمة الرئيسية للخدام الذين يحملون الرؤية الروحية لهذا الوعي؛ يساعد إبقاء المالك في المنزل وعلى تنظيف ذلك المنزل لراحة المالك. إذا كان ذلك ممكنا، فهو التطهير روحيا …

أيًا كان المسار الذي يسلكه الشخص، فإن نقطة البداية هي نفسه. يجب أن يكون هو نفسه. يجب أن يكون استيعاب هذه المعاني هو الهدف الأساسي من أجل الانتقال من الشخص الذي لا  يعرف نفسه  إلى الشخص الذي يعرف نفسه ، أي للعبور إلى برنامج الجوهر. لا ينبغي أن ننسى أنه لا يمكن لأي مبادرة وتغيير (أو حتى جهد) أن تكون ناجحة لا تبدأ وتنبت في العالم الداخلي للشخص. قدم القديس أنطونيوس (251-356)، الذي انطلق من هذا الوعي الحيوي، هذا التذكير المهم والشهير بقوله: “لتعرف الله ، يجب أن تعرف نفسك أولاً“. وبهذا المعنى، فقد فتحت حقبة جديدة في فهم المعاني العصية على الفهم .

كما هو مكتوب؛ “من محاسن معرفة أن المرء لا يعرف, هو أنه يمكن للمرء أن يرى نفسه، ويدرك كيف يبدو من الخارج، ويحاول اكتشاف نفسه. أولئك الذين يعرفون ما لا يعرفونه هم أناس يعرفون أنفسهم. جهد الفهم والتعلم هو محاولة لتحرير العقل والروح ،ِ وليس عملية تخزين المعلومات في الدماغ. الشرط الأول لتعلم شيء ما هو أن تعرف أنك لا تعرف. لا يمكن للرجل أن يتعلم أبدًا ما يعتقد أنه يعرفه “.

وقد نبهنا القديس مار أفرام من نصيبين (303-373)، الذي يشبه الإنسان ببيت الله، في هذا السياق قبل 1700 عام: “عندما يقيم الإنسان العظيم في بيتك، يكتسب بابك الاحترام، إذا بقي صاحب كل شيء مقيماً فيه كم سيكون بابك كبير، فلا تترك في بيت الله ما يزعجه، حتى يزين بيت الله بما يليق به. “

 

ملفونو يوسف بكداش ِ

جمعية الثقافة للغة السريانية وآدابها. ماردين

The Search and a Graveyard Visit

The Search and a Graveyard Visit

In a world where everything is in a state of change and transformation, nothing can stay the same. Nothing can be the same. For this reason, each person’s perception of life and self as well as their search is different. In the same way, the search for meaning is also unique to each person. However, to put it in general terms, the search for meaning on the path of life is self-discovery, self-knowledge and the journey of actualizing one’s own distinguishing personal story.

Entering the light is the only way that leads from the actualization of this personal story to the light. Acting responsibly with the life wisdom that is sustained by merciful awareness and active altruism is the only way. Living a life that is fruitful for oneself and for others.

Occasional visits to a graveyard are very meaningful and valuable in terms of contributing to the transition process from “One who thinks he knows, to one who knows himself.” It emboldens us to listen/discover/know ourselves in the ebb and flow of life as well as the current of real time. For in the course of time, humanity has made strides in the knowledge of the physical world and of matter; but, unfortunately, it has not been as successful in the realm of self-knowledge. In order to achieve this and ascend to the level of the “one who knows himself,” one must search for ways to dispel mental darkness with enlightened attitudes.

In a system where each person’s self-perception and outlook on life varies, no one can learn, internalize, and apply in another’s place. What matters is going with the flow of this truth, rather than resisting it. So the zeitgeist evokes the importance of finding a path that leads from body to heart and of convening and aligning with the spirit on this path. As we discover ourselves in this alignment, our pain will go away depending on spiritual and mental advancement. We should keep in mind that as we draw near to our heart, we will also grow near to everything else.

All that matters is to act fairly towards all existence -humanity, plant life, animals, and nature with awareness on the path of life and coexistence which leads from straits to relief. All that matters is aspiring to advance daily on the path of faithfulness. Based on this understanding, true worship is facing oneself in the mirror and questioning oneself. For it is not easy for a person who has not discovered himself to become one with and live according to the divine flow and process. Only through self-discovery can one put aside relative attitudes and have the privilege of appreciation for oneself and for others. Only then can they experience the pleasure of completing others as much as they can with servile motives. Only then will the interaction of the inner flow surround them and add flavor to the world of meaning.

What a pity that those who drift away and become alienated from themselves cannot understand this or experience its awareness. Because they are not in their true home. They are in a constant state of travel. So no matter how much you knock on their door you will not hear a single sound in answer and the door will not open. Since they strangle the spirit/meaning inside a material shell, they have either forgotten or lost their true identity. This is why they always question others. “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?” (Matthew 7:3). In other words, they make the great mistake of thinking that others are always to blame. And they act like this.

1700 years ago, Saint Aphrem of Nusaybin (306-373), one of the pioneers and dazzling personages of Syriac literature gave a noteworthy warning that fits this context. While highlighting the obstacles and knots that impede us on the way to absolute truth/love, he reminds us soothingly, “If your house is honored when you host an important person, imagine the honor of hosting the master of everything (God) within yourself! Leave no filth inside your thoughts, which have become a temple. Do not leave anything inside the home of God that will upset him. Let God’s home be adorned with things that are worthy of Him.”

The world-famous thinker/writer/master of our age Eckhart Tolle holds the following opinion on the topic: “The more consciousness you bring into the body, the stronger the immunity system becomes. It is as if every cell wakes up and rejoices. The body loves your attention. It is also a potent form of self-healing. Most illnesses creep in when you are not present in the body. If the master is not present in the house, all kinds of shady characters will take up residence there. When you inhabit your body, it will be hard for unwanted guests to enter.”

In the same way, if a person is not present in his own house, if he has not taken charge of his own house, all kinds of unclean intentions will invade it and live there. In other words, the attitude of person who is absent from the house will become dubious and altered. A dubious/altered attitude leads to cross and anxious behavior. Just as this poisons life, it also has a negative effect on the process and flow, triggering reflexes, reactions and separation. “For the mouth speaks what the heart is full of. A good man brings good things out of the good stored up in him, and an evil man brings evil things out of the evil stored up in him” (Matthew 12:35).

It looks as if within the ebb and flow of life and its workings, our intentions are in continual conflict with the divine will. As long as this conflict lasts, we will continue to be anxious. When we clean our mental world, when we make peace with the divine will and come to an agreement, everything will be more comfortable and better. We will learn this through experience.

In the search of meaning in the material world, in the effort to reach divine/positive values, there are always the traces/reflections of that divine will.

If we can behave accordingly with those traces and reflections with the intent of manifesting our inner world on the journey of life, everything will change for the better. Everything will grow more beautiful.

Because that will is the life energy that sustains us. IT IS LOVE.

We must allow it to direct our lives and talents. If we know how to desire, we have to know how to labor and sow.

He who sows irresponsibility reaps irresponsibility. We must learn/know well what we sow.  For we will reap it one day.

Whether words or actions, whether material or spiritual, we will find whatever we sow.

If we sow a good word from our mouth, it is a good seed, it will grow big and beautiful and come find us. If we sow bad words from our mouth, it will grow big and ugly and find us as well.

Let us sow beautiful things into the fields which are our lives/souls, and thus reap beautiful things. We cannot achieve this without self-knowledge, without dispelling the mental darkness which blocks our life energy. We must transition to the program of creation/the self.

Based on this vital awareness, Saint Anthony (251-356) gives us that important/well-known reminder of his with the words, “To know God, you must first know thyself.” And in this sense, he has made a breakthrough in the understanding of hidden meanings.

When we ascend to the luminous literary heights of Saint Aphrem (306-373), we see that he makes the following appeal regarding this topic:  “Lord, disband the darkness of my mind with the enlightenment of knowing you. Disband it so that our enlightened spirit may serve you with fresh purity.” 

Saint Augustine of Hippo (354-450) also warns us in the same fashion, “How can you grow nearer to God when you are far from yourselves?” He continues, “Oh Lord, grant me self-knowledge that I may know thee.”

Yes, in order not to feel sad and cry when the spectacle of life is over and the day draws to an end, we must first come to terms with our own mortality, chronic helplessness, strong/enlightened and weak/blind attributes. Meaning that during times of great uncertainty and worry, we should take this path, experience the pleasure of this search, and discover and know ourselves.  We should see the speck of sawdust in other eyes along with the plank in our own eye while claiming the essence of what makes us human. We must hear the voice of our heart/consciousness before it is too late.

As it is written, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened” (Matthew 7:7-8). To attain that pleasure we must continuously listen, search, and knock. We must listen so that we might receive. We must search so that we might find. We must knock so that the door might be opened to us. This is not a one-time thing. It has to do with continuous intention. It requires serious effort and self-discipline to this end.

Lest we forget, what really matters is searching on the path of self-knowledge. The door of the house/spirit at whose threshold we insistently wait is bound to be opened to us. As it has been said, “Searching does not always mean you will find but those who find are always those who search.”

Yusuf Beğtaş

Syriac Association of Language, Culture and Literature / Mardin

يوشف بكتاش
ܬܰܪܥܺܝܼܬܐ ܕܠܺܝܼܚܬܳܐ

ܬܰܪܥܺܝܼܬܐ ܕܠܺܝܼܚܬܳܐ

ܐܰܡܝܼܪܐ: «ܬܪܥܝܼܬܐ ܕܛܠܝܼܡܳܐ ܙܰܝܢܐ ܗ̱ܝ ܪܒܐ ܒܐܝܕܐ ܕܛܳܠܘܿܡܐ.»

ܟܠܢܳܫ ܚܳܐܪ ܘܚܳܙܐ ܘܬܳܩܶܠ ܠܦܘܼܬ ܬܰܪܥܝܼܬܗ ܗܿܝ ܕܐܶܢ ܕܠܝܼܚܳܐ܆ ܠܐ ܡܰܨܝܐ ܕܢܶܬܒܩܶܐ ܡܰܚܙܝܳܐ. ܡܛܠܗܕܐ ܛܒ ܐܠܨܳܝܐ ܗ̱ܘ ܚܰܘܪܳܐ ܪܘܺܝܼܚܐ ܘܰܦܬܺܝܼܚܐ ܕܬܰܪܥܝܼܬܐ ܨܠܝܼܠܬܐ ܐܝܟܢܐ ܕܢܶܬܶܒܩܶܐ ܡܰܚܙܝܳܐ ܘܢܰܩܝܼܦܘ̈ܳܬܗ. ܘܬܰܪܥܝܬܐ ܗܕܐ ܠܐ ܬܳܩܢܳܐ ܟܪ ܕܰܫܟܝܼܚܝܼܢ ܕܝ̈ܢܐ ܐܰܡܘܼ̈ܡܳܝܐ: ܡܰܒܘܼܥܳܐ ܕܕܝ̈ܢܐ ܩܰܕ̈ܡܶܐ. ܡܛܠܗܕܐ: «ܗܘܼ ܒܪܢܫܐ ܚܳܙܐ ܟܠܡܕܡ ܐܝܟ ܕܐܝܬܘܗܝ ܘܠܘ ܐܰܟܡܳܐ ܕܐܝܬܘܗܝ. ܘܚܳܙܐ ܗܿܘ ܡܐ ܕܒܳܥܐ ܕܢܶܚܙܝܘܗܝ.» ܘܡܶܟܳܐ ܢܳܒܥܝܼܢ ܦܘܼܪ̈ܫܳܢܐ ܕܒܳܪܝܢ ܦܘܼܠܳܓܳܐ ܘܒܘܼܕܳܪܐ. ܘܐܠܘܼܠܐ ܚܘܼܒܐ ܫܰܪܝܼܪܐ ܘܝܕܰܥܬܐ ܓܡܝܼܪܬܐ܆ ܠܐ ܡܬܚܰܪܪ ܒܪܢܫܐ ܡܼܢ ܕܰܘ̈ܩܐ ܘܩܰܘ̈ܕܐ ܥܝܼ̈ܩܐ ܕܬܰܪܥܝܼܬܐ ܕܠܝܼܚܬܐ…

ܐܝܢ: ܐܳܦܢ ܚܕ ܗ̱ܘ ܠܰܝܫܐ ܕܰܓܒܝܼܠܬܐ ܕܒܢܝ̈ܢܫܐ܆ ܒܪܡ ܦܪܝܼܫ ܗ̱ܘ ܚܡܝܼܪܳܐ ܘܥܰܪܒܳܐ[1] ܘܐܳܨܘܼܬܳܐ ܘܦܘܼܪܢܳܐ ܘܬܰܢܘܼܪܐ ܘܢܰܚܬܘܼܡܳܐ[2] ܘܐܰܦܳܝܳܐ ܘܡܐܶܦܝܼܬܐ. ܡܶܟܐ ܫܰܘܝܘܼܬܐ ܕܝܕܥܬܐ ܘܣܰܟܿܘܼܠܬܳܢܘܼܬܐ ܘܡܰܕܪܟܳܢܘܼܬܐ ܘܡܶܣܬܰܟܿܠܳܢܘܼܬܐ ܘܡܶܬܛܰܝܡܳܢܘܼܬܐ ܕܟܠܢܫ ܡܬܦܰܪܫܐ ܡܼܢ ܕܐ̱ܚܪܢܐ. ܡܛܠܗܕܐ ܢܳܨܰܚ ܘܟܳܫܰܪ ܒܪܢܫܐ ܕܡܬܚܰܦܰܛ ܠܡܶܗܘܐ ܐܰܪܓܘܼܒܠܐ ܘܡܰܠܳܚܳܐ ܘܗܶܢܝܘܿܟܐ ܕܢܰܦܫܗ ܒܫܘܼܘܫܳܛܐ ܘܫܘܼܠܛܳܢܐ ܝܳܬܢܳܝܳܐ ܒܡܰܪܕܘܼܬܐ ܕܠܝܬ ܒܗܿ ܐܶܣܟܺܝܡܐ ܓܒܝܼܠܐ ܘܰܨܢܝܼܥܐ ܘܙܺܐܦܳܢܐ. ܒܕ ܠܐ ܡܶܨܛܰܠܠܐ ܘܐܳܦܠܐ ܡܶܫܬܰܦܝܳܐ ܬܰܪܥܝܼܬܳܐ ܕܠܝܼܚܬܳܐ ܐܠܐ ܕܢܶܥܠܘܿܒ ܘܢܶܙܟܶܐ «ܟܐܡܰܬ ܕܰܢܣܰܡܣܶܡ» ܡܰܪ̈ܥܶܐ ܢܰܦܫ̈ܳܢܳܝܐ ܕܰܙܥܘܿܪܘܼܬ ܢܰܦܫܳܐ. ܗܿܢܘܢ ܕܡܶܫܬܰܡܗܺܝܼܢ ܙܝܙ̈ܢܐ ܕܒܰܝܢܳܬ ܫܒ̈ܠܐ. ܘܡܶܢܗܘܢ ܐܝܬܝܗܘܢ:

  • ܬܰܘܬܰܪ̈ܝ ܣܶܢܶܐܬܐ ܘܐܰܟܬܐ ܘܐܠܡܐ ܘܚܶܡܬܐ ܘܐܶܢܳܢܳܝܘܼܬܐ ܕܒܳܪ̈ܝܳܢ ܥܰܘܠܐ ܘܪܘܼܫܥܳܐ ܘܫܘܼܒܙܳܙܐ[3].
  • ܚܘܼܒܳܐ ܩܨܺܝܼܨܳܐ ܘܕܘܼܒܳܪܐ ܬܰܢܘܳܝܳܐ ܕܪܳܡܶܐ ܚܘܼ̈ܒܠܐ ܕܢܒܥܝܼܢ ܡܼܢ ܫܘܼܒܗܳܪܳܐ ܘܫܘܼܦܪܳܚܳܐ[4]
  • ܕܝܢ̈ܐ ܐܰܡܘܼ̈ܡܳܝܐ ܘܩܰܕܡ̈ܐ ܕܰܡܫܰܕܠܝܼܢ ܘܰܡܫܰܘܫܝܼܢ ܫܒܺܝܼܠܐ ܒܕܘܼܒܳܪ̈ܐ ܕܫܘܼܥܠܳܝܐ..
  • ܚܰܘܪܐ ܩܰܪܣܳܢܐ[5] ܕܡܰܘܠܶܕ ܥܫܘܼܡܝܳܐ ܘܰܛܠܘܼܡܝܳܐ ܘܡܰܟܿܠܳܢܘܼܬܐ[6] ܘܡܶܬܒܰܝܬܝܳܢܘܼܬܐ ܕܫܘܼܕܳܠܐ[7].
  • ܙܰܘ̈ܥܐ ܒܠܝ̈ܠܐ ܕܡܰܐܚܪܢܘܼܬܐ[8] ܘܰܡܢܰܟܪܝܳܢܘܬܐ[9] ܘܡܰܕܚܩܳܢܘܼܬܐ[10] ܕܐܝܬܝܗܘܢ ܐܰܘܨܪܳܐ ܕܰܚܣܳܡܐ ܘܡܰܣܠܝܳܢܘܼܬܐ ܘܫܝܼܛܘܼܬܐ ܘܚܒܰܢܢܘܼܬܐ ܘܩܰܠܘܼܛܘܼܬܐ ܘܚܶܪܝܳܢܐ ܘܡܰܨܘܼܬܐ ܘܨܰܚܢܘܼܬܐ[11] ܘܒܘܼܣܒܳܣܐ… ܗܿܢܘܢ ܕܒܳܪܝܢ ܫܘܪ̈ܐ ܫܐܝ̈ܠܐ ܘܠܐ ܡܬܚܰܙܝ̈ܢܐ ܒܝܢܬ ܣܕܪ̈ܐ ܕܓܰܘܳܐ.

ܒܚܕܐ ܠܡܐܡܪ: ܡܛܠ ܓܘܼܡܳܪܐ ܕܬܰܩܢܘܼܬܐ ܘܛܘܼܒܬܳܢܘܼܬܐ ܙܕܩ ܠܗ ܠܒܪܢܫܐ ܕܰܢܨܰܠܶܠ ܐܰܪܥܳܐ ܕܠܶܒܗ ܘܰܢܚܰܠܠ ܟܘܼܬܡ̈ܬܗ ܘܰܢܫܝܼܓ ܟܘܿܬܝܢ ܢܦܫܗ ܘܰܢܕܘܼܫ ܥܘܼܩ̈ܣܐ ܕܟܘܼ̈ܒܶܐ ܝܰܨܪ̈ܢܳܝܐ ܕܳܒܘ̈ܨܐ ܘܢܝܰܩܰܪ ܫܰܝܐ ܐ̱ܢܳܫܳܝܐ «ܐܝܼܩܳܪܳܐ ܪܰܒܳܐ». ܘܟܕ ܝܳܕܰܥ ܘܚܳܟܡ ܗܘܼ ܠܗ ܗܳܝܕܝܢ ܡܳܛܐ ܠܕܰܪܓܳܐ ܫܰܘܝܳܐ ܕܢܶܚܫܘܿܒ ܘܰܢܩܰܒܠ ܐܦ ܠܐ̱ܚܪ̈ܢܐ ܐܝܟ ܢܰܦܫܗ. ܡܟܐ ܡܬܓܰܠܓܳܐ ܘܺܝܼܠܐ ܕܐ̱ܪ̈ܙܐ ܣܘܼܟ̈ܠܳܝܐ ܘܡܶܬܝܰܠܕܳܐ ܒܗ «ܦܳܪܘܿܫܘܼܬܐ ܕܚܰܘܣܳܢܳܐ» ܗܿܝ ܕܒܳܩܪܳܐ ܘܒܳܨܝܳܐ ܘܣܳܥܪܳܐ ܟܠ ܠܛܳܒܬܳܐ ܘܝܘܼܬܪܳܢܳܐ ܕܓܰܘܳܐ.

ܠܐ ܢܶܛܥܶܐ: ܠܐ ܡܰܨܝܳܐ ܕܢܺܐܠܰܦ ܗܿܘ ܡܳܐ ܕܠܐ ܝܳܕܥܝܼܢܢ܆ ܟܕ ܠܐ ܦܳܫܪܝܼܢܢ ܗܿܘ ܡܳܐ ܕܝܳܕܥܝܼܢܢ.

ܝܘܣܦ ܒܓܬܫ

ܚܘܕܪܐ ܕܡܪܕܘܬܐ ܘܣܦܪܝܘܬܐ ܕܠܫܢܐ ܣܘܪܝܝܐ. ܡܪܕܝܢ

 

[1]   ܥܰܪܒܳܐ: ܐܳܨܘܼܬܐ ܟܐܡܬ ܡܳܐܢܳܐ ܐܘ ܠܰܓܬܳܐ ܕܩܰܝܣܰܐ ܕܡܬܬܠܝܼܫ ܒܗܿ ܠܰܝܫܐ.    Hamur Teknesi / Hamur Leğeni / Dough Boat

[2]  ܢܰܚܬܿܘܼܡܳܐ: ܗܿܘ ܕܐܳܦܶܐ ܘܰܡܬܰܩܶܢ ܠܰܚܡܳܐ. Fırıncı / Baker

[3]  ܫܘܼܒܙܳܙܐ: İstismar / Sömürü / Explotation

[4]  ܫܘܼܦܪܳܚܳܐ: ܡܼܢ ܬܘ̈ܠܕܬܐ ܕܰܟܢܘܼܬܢ Kendini Beğenmişlik / Smugness

[5]  ܚܰܘܪܐ ܩܰܪܣܳܢܐ: ܚܰܘܪܐ ܗ̱ܘ ܡܪܝܼܡܢܐ ܕܝܰܒܝܼܫ ܘܐܰܪܝܼܟ ܐܝܟ ܐܢܫ ܚܰܣܳܡܐ ܕܚܳܐܪ ܒܡܕܡ. Po-faced / Sert bakış

[6]   ܡܰܟܿܠܢܘܬܐ: ܚܫܘܼܠܝܳܐ ܕܢܶܟܠܐ ܘܣܶܒܪܳܐ ܨܢܝܼܥܐ.

[7]  ܡܬܒܰܝܬܝܳܢܘܼܬܐ ܕܫܘܼܕܳܠܐ: İlişkilendirme Yanılgısı / Association Fallacy ܠܙܒܢ̱ܬܐ ܩܕܡܝܬܐ ܕܳܪܫ ܐ̱ܢܐ ܣܘܼܟܳܠܐ ܗܢܐ.

[8] ܡܐܰܚܪܳܢܘܼܬܐ: ܬܘܠܕܬܐ ܗ̱ܝ ܚܕܬܐ ܕܰܚܫܠܬܗܿ ܡܼܢ «ܐ̱ܚܪܢܐ» ܐܰܚܪܶܢ: ܡܐܰܚܪܢܐ. Ötekileştirme / Otherness ܠܙܒܢ̱ܬܐ ܩܕܡܝܬܐ ܕܳܪܫ ܐ̱ܢܐ ܣܘܼܟܠܐ ܗܢܐ.

[9]  ܡܢܰܟܪܝܳܢܘܼܬܐ: Yabancılaştırma / Alienation

[10]  ܡܰܕܚܩܳܢܘܼܬܐ: Dışlama / Black-balling

[11] ܨܰܚܢܘܼܬܐ: Ahlaksızlık / İmmorality

ܝܘܣܦ
البحث  عن الذات و زيارة القبور

البحث  عن الذات وزيارة القبور

في عالم يتغير فيه كل شيء ويتحول، لا شيء يمكن أن يبق على حاله. لا يمكن أن يكون الشئ عين ذاته. بنفس الطريقة، يختلف تصور كل شخص للحياة والذات من خلال بحثه. كذلك  البحث عن معنى شخصي. ورغم ذلك، وبعبارة عامة، فإن البحث عن المعنى على مسارالحياة هو رحلة اكتشاف الذات ومعرفة الذات وتحقيق قصة الفرد التي تميزه عن الآخرين.

السبيل الوحيد للخروج من عملية إدراك القصة الذاتية هذه, هو الدخول إلى النور. وبهذه الطريقة، يجب أن تتصرف بمسؤولية وبحكمة الحياة التي يغذيها الوعي الرحيم والإيثار الفعّال. هو أن نحيا حياة تعود بالفائدة على أنفسنا وعلى الآخرين.

قراءة المزيد

ܬܪܥܐ ܓܘܝܐ ܘܩܘܫܬܐ ܪܒܐ

ܬܰܪܥܳܐ ܓܰܘܳܝܐ ܘܩܘܼܫܬܳܐ ܪܒܐ

 

«ܗܐ ܩܳܡܶܬ ܥܠ ܬܰܪܥܳܐ ܘܐܶܩܘܫ. ܐܢ ܐܢ̱ܫ ܫܳܡܰܥ ܠܩܳܠܐ ܕܝܠܝ. ܘܦܳܬܚ ܬܰܪܥܳܐ܆ ܐܶܥܘܼܠ ܠܘܬܗ. ܘܐܰܚܫܶܡ ܥܡܗ ܘܗܘܼ ܥܡܝ»

 (ܓܠܝܢܐ 3: 20)

 

ܠܘ ܒܠܚܘܕ ܣܘܼ̈ܟܠܐ ܕܡܠܬܐ܆ ܐܠܐ ܐܦ ܢܩܳܫܳܐ ܕܬܰܪܥܳܐ ܝܰܩܪܐ ܗ̱ܘ ܪܰܒܳܐ ܡܛܠ ܦܳܪ̈ܘܿܫܶܐ. ܒܕ ܩܘܫܼܬܐ ܕܡܫܝܼܚܐ ܐܡܝܢܐܝܬ ܢܳܩܫ ܒܰܬܪܰܥ ܒܰܝܬܰܢ ܓܰܘܳܝܳܐ ܠܡܶܬܰܠ ܠܢ ܢܶܫܡܳܐ ܘܣܰܘܩܳܐ ܒܰܣܝܼܡܳܐ..

ܡܰܢܘ ܟܝ ܦܳܬܚ ܬܰܪܥܐ ܐܢܗܘ ܕܰܣܦܝܼܩ ܒܰܝܬܢ ܓܰܘܳܝܳܐ ܘܠܝܬ ܐܢܫ ܒܓܰܘܗ؟ ܘܐܰܝܟܢܐ ܥܳܐܠ ܘܡܬܬܢܝܼܚ ܬܰܡܢ ܐܢܗܘܼ ܕܠܰܝܬܰܘܗܝ ܕܰܟܝܳܐ ܘܢܰܩܕܐ؟ ܐܝܟܢܐ ܡܨܝܐ ܕܢܶܦܬܰܚ ܬܰܪܥܳܐ ܕܡܶܬܢܩܶܫ ܟܕ ܠܐ ܥܰܠܝܼܠܝܼܢܢ ܒܢܗܘܿܪ ܣܘܼ̈ܟܠܐ ܩܘܼܫܬܝܼ̈ܢܳܝܐ ܕܝܰܩܪܳܐ ܗܢܐ؟ ܐܝܟܢܐ ܡܨܝܐ ܕܢܶܠܒܰܫ ܐܣܛܠܐ ܕܩܳܢܘ̈ܢܶܐ ܐܝܬܝܼ̈ܩܳܝܐ ܕܝܰܩܪܳܐ ܗܢܐ ܟܕ ܓܰܠܝܐ ܥܰܪܛܶܠܝܘܼܬܐ ܕܬܰܪܥܝܼܬܢ ܘܰܫܠܝܼܚܝܼܢ ܬܨܒ̈ܝܬܐ ܕܐ̱ܢܫܘܼܬܢ؟

ܠܝܬ ܦܘܪܣܐ ܘܐܳܦܠܐ ܦܘܼܨܳܝܐ ܐܠܐ ܕܩܘܼܫܬܐ ܢܐܬܐ ܘܰܢܒܘܼܬ ܒܒܰܝܬܰܢ ܓܰܘܳܝܳܐ. ܒܕ ܟܕ ܦܳܬܚܝܼܢܢ ܬܪܥ ܠܒܘ̈ܬܢ ܘܡܰܕ̈ܥܰܝܢ ܠܩܘܼܫܬܐ ܕܡܫܝܼܚܐ܆ ܢܳܗܪܝܢܢ ܘܒܳܗܪܝܢܢ. ܘܡܰܢܗܪܝܼܢܢ ܘܡܰܒܗܪܝܼܢܢ. ܘܡܶܬܬܰܥܒܕܳܢܘܼܬܐ ܕܢܘܼܗܳܪܐ ܘܒܘܼܗܳܪܐ ܗܢܐ ܡܙܝܼܥܐ ܪܘܼܚܳܐ ܘܣܘܼܟܠܐ ܘܬܘܼܩܳܢܐ ܘܛܰܥܡܳܐ ܒܥܳܠܡܐ ܕܡܰܚܫܰܒܬܐ ܘܰܕܣܘܼܥܪܳܢܐ ܘܰܒܛܝܼܠܘܼܬܐ ܘܐܰܟܝܼܦܘܼܬܐ ܪܒܬܐ ܒܪܰܓܘܼܫܬܳܢܘܼܬܐ ܘܚܰܟܘܼܡܬܳܢܘܬܐ. ܒܪܡ ܠܐ ܡܨܝܐ ܕܢܶܛܥܡܘܢ ܛܰܥܡܐ ܗܢܐ ܒܣܝܼܡܐ ܗܿܢܘܢ ܕܪܰܚܺܝܼܩܺܝܼܢ ܡܢ ܢܦܫܗܘܢ. ܘܣܟܝܼܪܝܼܢ ܠܝܳܬܗܘܢ. ܕܢܘܟܪ̈ܝܐ ܐܢܘܢ ܠܐܘܣܝܐ ܕܐܝܬܘܬܗܘܢ. ܘܪܰܚܝܼܩܺܝܼܢ ܘܒܰܥܺܝܕܝܢ ܡܼܢ ܢܦܫܗܘܢ ܥܕܡܐ ܠܗܿܝ ܕܠܐ ܢܚܙܘܢ ܘܐܦܠܐ ܢܥܕܠܘܢ ܐܠܐ ܠܦܘ̈ܕܐ ܘܡܘ̈ܡܐ ܘܒܘܼܨܳܪ̈ܐ ܕܐ̱ܚܪ̈ܢܐ. ܘܗܳܟܰܢܐ ܡܬܕܰܒܪܝܼܢ ܘܗܳܟܰܢܐ ܡܶܬܦܰܪܢܣܺܝܼܢ. ܒܕ ܕܛܳܥܝܢ ܠܗܿܝ ܕܐܰܡܝܼܪܐ: «ܐܝܟܢܐ ܐܡܿܪ ܐܢ̱ܬ ܠܐܚܘܼܟ ܫܒܘܿܩ ܐܰܦܶܩ ܓܶܠܐ ܡܼܢ ܥܰܝܢܳܟ ܘܗܳܐ ܩܳܪܝܼܬܐ ܒܥܰܝܢܟ! ܢܳܣܶܒ ܒܐܦ̈ܐ܆ ܐܰܦܶܩ ܠܘܼܩܕܰܡ ܩܳܪܝܼܬܐ ܡܼܢ ܥܰܝܢܳܟ܆ ܘܗܳܝܕܝܢ ܢܶܬܒܚܰܪ ܠܟ ܠܡܰܦܩܘ ܓܶܠܐ ܡܼܢ ܥܰܝܢܗ ܕܐܰܚܘܼܟ» (ܡܬܝ 7: 4-5) .

ܠܐ ܡܨܝܐ ܕܬܬܦܰܫܰܩ ܨܒܘܼܬܐ ܠܗܠܝܢ ܕܐܝܬܝܗܘܢ ܒܕܘܼܡܝܳܐ ܗܢܐ. ܟܕ ܛܒ ܠܐ ܡܨܝܐ ܕܬܶܡܛܶܐ ܐܢܘܢ ܠܡܦܫܩܘ ܠܗܘܿܢ. ܕܠܰܝܬܰܝܗܘܢ ܒܒܰܝܬܐ. ܘܰܟܡܳܐ ܕܢܳܩܶܫ ܐܢ̱ܬ ܬܪܰܥ ܒܰܝܬܗܘܢ ܘܩܘܼܫܬܐ ܒܦܰܣܰܬ ܐܝܕܟ. ܠܐ ܨܳܠܝܢ ܐܕܢܐ… ܘܠܐ ܫܳܡܥܝܼܢ… ܘܠܐ ܡܦܰܢܝܢ… ܘܐܦܠܐ ܦܳܬܚܝܢ ܬܪܥܐ ܡܛܠ ܕܠܝܬܝܗܘܢ ܒܒܰܝܬܗܘܢ. ܘܩܶܨܰܬ ܡܰܫܪܳܢܘܼܬܗܘܢ ܚܰܢܩܘܗܿ ܠܡܠܬܐ ܘܠܪܘܚܗܿ ܘܐܶܒܗܿ ܡܶܬܐܰܟܠܳܢܐ ܒܰܩ̈ܠܳܦܶܐ ܘܰܩܪ̈ܳܡܶܐ ܒܰܪ̈ܳܝܐ. ܘܟܕ ܒܨܰܪܘ ܦܘܼܪ̈ܫܳܢܝܗܘܢ܆ ܡܟܐ ܠܘ ܒܠܚܘܕ ܡܰܘܒܕܘ ܐܰܘܒܕܘ܆ ܐܠܐ ܐܦ ܡܶܛܥܐ ܛܥܰܘ ܗܝܼܝܘܼܬܗܘܢ. ܕܒܰܚܙܘܼܩܝܳܐ ܐܢܘܢ ܚܢܝܼܓܐ ܘܦܳܗܶܝܢ ܒܬܰܘܫܳܐ ܕܐܘܼܪܚܐ ܥܘܺܝܼܪܬܐ. ܘܠܐ ܦܳܪܫܝܼܢ ܚܘܼ̈ܒܠܐ ܘܥܘܼܕܪ̈ܳܢܐ܆ ܐܠܐ ܟܕ ܬܳܟܒܝܼܢ ܫܘܼ̈ܢܳܩܐ ܕܢܶܣܝ̈ܘܼܢܶܐ ܘܢܶܣܝ̈ܢܶܐ. ܘܩܶܨܰܬ ܦܘܼܟܳܪ̈ܐ ܗܰܘ̈ܢܳܢܳܝܐ ܘܥܘܼܟܳܪ̈ܐ ܨܝܼܠܳܝ̈ܐ ܠܐ ܡܨܝܐ ܐܦ ܕܢܗܦܟܘܢ ܠܒܰܝܬܗܘܿܢ ܢܝܼܚܳܐ ܘܒܰܣܝܼܡܳܐ…

ܘܗܕܐ ܗ̱ܝ ܨܒܘܼܬܐ ܪܝܼܫܳܝܬܐ ܕܪܳܡܝܳܐ ܒܓܘܼܒܐ ܕܕܘܼܘ̈ܳܢܐ ܘܛܘܼܪ̈ܳܦܐ ܗܰܘܢ̈ܢܳܝܐ. ܡܟܐ ܙܕܩ ܕܰܢܕܰܟܐ ܠܒܰܝܬܰܢ ܓܰܘܳܝܳܐ ܘܰܢܩܰܘܐ ܘܰܢܟܰܬܪ ܒܗ ܐܝܟܢܐ ܕܢܬܡܨܐ ܠܡܦܬܚ ܠܬܰܪܥܳܐ ܡܬܢܰܩܫܳܢܐ. ܕܢܺܐܬܐ ܘܢܶܥܘܠ ܠܘܳܬܢ ܡܫܝܼܚܐ. ܘܢܰܚܫܶܡ ܥܡܗ ܘܗܘܼ ܥܡܢ….!

ܗܳܢܐ ܗ̱ܘ ܫܘܼܠܚܳܢܳܐ ܪܝܼܫܳܝܳܐ ܕܥܕܬܐ ܘܕܟܠܗܘܢ ܛܰܣܪܳܪ̈ܐ ܗܿܢܘܢ ܕܛܥܝܼܢܝܢ ܚܰܘܪܳܐ ܗܢܐ ܪܘܼܚܳܢܳܝܐ. ܘܳܠܝܼܬܐ ܠܝܬܝܗܿ ܐܠܐ ܕܢܕܪܘܿܫ ܣܘܼܟܳܠܐ ܘܒܘܼܝܳܢܐ ܕܣܳܒܶܠ ܠܡܳܪܗ ܒܝܬܐ ܠܘܬ ܗܿܝ ܕܰܢܥܰܙܐ ܘܰܢܟܰܬܪ ܒܒܰܝܬܗ ܓܰܘܳܝܳܐ ܟܕ ܚܡܺܝܼܠ ܘܰܚܡܺܝܼܡ ܘܰܟܢܺܝܼܫ ܡܼܢ ܢܦ̈ܳܬܶܐ ܡܛܠ ܢܰܘܚܳܐ ܘܪܰܘܚܳܐ ܕܝܠܗ.

ܡܕܝܢ ܦܐܝܐ ܕܢܶܗܘܐ ܝܘܼܠܦܳܢܐ ܗܳܢܐ ܢܰܘܦܳܐ ܘܢܝܼܫܳܐ ܕܟܠ ܡܿܢ ܕܡܶܬܝܰܐܒ ܕܢܦܣܘܿܥ ܡܼܢ ܗܿܝ ܕܚܳܫܶܒ ܕܝܳܕܥ ܠܘܬ ܗܿܝ ܕܢܶܕܥ ܢܦܫܗ ܡܰܠܝܐܝܬ. ܒܕ ܠܐ ܫܳܟܬ ܘܐܳܦܠܐ ܢܳܐܚ ܒܰܪܢܳܫܐ ܐܢ ܠܐ ܦܳܬܚ ܬܪܰܥ ܡܰܕܥܶܗ ܠܣܘܼܟܳܠܐ ܗܢܐ ܕܓܳܕܐ ܘܣܳܠܩ ܡܼܢ ܫܘܼܘ̈ܫܳܛܐ ܝܘܼܠܦ̈ܢܳܝܐ ܘܝܕܰܥܬܳܢ̈ܝܐ ܕܕܪܐ. ܘܣܘܼܟܳܠܐ ܗܢܐ ܛܳܥܶܢ ܒܪܢܫܐ ܡܼܢ ܒܘܼܝܳܢܐ ܠܒܘܼܝܳܢܐ ܐ̱ܚܪܢܐ ܘܡܼܢ ܕܘܼܟܬܳܐ ܠܕܘܼܟܬܐ ܐ̱ܚܪܬܐ. ܡܼܢ ܗܿܝ ܕܚܳܫܶܒ ܕܝܳܕܥ ܠܘܬ ܗܿܝ ܕܢܶܕܰܥ ܢܰܦܫܗ ܘܝܳܬܗ ܐܰܟܡܐ ܕܘܳܠܝܳܐ ܘܙܳܕܩܳܐ. ܘܠܐ ܟܣܝܐ ܡܼܢ ܦܪ̈ܘܫܐ ܕܠܡ ܒܣܘܼܟܠܐ ܗܢܐ ܡܰܪܢܺܝܼܬܳܐ ܘܡܰܬܢܺܝܼܬܳܐ ܘܡܰܪܕܺܝܼܬܳܐ ܣܢܝܼ̈ܩܳܢ ܠܬܰܪܒܝܼܬܳܐ ܘܬܰܫܩܺܝܼܬܳܐ ܘܬܰܪܘܺܝܼܬܳܐ ܚܕܬܐ ܒܪܡ ܥܰܬܝܩܬܐ. ܕܐܡܪ ܩܕܝܫܐ ܡܪܝ ܐܢܛܘܢܝܘܣ (251-356): «ܩܰܕܡܳܝܰܬ ܙܳܕܶܩ ܕܬܶܕܰܥ ܐܢ̱ܬ ܠܳܟ ܐܰܝܟܳܢܳܐ ܕܬܶܕܰܥ ܠܐܠܳܗܐ.»

 

ܐܟܡܐ ܕܰܟܬܝܼܒܐ: «ܫܘܼܦܪ̈ܐ ܣܓ̈ܝܐܐ ܛܡܝܼܪܝܼܢ ܒܗܿܝ ܕܢܶܕܰܥ ܒܪܢܫܐ ܠܐ ܝܳܕܥ. ܚܕ ܡܼܢܗܘܢ ܕܢܬܡܨܐ ܢܶܚܙܐ ܢܦܫܗ. ܘܢܶܦܪܘܿܫ ܗܿܝ ܕܐܝܟܢܐ ܡܬܚܙܐ ܡܼܢ ܠܒܪ. ܘܢܬܚܰܦܛ ܠܡܫܟܳܚܘܼ ܐܝܬܘܼܬܗ. ܘܒܢܝ̈ܢܫܐ ܕܝܳܕܥܝܼܢ ܘܚܳܟܿܡܝܼܢ ܢܦܫܗܘܢ ܘܝܳܬܗܘܢ ܡܦܳܣܝܼܢ ܒܗܿܝ ܕܠܐ ܝܳܕܥܝܼܢ. ܘܝܳܕܥܝܼܢ ܕܠܐ ܝܳܕܥܝܼܢ. ܗܿܝ ܓܝܪ ܕܢܐܨܦ ܠܡܐܠܦ ܘܠܡܶܣܬܰܟܠܘܼ ܠܝܬܝܗܿ ܒܰܠܚܘܼܕ ܣܘܼܥܪܳܢܐ ܕܐܳܣܶܢ ܘܟܳܫܶܐ ܘܡܳܠܐ ܝܕܰܥܬܐ ܘܝܘܼܠܦܳܢܐ ܡܘܼܚܳܐ ܕܒܰܪܢܳܫܳܐ ܘܩ̈ܶܦܠܐ ܕܬܰܪܥܝܼܬܐ. ܐܠܐ ܨܶܦܬܐ ܗ̱ܝ ܕܡܬܚܰܦܛܐ ܠܰܡܚܰܪܪܘܼ ܠܗܰܘܢܰܐ ܘܪܘܼܚܳܐ. ܗܿܝ ܓܝܪ ܕܢܶܕܰܥ ܠܐ ܝܳܕܥܝܢܢ܆ ܬܰܢܘܰܝ ܗ̱ܝ ܩܰܕܡܳܝܬܐ ܠܡܐܠܦ ܡܕܡ. ܒܕ ܒܪܢܫܐ ܠܐ ܝܳܠܦ ܣܳܟ ܠܗܿܘ ܡܐ ܕܣܳܒܪ ܕܝܼܕܝܼܥ ܠܗ.»

ܘܦܐܝܘܼܬ ܘܳܠܝܳܐܝܬ ܦܳܪܶܫ ܘܙܳܥܶܩ ܘܐܡܿܪ ܡܼܢ ܥܘܼܡܩܳܐ ܕܡܰܪܕܘܼܬܢ ܩܕܝܫܐ ܡܪܝ ܐܦܪܝܡ(303-373) : «ܪܰܒܳܐ ܒܒܰܝܬܳܟ ܐܢ ܫܳܪܐ܆ ܐܝܩܳܪܐ ܠܬܰܪܥܟ ܗܳܘܐ. ܟܡܳܐ ܗܳܟܺܝܠ ܢܺܐܪܰܒ ܬܰܪܥܳܟ܆ ܐܢ ܫܳܪܐ ܒܳܟ ܡܳܪܐ ܟܠ. ܘܕܰܗܘܐ ܢܰܘܣܳܐ ܪܶܥܝܳܢܟ܆ ܠܐ ܬܶܫܒܘܿܩ ܒܗ ܨܳܐܘܼܬܐ. ܠܐ ܬܶܫܒܘܿܩ ܒܝܬ ܐܠܗܐ܆ ܡܕܡ ܕܰܣܢܶܐ ܠܐܠܗܐ. ܢܶܨܛܰܒܬ ܒܝܬ ܐܠܗܐ܆ ܒܡܶܕܶܡ ܕܦܐܐ ܠܐܠܗܐ.»

 

ܝܘܣܦ ܒܓܬܫ

ܚܘܕܪܐ ܕܡܪܕܘܼܬܐ ܘܣܦܪܝܘܬܐ ܕܠܫܢܐ ܣܘܪܝܝܐ: ܡܪܕܝܢ ܡܕܝܢܬܐ ܥܬܝܩܬܐ

ܝܘܣܦ
Masks and İntensions

Masks and Intentions [1]

Beyond known meanings, masks that hide the true nature of one’s self/personality are deceptive intentions/speech/actions and manipulative behavior/roles that conceal sincere emotions and true appearance. In this negative fashion, one experiences a terrifying alienation both towards themselves and those they are in contact with. For this reason, world-famous writer Franz Kafka (1883-1924) has said, “It is hard to remove someone’s mask when it is thicker than their face.”

قراءة المزيد

ܝܘܣܦ
الأقنعة والنية

الأقنعة والنية

ملفونو يوسف بِكتاش

الأقنعة والنية [1]

الأقنعة التي تغطي الصفة الحقيقية للذات / الشخصية، تتجاوزالمعاني المعروفة، المشاعر الصادقة، والمظهرالحقيقي وراء المعاني المعروفة. مع هذا النمط السلبي، يعاني الشخص من اغتراب مرعب مع نفسه والأشخاص المرتبطين به. لهذا السبب، أعرب الكاتب العالمي الشهير Franz Kafka فرانز كافكا (1883-1924) عن رأي مفاده أن “أولئك الذين تكون أقنعتهم أكثر سمكًا من وجوههم يصعب كشفها”.

قراءة المزيد

التعازي زيارة الى عاشق ميديات فيهمي بارجيلو
التعازي زيارة الى عاشق ميديات فيهمي بارجيلو
الثقافة والفن والافكار والقلب الانسان دائما ما يضيف الثروة للحياة في كل وقت من التاريخ. الحياة كانت نعمة. يجب ان يعرف ان رجل الثقافة والراي يفوق عمره بكثير. مشيته كالماء تجد طريقه وتدفق في العصور. بما يضيفونه للحياة، ينكسر الارض. تذكرت دائما باحترام وامتنان.
في رايي ان الافراد الذين يكلفون المجتمع بخصائصهم هم اشخاص استثنائيون يمكنهم الوصول الى اسرار مدينتهم. غالبا ما يكون لدى هؤلاء الافراد اعماق روح مدينتهم الحبيبة. اضافة بريق جديد وترك علامات للحياة الاجتماعية الثقافية في المدينة هو اكبر اثارة لهم. بقدر ما اعرف، الرابولي (السيد) Fehmi Bargello شخصية بالنسبة لميديات. هو اربي ثقافي عبر البوابات التاريخية والثقافية لمديات.

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