THE GREAT WORK by ADAM TOD LEVERTON
Part One: The Outer Discipline 1. Ben kamune enla tod alomi, kuzut senu e kedil. Cak ben zad sensodi. Nadi, wobi, kukondi elur. Pekolac madamini, lub yem hezurac korlemec supro jez kukondac. Oskenijigac benim talminec, xere di siku solus lah neni gwenoli begiratkle e onlarda l'ahalec itxikle. Ben nodame d'ahot. Toberi. Onda opalate insitod bret. 'Sen indkalde od ax cakkle di prorok azert da, e adinac yapili. Lisaparumetga mi sen ikuse e nodame di goparoloc krevecna od rac senim e klubecna dic nohac senim.' Ahot otri 'Izen senim reprev cake zardam e usd ga. Sen cake d'ata narodi, dartocaki, e vidoli. Narod da dade di saoval od malumezo a neb, od kaos a kaski od rausimun a liberan. Onlarda indulecna kuzut sterenac e gavecna di harjok a rando todi. Ahotac pomokec soli, aluksi saparumkle.
I step into the dream-time, between waking and sleep. Before me a limitless field. Bright, white, drifting snow. Stalks of corn, or maybe bones poke up through the drifts. My eyes throb, burnt by ice but there's no where else to look and they will not close. I hear a voice. Distant. Dangling in the wind. 'You have been called out of many to be a prophet for this, and subsequent ages. Write down what you see and hear herethe words will bleed from your fingers and haunt your nights.' Another Voice 'Your name is an abomination both a blessing and a curse. You are the father of a nation, a civilization, and a faith. This nation leads the world from darkness into light, from chaos into order from slavery into freedom. They will sail between the stars and take this message to the edge of time.' The voices dissipate left alone, I begin to write.
2. Gobetga e gwaglatga dic sizxa od aderimac, da cake otoke siz ezagutecna xa inter narodac, inter emberac dsuagi ze glob da e inec. Siz Vidnas cakec, e dac slivec sizim cakec. Gather and separate yourselves from the crowds, this is how you will be known among the nations, among the diverse peoples of this globe and others. You are the Vidnas, and these are your laws. 3. Lasi doc ze siz ki yegaroxege d'adin nonizi, lub doc ze siz ki kivanexu xtokle siz e hirin zoi sizim alakumexu miz veikus a toki subi, e nurmetga dic kixkic ondam, jis kic ondam cakexu kum garbili kum monoz c'undo notyansi, azten sen gavetna dic kixkic da, e eretxna d'onda eskain kum e lasi moged kodiexu supre a hodeis. Mikor onda vurexuge di da, onda prejexu: Komradac ze Byen Vidnasi bitetga jickle di boc benim a Siz e Byen Sizimmalutikle rikauz e vurkle di mi. Bitetga xahkehitkle di ben ibilkle di weg da. Xahkehitga di ben ugansevkle di puc benim e xahkehitga di ben uganseve di puc ixpimini. Ben suzoge vurkle di mit benim leal barbankle a Byen Lasi ben cakexu d'oningec Sizim kum, jece di ma Sizim sur aki, ben kamsamnidatga dic tuc car siz vijatege di ben go. Let those of you who have reached the age of twelve, or who wish to join you and your sacred community go with a witness to a secret place, and shave off your hair, until your head is as clean as a pebble at the bottom of a stream, then you are to take that hair, and burn it as an offering and let the smoke rise up to the clouds. Having done this, you are to pray:
'Comrades of the Byen Vidnasa please accept my commitment to You and Your Disciplineto harm none and to do good. Please help me to tread this path. Help me to fulfil my potential and help me fulfil the potential of the universe. I promise to do my best to remain loyal to the Discipine, and to fufil its goals for my life and for the world. Let me be like Your hand, achieving Your good on the earth, I thank You for bringing me to this point.' 3. Egunac e nohac senpeci cakecazert doc sen espor. Begiratga otoke onlarda gwingec inistod bihok e misar doc sen espor. Solus siz, emberac benim, velastecge d'espor e hanselecge d'onda a okakegunac sizim. Siz Byen Vidnasi cakec, e da cake di dester sizimsiz sibecna di givim wobi, bokac sizim xog da katea byeni cake, onda bece d'espor sizim, Byen e boc si zim a onda. The days and nights are endlessfor those without hope. See how they writhe in despair and miserythose without hope. But you, my people, have chosen hope and clutch it to your chests. You are the Byen Vidnasa, and this is your signyou will wear a white cord, around your waist this is the Chain of the Discipline it represents your hope, the Discipline, and your commitment to it.
4. Madun kazdo, emberac benim, prejetga di prejon da: O gizo sihe bestemac bejigi kia esanatec dic navojac minden apertutga en ben egun bago garbitga d'odein benim e adarmetga mano d'onda, donk ben lasi vurexu di munka da munka me da. Every morning, my people, you will pray this prayer: O splendid sun whose first rays awaken all creatures break within me the new day cleanse my heart and prepare it well, so I may do this work, this noble work. 5. E heb kazdo, emberac benim, prejetga di prejon da: O noh kedvex sen cake di trankvilaxun je ben yuce adilitetga di ben swidan od gliamac je modoc xog di ben dunkenetga di ben enla isilxun senim noh adilitetga di ben bake senim donk ben lasi vicexu d'onda miz inec. And every evening, my people, you will pray this prayer. O kind night You are the stillness I seek give me rest from the flames that lap around me plunge me into your silence night, grant me your peace so that I may share it with others.
6. Ci sen vahkehitega mikor sen irekegage bejigo dic okenijigac senim na? Ci tu vahkehitega mikor sen betegage bejigo dic sambabac senim na? Kelkonda vahkehite d'okamjik da, e kelkonda sonrige azten, lub yem sipuli biyanige liso di gadiri ondam. Mi sen cakegage a ember do azten na? Sen puc cakegage. Mi sen vuregage miz gad do na? Ci sen erabilegage madrino na? Ci sen alesandegage di puc do na? Bizirin senim adilitoxun cake. Os, yexli munkaxu, adilitetga di pursent noi ze lic a Byen Vidnasi. Do you remember when you first opened your eyes? Do you remember when you first filled your lungs? Someone remembers that moment, and someone smiled then, or perhaps a tear rolled down their cheek. What were you to that person then? You were potential. What have you done with that trust? Have you used it wisely? Have you met that potential? Your life is a gift. Therefore, if you work, give ten percent of your income to the Byen Vidnasi. 7. L'onda ezagute mi sac skokexu di bihar, l'onda ezagute, teatudum bejigi senteatudum cake, bejig cabi cake je kia skokege, onda ewike dic biz minden. L'onda tohliti ahale, e l'ece di alegria do, l'onda ahale widkle, e bade di wid do torjeli jia. Os, po kazdo, adilitetga d'ok bejigi todi sizim a kelkonda siz gondolega jodkle d'onda. No one knows what may happen tomorrow, no one knows, one certainty is uncertainty one more is that whatever happens, it affects us all. No one can be happy, and not spread that joy, no one can suffer, and keep that suffering locked inside. Therefore, every week, give one hour of your time to someone you think needs it.
8. Vateretga di rent sur Vidnasabad, onda ged cake z'alomac e krasenac bizim. A Vidnasa minden, onda cake di hemo onlardam. Os, komenetga a Vidnasabad bejigum inistod bizirin sizim, e caketga ce hemo. Focus your attention on the Sacred City, it is the symbol of our dreams and aspirations. For all Vidnasa, it is their spiritual home. Therefore, come, to the Sacred City once in your life and be at home. 9. Otoke sen sankti ahale cakkle, yexli oningec senim xelconegutexu di krev na? Lah hiletga dic emberac ut, lub ganatlac, kompasali caketga vojum minden. Gondoletga cirka mi sen kome, e otoke onda ewike di saoval. Yexli Vidnasa cakexu, sen ahalexu bejig ze karuic pabi. Bejigi karui vegani cake. Nizi karui kudari cake. Nasi cake di karui ze wiyas sensentienti, oz kum bakakwen. Yali cake sodkle di kan ze wiyas sentienti a bejigum poelub takani. How can you be holy, if your hands are covered in blood? Do not kill any people, or animals, be compassionate to all of creation. Think about what you eat, and how it affects the world. If you are a Vidnasa, you can have one of the following diets. The first is a vegan diet. The second is a vegetarian diet. The third is a diet of non-sentient meat, such as chicken. The fourth is to limit your consumption of sentient meat to once a week or less.
10. Yexli siz nahexu cakkle dic emberac benim, siz muset vurkle dic gazac dac. Solus itxaronetga ervirvankle di talaz sizim, itxaronetga vurkle dic siz rausimac. Siz liberi cakec, kum liberi kum siz itxaronec dic sizxa cakkle. If you want to be my people, you must do these things. But let no one add to your burden, let no one make you slaves. You are free, as free as you allow yourselves to be.
Part Two: The Inner Discipline Sen kedilege sen esanatena enla neb. Lasi saoval z'alomac kropexu com. Sen pu cakege miz nocac nem oskenijigac cakexu. Sen aluksina ikuskle. Sen xadilitena di xib udadizuwini. Lihirdenac estamani ine senim aluksicna esanakle. Badetga mi zo cake, zo. Badetga mi viyavena isilo, isil. L'adilitetga dic ratizac a gokoxac. Onda usdi cake ki minzate paroloc dac zo miz toktok vedi. Onda usdi cake ki saparume paraoloc dac zo miz oninge vedi. Lasi toktok z'onda do sekanexu e rac kuxkurtexu. Kamunetga jez bram, bram rumili vorti e aluksitga d'igo skjalinji. You have been sleeping, you will wake up into light. Let the world of dreams fall away. You have been blind with blank spaces where eyes should be. You will start to see. You will be given your birth-right. Your other deadened senses will start to awaken. Keep what is sacred, sacred. Keep what will be revealed silently-silent. Do not give pearls to swine. Cured is the one who speaks these sacred words in a foreign tongue. Cursed is the one who writes these sacred words in a foreign hand. May that one's tongue whither and fingers shrivel. Step through the gate, the strong stone gate and begin the ascent of the stair case.
Naxt Gorputi Book of the Body 1. Kamama Bejigum onda cakege di Kamama wakculi, vagege xog di dawag. Onu straconege e aluksige negarekle e majestretkle d'onuxa. Onu lâ€™ezagutege d'inder gelaz onum, car te hambi onu ikusege di Kamama otri. Onu ikusege di barot surimi nebi je lobege kuzut dic tengelac ze namuc. Namuc l'ahalecge ibilkle, l'ahalecge spogarkle. Ox onlarda l'uldanecge, onlarda lah majestretecge dic onlardxa. Onlarda jaraitucge wankelankle inistod bret. The Elephant Once there was an orphan Elephant, wandering around a jungle. She was lost and began to cry, and pity herself. She thought it would be better if she died. She didn't know her own strength, because she had never seen another of her kind. She saw a single beam of light, shinning between the shafts of the trees. The trees could not walk, could not escape. Yet they did not weep, they did not pity themselves. They continued to sway in the wind. 2. Didwa Didwa cake di navoj bekiv, solus ahale narpatankle sur vesic e velemah ga. Bejigum Didwa narpatanege sur cowas Erya, e Erya esanege, 'Xwaet, didwa gcibek. Ben komenena di sen, e rina di sen kajiz kum yexli sen lah mugitexu. Didwa skonsege dic aneltunac Erya e maradege nem cakege. Erya gcopartisk jarige e vigatege hilkle di Didwa. Onda vadige. Didwa narpatanege og sur cowas om. Og vigatege. Didwa kutinage vruo. Erya comhepege, tia skuizi katalkle. The Fly The fly is the smallest of creatures, but can land on both the mighty and the weak. Once the Fly landed on the nose of Lion, and the Lion said, 'Beware, puny fly. I will eat you and tear you limb from limb if you don't move. The Fly ignored the threats of the Lion and stayed where it was. The lion became very angry and tried to kill the Fly. It failed. The Fly landed again on his nose. Again he tried. The Fly shortly returned. The Lion gave up, too tired to care.
3. Sokwili Sokwili vorti, breyi, cakege di nini gazti vilti. O cakege di vortiv e purov z'emberac om. Bejigum, Xabinu belutuli komenege yackle d'ub om. Onu madrini e viyel cakege ze ricac tilsimi. Onu nahige d'o, e egun bejigi onu gerumege d'o, esanege, 'komenetga, vesaranhe, kutinatga miz ben a palast benim, e ben pizeamena miz canponac zlati e ben kubexena di sen sur canperparac atlazi.' Nini esanege, 'Gadelbodet di ben, sen vladre, ben l'ahalexu te cakkle miz kelonda tia viyel e nagli.â€™ Xabinu rabiami jarige e vivatege d'o enla sokwili. The Horse The strong, beautiful Horse used to be a handsome young man. He was the strongest and the bravest of his people. Once, a powerful Queen came to visit his village. She was old and wise in the magical arts. She desired him, and one day she stopped him, saying, 'come, love, return with me to my palace and I will shower you with golden coins and we will lie together on sheets of satin'. The man said, 'Leave me alone, you hag-I could never be with someone so old and ugly.' The Queen became furious and turned him into a Horse.
4. Bakla Onda cakege di Rejo cmesoji e deohumi krevi. Rejo da alakumege di tub car plezur, car zabav, car alegria lovini ze hilum. Ubac ax ce rejland om xarongimecge, e tilko viyel e gcigazte tipsac bizirik tamen. Solus duam Reji azert krev l'ugansvecge. O gibege d'udhedhek jâ€™od teraz, gilac bizirik ut ce rejland ondam jodexu xtokle di hob. Pasludinat da xacitage c'ubac minden. Onda cakege di veub, nini viyel ki dage dic semec dalapani a tubac, semec cabit tej. Ol cakege di gil bejigi tamen. O mamege tilko dic rokac noli. Mixomis gavege di gciseme om cak Rejo e alegarege di bizirin gcisemeli. Rejo xabege e kromkege di skornah binojinsi. Mixomis sigle inistod ulakan, solus o l'ahalege vurkle di semi. O vagege xog di land, sicege di kelkonda ki ahalege xahkehitkle d'onda mamege di mendek. O alakumege di Sorgin e onu xancige d'onda enla bakla, esanege 'sen murtuogena di krev daliki, e ecogena di cec e estam.' Rejo estamege car letadi comprovar mu. The Mosquito There was a cruel and blood thirsty king. This king went to war for pleasure, for fun, for the simple joy of killing. Many villages in his kingdom were devastated, with only the old, and the very young males left alive. But the king's lust for blood was far from being filled. He sent out an order saying that from now on, any boys left in his kingdom would have to join the army. This proclamation was read in all of the villages. There was a villager, an old man who had lost his eight sons to the wars, as well as most of their sons. There was one boy left. He was only five years old. The Grandfather took his Grandson in front of the King and pleaded for his Grandson's life. The King laughed and slit the child's throat. The Grandfather shook with anger, but could nothing. He wandered around the country, looking for someone who could help him get revenge. He went to the Witch and she turned him into a mosquito, saying, 'you will suck the blood of the wicked, spreading disease and death.' The King died of malaria the following summer.
5. Vuc Bejigum, VeBugid semege dic xiolac bekhem e lusege azert onlarda vuckle e rabkle. VeBugid da gciri cakege e vaktac onceki nizi lah genixi suvico cakecge tedkle dic mebac om. Vemebac om adilitecge d'o koton bejigi cabi e azten onlarda suzogecge d'o j'onlarda gavexu di bukid om com od o. Gimiwunac gcidigonedi cakecge, solus lah sa bud. Ol cakecge suvico di danvon, e kigerac vorti rabecge. Vaktac nambisi cakecge. O gavege dic vaktac om a bijeli, e jarige di nini nisani. O tedege dic mebac om e erosige dic pajisac om azert koton mu. O alakumege di sonxad ki lah mamege di destin mi, e adilitege di gwiwer cabit om. The Plant Once, the Farmer sowed some seeds and waited for them to take root and grow. This farmer was very poor and his two previous harvests weren't large enough to pay his debts. His debtors had given him only one more season, and then they promised him that they would take his farm away from him. The rains were plentiful, but not too much so. There was enough sun, and his crops grew strong. The harvest was successful. He took his crops to market, and became a rich man. He paid off all of his debts and purchased his supplies for the next season. He went to his neighbour who hadn't been so lucky and gave him most of his profit.
Bezgir Bejigum ol cakege di rejland ze bezgirac ce pac. Rejo ze Bezgirac gci, gci genixi cakege e gcikedvex e madrini cakege. Egun bejigi, Rejo gezinmekege e o resahege dic namuc mangi uludon zibili kupkup. O resahege di gaztelu emberi zibi lis. O azten udhedhekege dic bezgirac cedkle dic mangoc minden od namuc dac, 'lub cakexu di desast'. Bezgirac lah arasaecge d'apaxun Rejoli, solus onlarda vurecge mi onlarda xudhedhekege utbyen. Mangoc minden xacedecge od namuc tewes bejig. Onda da xacege di pugad emvi. Egun bejigi, mango da, madurege e erorige enla zibi. Onda vluige nem Rejo emberi bainatuge. O resahege di mango e galdetege di premier mi onda cakege. Premier kontatege d'onda j'onda cakege di mango, kwal oltaimi gyonroyu. Rejo azten udhedhekege je mango xebakige a gabalac bek e o adilitege di gabal a ministerac kazde olom. Mikor o jedege je kwal lah cikagoni cakege, o komege di restajo z'onda e komprenege otoke oltaima onda cakege. O cimkege azert cabi. Egun mu, Rejo emberi, mit hob ondam, alakumecge di zibi supro sickle azert kwalac dac cabi. Ol cakecge dic namuc mangi ax, solus bezgirac ax cakoecge tej. Rejo emberi lah nahege vickle dic mangoc miz bezgirac, nu o udhedhekege minden z'onlarda xahilkle. Lazhadeg aluksige. Mikor gazetac yegarecge di Rejo bezgiri madrini, o sozarege, 'Egun irisitige ovalo'. Tisunac ze bezgirac xapitacge byen minden a rando paci. Ol cakege di bim tami ce rando paci e pac denamuli ce yud ine bimi. Rejo bezgiri ikusege je yexli nudac ondam ahalexu zeharkatu dreist a pac denamuli, onlarda cakoxu xumarkle. Miz gorput mokani om, o vurege di most dreist bim e bezgirac tisunac betretenecge dreist onda yegarkle di nawar paca denamuli. O darige di cosir minden. Bezgir bejigi lah kirege di Rejo e da arasage kum cober gavkle di mendek. Amik o zeharkatuge dreist gorput Rejoli, o rompege di xpiz enla odein Rejoli. Rejo wawakunege car cosir, solus o darige di cosir jis nudac minden ondam zeharkatucge nawaro. Azten o kagluzege. Rejo emberi veikusege di gaza minden. O tia stokanami cakege j'o udhedhekege di Rejo bezgiri xumarkle. Mikor Rejo bezgiri oraitege di galenam galdetege d'o, 'Sen cake di rejo onlardam, mert sen blinege estamkle azert onlarda na?' Rejo bezgiri stretpelege, 'Car ben cake di rejo onlardam.' Rejo emberi tia stokanami cakege j'o kaktojege cakkle od egun do e o udhedhekege je bezgirac ce pac denamuli xavibecna od malutio zavxi.
There was once a kingdom of monkeys in the forest. The King of the Monkeys was very, very large, and was very kind and wise. One day, the King was strolling and he noticed mango trees along the side of a river. He also noticed a human castle downstream. He then ordered the monkeys to remove all the mangos from these trees, 'or there would be disaster'. The monkeys did not understand the King's intention, but they did as told anyway. All the mangos were taken off these trees except one. This one was hidden behind a nest. One day, this mango was ripe and fell into the river. It flowed downstream where the human King was having a bath. He noticed the mango and asked the Prime Minister what it was. The Prime Minister told him it was a 'mango', a fruit of wonderful taste. The King then ordered that the mango be cut into small pieces and he gave a small piece to each of his ministers. When satisfied that mango was not poisonous, he ate the rest of it and realized how tasty it was. He craved for more. The next day, the human king, with his troops, went upstream to search for more of these fruits. There were lots of mango trees, but also lots of monkeys. The human king didn't want to share the mangos with the monkeys, so he ordered all of them to be killed. A massacre started. When the news reached the wise Monkey King, he commented, 'The day has finally arrived'. The thousands of monkeys were chased all the way to the edge of the forest. There was a deep cliff at the edge of the forest, and a bamboo forest on the other side of the cliff. The Monkey King saw that if his subjects could cross over to the bamboo forest, they would be saved. With his huge body, he formed a bridge over the cliff and thousands of monkeys trampled over him to reach the safety of the bamboo forest. He endured all the pain. One monkey did not like the King and he saw this as an opportunity to get even. As he was crossing over the King's body, he pierced a spear through the King's heart. The King scream in pain but endured the pain until all his subjects were safely across. Then he collapsed. The human king witnessed the whole thing. He was so touched that he ordered the Monkey King to be saved. When the Monkey King recovered his consciousness, the human king asked him, 'You are their King, why did you bother to die for them?' The Monkey King replied, 'Because I am their king.' The human king was so touched that he decided to be a good king from that day and he ordered that the monkeys in the bamboo forest be protected from harm forever.
7. Uv Vemunka maderi C'in voljege di gabal maderi e vurege di klogjo, e mikor onda xagorvenege, ciu ki ikusege d'o khidexege, car onda jage cakkle di munka z'iluc lub duxac. Mikor Marki ze Lu ikusege d'onda, o galdetege, 'Mi ric sen mame na?' C'in stretpelege, 'Ben vecivar tilki cake, otoke ben ahale mamkle di ric ut na? Ol cake di gaza bejigi, rusum. Mikor ben nahi vurkle di klogjo, ben itxarone te d'onda worde di lavur benim. Ben yunine zaxvo ug trankvilkle di rozum benim. Mikor ben yuninege inistod egunac nasi, ben l'ehat mame dic gondolac ut ze heatac lub mirtib, ze baxlikac lub provitac. Mikor ben yuninege inistod egunac noli, ben l'ehat mame dic gondolac ut ze laudi lub nod, ze kelb lub traketzum. Mikor ben yuninege inistod egunac njiwaswili, ben tia tranvili cakege je ben du je ben mamege dic randac ya e wib e gorput. Inistod tod do, vebelut e kort om l'ehat ekzistege azert ben. Kelb benim xapoikege e sebac kirapim minden gcidobege. Do post, ben alakumege enla pac bergi, e amadanege di naturo ceili ze namuc. Yexli ben arkituxu d'onda mit wib wukbi, e ben ahalexu ikuskle di klogjo ot, ben aluksi voljekle, yexli lah, ben lah voljexu. Byen da ben malebego lovino cielo mit cielo. Do cake doso di xuc j'emberac divoc yexli duxac vurexu dic klogjoc.' The Oak Woodworker Ch'ing carved a piece of wood and made a bell stand, and when it was finished, everyone who saw it marveled, for it seemed to be the work of gods or spirits. When the Marquis of Lu saw it, he asked, "What art is it you have?" Ch'ing replied, "I am only a craftsman--how would I have any art? There is one thing, however. When I am going to make a bell stand, I never let it wear out my energy. I always fast in order to still my mind. When I have fasted for three days, I no longer have any thought of congratulations or rewards, of titles or benefits. When I have fasted for five days, I no longer have any thought of praise or blame, of skill or clumsiness. And when I have fasted seven days, I am so still that I forget I have four limbs and a form and body. By that time, the ruler and his court no longer exist for me. My skill is concentrated and all outside distractions fade away. After that, I go into the mountain forest and examine the Heavenly nature of the trees. If I find one of superlative form, and I can see a bell stand there, I put my hand to the job of carving; if not, I let it go. This way I am simply matching up 'Heaven' with 'Heaven.' That's probably the reason that people wonder if the results were not made by spirits."
8. Mo Umperitetga d'ember alakumege di pac sakle di midol bekhem je rabe en nawayi namuli e kutina mit talaz ze diramac e pedac, gondolege j'o mamege mi o alakumege azert, o kuajani cakexu na? Ember yuce di byen je dadena d'onda com od misar, e ox onda pabe di byen do byen bek, resahe di pogred bekhem bek, e balhderi e sormi jari canoro. Onda cake kum ember ki yuce di midol e jedi kutina mit talaz ze diramac e pedac. Ember otri alakumege enla pac yuckle di midol, e kutinage mit eraman ze diramac. Onda cake kum ember inistod byen ki jedi jari mit zod j'onda mame jez etek bek, e destire d'etek e balhderi e sormi jari. Ember otri kutinage e eramane di eraman oskoli incens midol j'o yuce. O cake kum d'ember ki ikuse di rozum om lasaip jari, e gondolac om zabaldup, e azten destire d'etek om e balhderi e sormi jari. Azten ember otri pasvijate dic kugobatac maderi namuli incens midol. Onda kum o ki winstege di stump ze lagac piskline e azten destire om. Minden ze veyucac da, kis jedli jariec erezo post etek karekixi e balhdera e kapsoni jaric, destirec dic etekac onlardam e kropec erezo a mab. Minden z'emberac dac maherumecna pobleke di wid og. The Maple Suppose a man goes to the forest to get some of the pith that grows in the center of a tree and returns with a burden of branches and leaves, thinking that he has secured what he went after; would he not be foolish? A person seeks a path that will lead him away from misery; and yet, he follows that path a little way, notices some little advance, and immediately becomes proud and conceited. He is like the man who sought pith and came back satisfied with a burden of branches and leaves. Another man goes into the forest seeking pith and comes back with a load of branches. He is like the person on the path who becomes satisfied with the progress he has made by a little effort, and relaxes his effort and becomes proud and conceited. Another man comes back carrying a load of bark instead of the pith he was looking for. He is like the person who finds that his mind is becoming calmer and his thoughts clearer, and then relaxes his effort and becomes proud and conceited. Then another man brings back a load of thewoody fiber of the tree instead of the pith. Like him is one who has gained a measure of intuitive insight, and then relaxes his effort. All of these seekers, who become easily satisfied after insufficient effort and become proud and overbearing, relax their efforts and easily fall into idleness. All these people will inevitably face suffering again.
9. Tolakwa Ce zad inistod egun comprovari bejigi Tolakwa spotege cirka, soralsalege e kantege poziko. Dosdali preterirege, eramanege di gcenklatva madaminij o gavege a pugad. “Mert lah komenetga e vakatetga mit ben na?” esanege di tolakwa, “incens munka inistod byen do na?” “Ben xahkehite tiendkle d'akul azert hec,' esanege Dosdali, 'e di sen vuretga di ro.” “Mert bline cirka hec na?' esanege di Tolakwa; “Biz mamec peleno di digoned akuli.” Solus Dosdali vulgitege e jaraituge munkakle. Mikor hec komenege di Tolakwa lah mamege d'akul, e estamege car azan-amik onda ikusege dic dosdalic sadulosecge eguno di madamin e graen od tiendac onlarda kanjevege inistod comprovar. Azten Tolakwa ezagutege, 'onda mit cake adarmkle azert egunac jodi. The Grasshopper In a field one summer's day a Grasshopper was hopping about, chirping and singing to its heart's content. An Ant passed by, bearing along with great toil an ear of corn he was taking to the nest. "Why not come and chat with me," said the Grasshopper, "instead of toiling and moiling in that way?" "I am helping to lay up food for the winter," said the Ant, "and recommend you to do the same." "Why bother about winter?" said the Grasshopper; "We have got plenty of food at present." But the Ant went on its way and continued its toil. When the winter came the Grasshopper had no food and found itself dying of hunger while it saw the ants distributing every day corn and grain from the stores they had collected in the summer. Then the Grasshopper knew: It is best to prepare for days of need.
10. Buc Vecalupa, inistod pi hir, gavege miz o bezgir somokkle d'o amik ce meli. Amik o indulege re ahasi ze LandGriki, tempest xobi aluksige inistod mero meli daldirmakege e o, bezgir om, e sevel minden xaredianege iwokle car bizirinac onlardam. Buc ikusege di bezgir kampege dic brozemac, e umperitege j'o cakege d'ember (kim onda esanege phatkle zaxvo), komenege e tokige d'ondaxa alat o, digimkle d'o sur het nawaro a bruah. Mikor Buc iritsige miz talaz ondam ikuxun landi lah we od Athina, onda galdetege di Bezgir yexlir o cakexu di Vathina. Bezgir stretpelege j'o cakege, e o xasucege di vamilio met bejigi ce hiri do. Buc azten ugansege yexli o ezagutexu di Piraeus (stev Athini rikteni). Bezgir gondolige di buc minzatege z'ember, bezgir erazunege j'o ezagutege gcimano d'o e j'o ami daslinki cakege. Buc, cusuli, car ze hamisamac dac, martege di Bezgir alat mul e cupumege d'o. The Dolphin A sailor, bound on a long voyage, took with him a Monkey to amuse him while on shipboard. As he sailed off the coast of Greece, a violent tempest arose in which the ship was wrecked and he, his Monkey, and all the crew were obliged to swim for their lives. A Dolphin saw the Monkey contending with the waves, and supposing him to be a man (whom he is always said to befriend), came and placed himself under him, to convey him on his back in safety to the shore. When the Dolphin arrived with his burden in sight of land not far from Athens, he asked the Monkey if he were an Athenian. The latter replied that he was, and that he was descended from one of the most noble families in that city. The Dolphin then inquired if he knew the Piraeus (the famous harbor of Athens). Supposing that a man was meant, the Monkey answered that he knew him very well and that he was an intimate friend. The Dolphin, indignant at these falsehoods, dipped the Monkey under the water and drowned him.
Culens Bejigum, laman hir, ol cakege di ziskwagawonisgi bek. Egun bejigi tempest erorige di hemo paci ondam. Kidlat lustregege, huk camege, e namu estami, xakohotege di kidlat, cotege dic gliamac. Helkac salecge inistod bret e hamar pac xerege. Ganatlac mestresi gudacge sovajo ce votemah kazdi oltxicge di nawar od gliamac e moged. “Keb! Keb!”, ziskwagawonisgi bek skralege. 'A zibi!' O pubege dic krahac, o jibanege d'oxa enla rabiam tempesti, e kodige xtukap, didwage is nawar zibili. Solus inistod o didwage o ahalege ikuskle je ganatlac ax xazervege, xadicge dic gliamac, miz lah cober spogari. Tambuo, vangya bihoki, byen umarkle dic onlarda, komenege d'onda. O picelege a zibi, martege d'oxa enla mul, e didwage paso dreist keb kgalevi terazi. Tangan ludege od pac erem cakege kum tangan masirimi. Moged hrubi vurege spakkle bug senspinahi. Val ze gliamac paskiganege supro ce yud bejigi e azten yud ine. Gliamac blejyowami spronecge jibwa o. Cahemege e gabege jez bludisk opartisk kebi, ziskwagawonisgi bek, didwage puro. Ovalo, mikor o cakege dreist nawayi pac, o siglege dic krahac ondam, e behavilege dic tantac yi muli mere tamen gahege a ugidalic ondam. Tantac gcibek padnutege liso dic tlusac kum enla odein tukisi e pazustege miz sis. Azten ziskwagawonisgi bek bejigum cabi didwage jez gliamac e moged a zibi, martege d'oxa en mul beji e didwage paso og dreist pac erem. Paso e orkse o didwage, tod e tod og, od zibi a pac, od pac erem a zibi. Ugidalic xutuli ondam cakecge. Ozidac bruletili cakecge. Sambabac ondam yugkunecge. Oskenijigac ondam , xivuzege di moged, cervone ikatzac kum jaricge. Rozum ondam lingotege kum pusinge kum helkac lingote. Solus tamen ziskwagawonisgi bek didwage tamen. Inistod tod da, duxac bekhem-mokawecge overhed ce palast hodeili ze zlat e niver. Onlarda skokecge begiratkle liso. E onlarda ikusege di bek didwage inter gliamac. Onlarda pintecge c'onda miz oningec pervekti. Kuzut odunlac z'akulac myodi onlarda stankyacge, 'Begiratetga ce culens kuajani! Onda vigate dovenkle di keb paci kgalevi miz sparvanac bekhem muli! Gcikevasbos!' E onlarda xabecge. Solus bejig ze duxac doc, kedege pistlo, xancioge d'onlardaxa enla nixra zlati e didwage, liso is weg kebi ziskwagawonisgili bek. Ziskwagawonisgila reage elot dic gliamac og mikor nixra wukbi miz oskenijigac kum zlat teuzi komenege c'onda. 'Alakumetga pase di culens bek! Khutetga terazo e umaretga di senxa- hambi onda hwiri sa cake. Solus ziskwagawonisgi bek jaraituge tilko didwakle jez moged e gliamac. Onda ahalege nodamkle di nixra wubki didwage stevel onda kum tangan metsikap jaraituge, esanege, 'gerumetga, ziskwagawonisgi bek kuajani! Umaretga di tsenxa! Umaretga di senxa! “Ben lah jode di nixra wukbi lobi, eztulege di ziskwagawonisgi bek, kontatege di wad do kum. Yim gelaz benim, culens mortsi, ahalexu kontatkle di ben gazac oz sideno. Wad! (eztul, eztul), ben lah jode di wab. Ben elot (eztul) jode di kelkonda xahkehitkle.” E duxa, ki cakege di nixra wukbi, ikusege di ziskwagawonisgi bek didwage jez gliamac, gondolege tambuo di molde ensamrati gelaz ondam. Onda ahale ikuskle d'onlarda
stevel xtuki. Ot onlarda cakecge, dic duxac senrenti, xabecge e minzatecge, amik ganatlac ax wawakunecge inistod cosir e bib od gliamac bajo. E onda lotsatur jarige. Azten nahi surimi bejigi xamyendige en odein ondam. Ilu gi onda cakege, onda nahege tilko kum ziskwagawonisgi bek do, e xahkehitkle. â€œBen xahkehitena!' onda stankyage e miz kedac bago dac, onda aluksige uldankle. Notyans e notyans ze sipulic trauti verxicge od oskenijigac ondam. Brozem e brozem, onlarda vluicge liso kum gimiwun bejali sur keb, sur pac, sur ganatlac e sur ziskwagawonisgi bek olardaxa. Gliamac estamecge e moged aluuksige zabaldukle. Ziskwagawonisgi bek, cuciani e nadi, roketege xog stigal xabege inistod alegria. 'Nu, do ben kirege,' onda stankyage. Sipulic nixrali saazecge od diramac ereli. Moged kodige supre od aki bruletili. Mirakelo, nem sipulic doc krevyonecge, bizirin bago aslilkage-blagurinac, pedac, e switmulac gacli. Rumput amuva aslilkage supre od inter himdoyuc sireni tamen. Nem sipulic trautecge sur krahac ziskwagawonisgili, ugdalic bago rabecge terazo. Ugdalic cervone, ugdalic amuva, ugdalic ozawan, nurkac megvakiti oz! Culens gcibreyi oz! Ganatlac minden begiratecge xa inistod haritu. Onlarda esi e mano cakecge. Lah bejig xamaluticge. Supro stevel ce stigal zabaldu soa, onlarda ahalecge ikuskle d'ami puro, ziskwagawonisgi bek, strikege e soarege inistod jataxi. Mikor espor minden lah cakege, kelotoke onda umarege d'onlarda. 'Hura!', onlarda skralecge. 'Hura azert ziskwagawonisgi puro bek, e azert gimiwun mirakeli.
The Bird Once, long ago, there was a little parrot. One day a storm fell upon his forest home. Lightning flashed, thunder crashed, and a dead tree, struck by lightning, burst into flames. Sparks leapt on the wind and soon the forest was ablaze. Terrified animals ran wildly in every direction, seeking safety from the flames and smoke. "Fire! Fire!" cried the little parrot. "To the river!" Flapping his wings, he flung himself out into the fury of the storm and, rising higher, flew towards the safety of the river. But as he flew he could see that many animals were trapped, surrounded by the flames below, with no chance of escape. Suddenly a desperate idea, a way to save them, came to him. He darted to the river, dipped himself in the water, and flew back over the now raging fire. The heat rising up from the burning forest was like the heat of an oven. The thick smoke made breathing almost unbearable. A wall of flames shot up on one side, and then the other. Crackling flames leapt before him. Twisting and turning through the mad maze of fire, the little parrot flew bravely on. At last, when he was over the center of the forest, he shook his wings and released the few drops of water which still clung to his feathers. The tiny drops tumbled down like jewels into the heart of the blaze and vanished with a hissssssssss. Then the little parrot once more flew back through the flames and smoke to the river, dipped himself in the cool water, and flew back again over the burning forest. Back and forth he flew, time and time again, from the river to the forest, from the burning forest to the river. His feathers were charred. His feet were scorched. His lungs ached. His eyes, stung by smoke, turned red as coals. His mind spun dizzily as the spinning sparks. But still the little parrot flew on. At this time, some spirits -- were floating overhead in their cloud palaces of ivory and gold. They happened to look down. And they saw the little parrot flying among the flames. They pointed at him with perfect hands. Between mouthfuls of honeyed foods they exclaimed, "Look at that foolish bird! He's trying to put out a raging forest fire with a few sprinkles of water! How absurd!" And they laughed. But one of those spirits, strangely moved, changed himself into a golden eagle and flew down, down towards the little parrot's fiery path. The little parrot was just nearing the flames again when the great eagle with eyes like molten gold appeared at his side. "Go back, little bird!" said the eagle in a solemn and majestic voice. "Your task is hopeless! A few drops of water can't put out a forest fire! Cease now and save yourself -- before it is too late." But the little parrot only continued to fly on through the smoke and flames. He could hear the great eagle flying above him as the heat grew fiercer, calling out, "Stop, foolish little parrot! Save yourself! Save yourself!" "I don't need a great, shining eagle," coughed the little parrot, "to give me advice like that. My own mother, the dear bird, might have told me such things long ago. Advice! (cough, cough), I don't need advice. I just (cough), need someone to help." And the spirit, who was that great eagle, seeing the little parrot flying through the flames, thought suddenly of his own privileged kind. He could see them high up above. There they were, the carefree spirits, laughing and talking, while many animals cried out in pain and fear from the
flames below. And he grew ashamed. Then one single desire was kindled in his heart. God though he was, he just wanted to be like that brave little parrot, and to help. "I will help!" he exclaimed and, flushed with these new feelings, he began to weep. Stream after stream of sparkling tears poured from his eyes. Wave upon wave, they washed down like cooling rain upon the fire, upon the forest, upon the animals and upon the little parrot himself. The flames died down and the smoke began to clear. The little parrot, washed and bright, rocketed about the sky laughing for joy. "Now that's more like it!" he exclaimed. The eagle's tears dripped from burned branches. Smoke rose up from the scorched earth. Miraculously, where those tears glistened, new life pushed forth --fresh shoots, stems, and leaves. Green grass pushed up from among the still glowing cinders. Where the teardrops sparkled on the parrot's wings, new feathers now grew. Red feathers, green feathers, yellow feathers -- such bright colors! Such a handsome bird! All the animals looked at one another in amazement. They were whole and well. Not one had been harmed. Up above in the clear blue sky they could see their brave friend, the little parrot, looping and soaring in delight. When all hope was gone, somehow he had saved them. "Hurray!" they cried. "Hurray for the brave little parrot and for the miraculous rain!" 12. Wesa Wesa saranhekle di nini vilti le, e hejige di Venus xancikle d'onu enla wib ikweli. Venus konsentege di jond onum, e pingage d'onu enla damsel breyi, donk len ikusege d'onu e saranhege d'onu, e gavege d'onu hemo bruid om cakkle. Amik niz plesterecge ce saa, Venus kivanege kesvetmakkle yexli Wesa carze xanci ardremezi onum xancige dic imbitzuc bizirini tej, tokige d'akubra ce berdesta mani. Wesa, duge digon di sangte pelen onum, alzerege od divan e casege d'akubra, kivanege komkle d'onda. Venus gcixazibi cakege e og bebege d'onu kutinakle a ardremez onum agenti. The Cat A Cat fell in love with a handsome young man, and entreated Venus to change her into the form of a woman. Venus consented to her request and transformed her into a beautiful damsel, so that the youth saw her and loved her, and took her home as his bride. While the two were reclining in their chamber, Venus wishing to discover if the Cat in her change of shape had also altered her habits of life, let down a mouse in the middle of the room. The Cat, quite forgetting her present condition, started up from the couch and pursued the mouse, wishing to eat it. Venus was much disappointed and again caused her to return to her former shape.
13. Redi Bejigum ol bizirige di Redi ki dakin rubege di tod vurege dic kuc ne hauli en yezor. Bejigum Buma yacege d'om ce pac e jondege d'o amic cakkle, post laudige lar di Redi. Redi aprege j'ami cakkle miz o e olar dakin rubkle di tod yezor re egunac ax. Solus Buma aspergi jarige hamar di toki e kontage di Redi, 'Ben kutinana a hem en pac, e yexli sen nahexu kunango yackle di ben, sen ahale yackle di ben ot. Redi, egunac ax post, kaktojege yackle di buma ce pac. Mikor onda yegarege di pac, onda l'ahalege arkitukle di buma, mero acege en wehoz malumezi. Buma galdetege di Redi swidakle jis neb eguni gorvenege e kontage d'onu j'o ahale ebuhsidkle tilko inistod noh. Redi kaktojege swidakle. Onda skokege je lo ze saksalac d'egun mu madun abredi. Saksalac zhurecge dic kantac sankti bekhem, e buma stretpelege miz bail. Onlarda gondolecge je da mel doni cakege, saksalac kaktojecge paskiganege lis di buma. Solus inistod smar Buma balekanege e domahanege en wehoz ligidal bruah yezori re. Solus Redi lah mugitege. Dyen ze saksalac komenege e kohotege di Redi e onda xahilege. The Swan Once upon a time there lived a swan who used to spend time in various playful activites on a lake. Once an owl visited him in the forest and requested him to be friends, after praising the swan a lot. The swan agreed to be friends with him and they used to spend time near the lake a lot of days. But the owl soon got bored of the place and told the swan, "I am going back to my home in the wood, and if you ever want to visit me you can visit me there." The swan, after many days decided to pay a visit to the owl in the wood. On reaching wood, it could not find the owl, which was hiding in a dark hole. The owl asked the swan to take a rest till daylight was over and told him that he could come out only at night. The swan decided to take a rest. It so happened that a group of merchants were passing by the next day early morning. The merchants chanted some hymns, and to that the owl replied with a hoot. Thinking that this was a bad omen, the merchants then decided to shoot the owl down. But in the meantime the owl had fled and taken refuge in a nearby hole near the shore of the lake. But the swan did not move. The arrow from the merchants came and hit the swan and it was killed.
14. Divgasi Bejigum ol cakege d'azadi. E elot car onda azadi cakege, onda bizirige di bizirin ondam minden en mul e ezagutege di semi kia cirka utgaza gwenola solus mul. E egun bejigi amik onda iwege en yezor nem egunac mindenac xarubege, onda arkituge di divgasi onda ezagutege ki elot kutinage od hevrev bek sur land. 'Egun mi, Pani Divgasi,' esanege d'azadi. 'Ben l'ikusege di sen inistod tod hir. Nem cakege di sen na?' 'Nu,' esanege di Divgasi, 'Ben niligen mamege d'udehetimsur land seki.' 'Sur land seki!', stankyage d'azadi. 'Mi sen roce sur land seki na? Ol lah cake di land seki. Ben l'ikusege te di gaza oz. Land seki semi cake.' 'Nu,' esanege di Divgasi miz naturo mi, 'Yexli sen nahexu gondolkle di do, yakin sen ahalexu, ol l'onda ki ahalexu gerumkle di tu. Solus ot nem ben cakege likval.' 'Vero na?', esanege d'azadi. 'Vigatetga minzatkle eveo. Tilko kontatga teraz mi land da lade na? Onda minden muhi cake na? 'Lah, onda lah muhi cake.' esanege di Divgasi 'C'onda snog e vraisi e beji cake na?', galdetege d'azadi. 'Lah, onda lah snog e vraisi e beji cake,' esanege di Divgasi. 'C'onda zabaldu cake donk neb ahaloe komenkle jez onda na?' 'Lah, onda lah zabaldu cake. Neb l'ahale komenkle jez onda.' 'C'onda uli e dugeni donk ben ahale mugitkle dic pinanac benim en onda e di cowas benim jez onda na? 'Lah, onda uli e dugeni cake. Sen ahalege iwokle en onda.' 'C'onda mugite lub vlui inistod erekac na?' 'Lah, onda lah mugite lub vlui inistod erekac.' 'C'onda lude kunago inistod brozemac miz ewin wobi na?', galdetege d'azadi, potrigasixi car ze yod ze lacha. 'Lah!' di Divgasi, egi. 'Onda lude te inistod brozemac je ben ikusege.' 'Ha!' stankyage d'azadi triumvo. 'Ci ben kontage di sen je land seki da senim semi cakege na? Ben galdetege di sen, e sen erazunege di ben j'onda lah muhi lub beji, lah zabaldu lub uli cake, e j'onda lah vlui inistod erekac lah lude inistod brozemac. E yexli onda cake dic gazac surimi bejigi, mi onda cake solus semi na? Lah kontatga di ben.' 'Nu, nu,' esanege di divgasi, 'yexli sen percaktoji cake gondolkle je land seki semi cake, ben je sen muset jaraitu gondolkle di do. Solus utole ki ezagute mi mul cake e mi land
cake esanexu je sen azadi kuajani tilki cake car sen gondole j'utgaza sen l'ezagute te semi cake car elot sen l'ezegute te.' E azten, divgasi comgabege, emvavulgitege d'azadi en urmel bek muli ondam, aluksige di hevrev dreist land seki semi cakege. The Turtle Once upon a time there was a fish. And just because it was a fish, it had lived all its life in the water and knew nothing whatever about anything else but water. And one day as it swam about in the lake where all its days had been spent, it happened to meet a turtle of its acquaintance who had just come back from a little excursion on the land. "Good day, Mr. Turtle!" said the fish. "I have not seen you for a long time. Where have you been?" "Oh", said the turtle, "I have just been for a trip on dry land." "On dry land!" exclaimed the fish. "What do you mean by on dry land? There is no dry land. I had never seen such a thing. Dry land is nothing." "Well," said the turtle good-naturedly. "If you want to think so, of course you may; there is no one who can hinder you. But that's where I've been, all the same." "Oh, come," said the fish. "Try to talk sense. Just tell me now what is this land of yours like? Is it all wet?" "No, it is not wet," said the turtle. "Is it nice and fresh and cool?" asked the fish. "No, it is not nice and fresh and cool," the turtle replied. "Is it clear so that light can come through it?" "No, it is not clear. Light cannot come through it." "Is it soft and yielding, so that I can move my fins about in it and push my nose through it?" "No, it is not soft and yielding. You could not swim in it." "Does it move or flow in streams?" "No, it neither moves nor flows in streams." "Does it ever rise up into waves then, with white foam in them?" asked the fish, impatient at this string of Noes. "No!" replied the turtle, truthfully. "It never rises up into waves that I have seen." "There now," exclaimed the fish triumphantly. "Didn't I tell you that this land of yours was just nothing? I have just asked, and you have answered me that it is neither wet nor cool, not clear nor soft and that it does not flow in streams nor rise up into waves. And if it isn't a single
one of these things what else is it but nothing? Don't tell me." "Well, well", said the turtle, "If you are determined to think that dry land is nothing, I suppose you must just go on thinking so. But any one who knows what is water and what is land would say you were just a silly fish, for you think that anything you have never known is nothing just because you have never known it." And with that the turtle turned away and, leaving the fish behind in its little pond of water, set out on another excursion over the dry land that was nothing
15. Inad Bejigum ol cakege d'ember ki yucege di Byen Veri ce Himalayac. O katalanege di semi azert bus minden z'aki lub ec jataxic cieli, solus o yucege di rekazixun j'ahalege cedkle dic beridanac minden speredeli. Iluc xairecge di derov e wed emberi e kaktojecge kelmikle di rozum om. Azten bejig z'iluc sumgidege d'oxa inad kum e agerige ce Himalayac, kantege, Cio xanci, Cio ageri e litxi. Veyuc nodamege di kant da mere bitege d'o tia bud, kumsi o arkituxu d'otax muli beji azert deohum ondam, lub kumsi o cakexu di rausim xaliberaxexu senvoclo. O gondolege, 'Ovalo, ben arkituge di rekazixun veri je ben yucege inistod tia hir. O pabege d'ahot e ovalo arkituge d'inad zimanli. O mamege di rozum o omrige d'inad e esanege, 'Ci sen cakege ki kantege di kant sankti je ben elot nodamege na? Yexli sen cakexu, bitetga kantkle d'onda cabi.' Inad stretpelege, 'Tak, onda cake di kant benim, solus ben l'ahale kantkle d'onda cabi jis ben komege di kelkan car ben malnutri cake. ' Nini rokuge derovo, esanege, 'Onda mamege di signivan zo azert ben, e ben arkituge di rekazixun ondam inistod tod hir. Ben nodamege di xed tilki z'onda, bitetga itxaronkle di ben nodamkle cabi.' Inad esanege og, 'ben malnutri cake, solus yexli ben oltaimkle di wiyas e krev bli ze nini, ben gorvenena di kant.' Nini, car ze ivrig om nodamkle di rekazixun, suzogege d'inad j'onda ahalege mamkle di gorpot om post o nodamege di rekazixun. Azten Inad kantege di kant osatuli, Cio xanci, Cio ageri e litxi, Ol tranvil pervekti cake Mikor onda kayite di bizirin e sigeranac ga. Post nodamege di da, nini, post o saparumege di vi sur xkembac e namuc ligidal, igege tisto e vajege d'oxa a inad, solus inad litxige e, incens, ilu skinusi cege di gorput ninili senmaluti. The Snake Once there was a person who sought the True Path in the Himalayas. He cared nothing for all the treasures of the earth or even for all the delights of heaven, but he sought the teaching that would remove all mental delusions. The gods were impressed by the man's earnestness and sincerity and decided to test his mind. So one of the gods disguised himself as a snake and appeared in the Himalayas, singing, Everything changes, Everything appears and disappears.
The seeker heard this song which pleased him so, as if he had found a spring of cool water
for his thirst or as if he were a slave unexpectedly set free. He thought, "At last I have found the true teaching that I have sought for so long." He followed the voice and at last came upon the frightful snake. With an uneasy mind he approached the snake and said, "Was it you who sang the holy song that I have just heard? If it was you, please sing more of it." The snake replied, "Yes, it was my song, but I can not sing more of it until I have had something to eat; I am starving." The man begged him in earnest, saying, "It has a sacred meaning to me and I have sought its teaching for a long time. I have only heard a part of it; please let me hear more." The snake said again, "I am starving, but if I can taste the warm flesh and blood of a man, I will finish the song." The man, in his eagerness to hear the teaching, promised the snake that he could have his body after he had heard the teaching. Then the demon sang the complete song, Everything changes, Everything appears and disappears, There is perfect tranquillity When one transcends both life and extinction. Hearing this, the man, after he wrote the poem on rocks and trees around, quietly climbed a tree and hurled himself to the snake, but the snake had disappeared and, instead, a radiant god received the body of the man unharmed. 16. Adia Plesteri Monaho galdetege di Joxu-'C'adia mame di naturo dia na? Joxu erazunege, 'bu-wu'. The Reclining Dog A monk asked Joshu-Does a dog have the Divine nature? Joshu answered-bow-wow.
17. Digaliya Ol cakege di tutar la ki mamege dic kamapumac ax tre donk ciu ezagutege j'onu xecege di vamilio wukbi. Mikor onu xarabege j'onu e onu mamege dic semec jixeli. Da bebe di prakiz wukba ce beraskeljo atali onu, e ikwec minden ubi komenege ikuskle dic harac. Onu gcitolihte cakege. Amik harac viyelav jaricge, nokomis onlardam vurege azert onlarda mnodac busti nizi, e asvijatege di digaliya. 'Gcibinojinac nizi benim benim,' esanege di bac viyel, 'lavogalecna dic binojinac ki mamec dic kamapumac ax tre kum. Anseo digaliya da cake. O poltrigasi e miz ozidac cake. O eramanena dic harac en mnodac busti sur yudac up het om.' Onda skokege d'egun bejigi je tutar veraghextili e rabex onum adarmege alakumkle di yoculut beraskeli. Ata, ki binojinac balhderi digon cakege, gavege di sokwilix kumeap , e tokige dic mnadac busti sur heta sokwilixi. 'Nu,' o esanege, 'semes benim lavogalecna di sokwilix, lah sur digaliya, itxaronetga di digaliya eramankle dic ujekec e tiganisjoc.' Azten axat eramanege di digaliya miz gazac domji solus digaliya petral cakege. Onlarda galdetege di nokomis, 'digaliya ezagute j'o xeramankle dic binojinac. O lah senubi cakena car ze dic ujekec e tiganisjoc. The Donkey There was a chief's daughter once who had a great many relations so that everybody knew she belonged to a great family. When she grew up she married and there were born to her twin sons. This caused great rejoicing in her father's camp, and all the village women came to see the babes. She was very happy. As the babies grew older, their grandmother made for them two saddle bags and brought out a donkey. "My two grandchildren," said the old lady, "shall ride as is becoming to children having so many relations. Here is this donkey. He is patient and surefooted. He shall carry the babies in the saddle bags, one on either side of his back." It happened one day that the chief's daughter and her husband were making ready to go on a camping journey. The father, who was quite proud of his children, brought out his finest pony, and put the saddle bags on the pony's back. "There," he said, "my sons shall ride on the pony, not on a donkey; let the donkey carry the pots and kettles." So his wife loaded the donkey with the house-hold things, but the donkey was angry. They asked the grandmother-'the donkey knows he is supposed to carry the children. He will not be dishonoured with pots and pans.
18. Mkwa Ninic nizi bikpelecge va, mikor Mkwa tambuo d'onlarda sur byen onlardam. Bejig z'onlarda igege ikalo supro enla namu e lustige d'oxa en dirmac. Otro, ezagutege j'o muset xaporwelkle, erorige plado sur grund, e mikor Mkwa komenege e stokanege d'o miz moril ondam, e plesluklukege d'o minden, o gerumege di spak om, e sinlelege d'ageri estami cani gcibud. Mkwa vulgitege hamar d'o, car o esane j'onda lah stokanege di gorput estami. Mikor Mkwa alakumege digon, vebikpel sucege od namu, e ugansege spelso d'ami om mi Mkwa xemege enla belaji om. 'Mkwa adilitege di ben wad da,' kunulo om stretpelege. 'Bikpeletga te miz ami ki trego di sen car ze donsyan.' The Bear Two men were traveling together, when a Bear suddenly met them on their path. One of them climbed up quickly into a tree and concealed himself in the branches. The other, seeing that he must be attacked, fell flat on the ground, and when the Bear came up and felt him with his snout, and smelt him all over, he held his breath, and feigned the appearance of death as much as he could. The Bear soon left him, for it is said he will not touch a dead body. When he was quite gone, the other Traveler descended from the tree, and jocularly inquired of his friend what it was the Bear had whispered in his ear. "He gave me this advice," his companion replied. "Never travel with a friend who deserts you at the approach of danger." 19. Kahnanesgi Post cege di dalab azert slat tabi ze cantejon od Pismir Erya Ikwei, Zisgoya Cantejoni sidege ce bodok onum, e munkage yoco. Kahnanesgi komenege hamar e galdetege grinyerkle di man ze gviad kahnanesgi ligidal. Zisgoya Cantejoni jicege, e Kahnanesgi viskege di comprit onum e munkage tia asvelto j'inistod tod usayar gviad kahnanesgi xagorvenege. 'Elot begiratetga d'onda,' o esanege, 'e ikusetga otoke usuhani e krisi onda cake. Sen muset lavrakkle je ben vemunka bud mav cake ul sen. Ikusetga otoke ben nakomene ikalo dic mundimac benim.' 'Tak', erazunege di Zisgoya Cantejoni, 'solus moartetga d'odun senim, car sen trumente di ben. Mundimac senim xamrakege tilko kum zervac tiriki, e xawaporec nemux onlarda xikusec, xagciborstege di tur senerabi kum, amik benim xatiendec, tao kunligi kum.' The Spider Having received an order for twenty yards of silk from Princess Lioness, the Silkworm sat down at her loom and worked away with zeal. A Spider soon came around and asked to hire a web-room near by. The Silkworm acceded, and the Spider commenced her task and worked so rapidly that in a short time the web was finished. "Just look at it," she said, "and see how grand and delicate it is. You cannot but acknowledge that I'm a much better worker than you. See how quickly I perform my labors." "Yes," answered the Silkworm, "but hush up, for you bother me. Your labors are designed only as base traps, and are destroyed whenever they are seen, and brushed away as useless dirt; while mine are stored away, as ornaments of Royalty."
Malek Tos Blarinac nurki noli lonkec d'ikuxun od oskenijigac. Helulac xoci noli ahalec vurkle di belaji ukari. Cudac noli vurec di toktok senerabi. Kelajuan laghali e pitaxun sovaji opartiskec di rozum. Yuckle di piste e gyonroyu pek bebe. Nasinestu jede dic jodac lovini carmatoji e lah nahic trauti z'oskenijigac. The Peacock The five hues of colour steal sight from the eyes. The five musical notes can make the ear deaf. The five flavours make the tongue useless. The speed of the chariot and the wild hunt madden the mind. To look for the strange and wonderful causes evil. The Believer satisfies the simple needs of the belly and not the sparkling desires of the eyes 21. Nyani Madun bejigi, post o esanatege di Nyani irekege dic oskenijigac om e ikusege di zisdivnadasgi mokawege senxahkehito sur mul. Kum zisdivnadasgi xacucige di namu gertuv, Nyani nildaunege ikalo d'oxa sur ogibic eha bejigi je diramege enla zibi e gciyegarege reskatkle di navoj cupum. Lahsi o stokanege d'onda, zisdivnadasgi ivuzege d'o. Plomo, Nyani iznemtege d'oninge om. Minut hwiriv, post o rewinstege di gwoeles, nildaunege d'oxa og sur ogibic umarkle di zisdivnadasgi. Tod da zisdivnadasgi ivuozege gcidonalo d'o miz taler cikagoni j'oninge gogomoki e krevi jarige e maher om naskladege inistod cosir. Inistod okamjik do, vegcilyenek ikusege di Nyani nildaunege sur ogibic kampege miz zisdivnadasgi e skralege, 'Morhog, Nyani gomi, mi sen mame di likambo na? Vegoma tilki ahale olikle di bizirin om azert zamiar navoja nagli peki. Ci sen l'ezagute je sen ahale hilkle di senxa jez vigatxun umarkle di zisdivnadasgi sentaksami do na?' Nyani gabege di kic om. O begiratege enla oskenijigac pistemi o esanege lasaino, 'Ami benim, elot car onda naturo zisdivnadasgili ivuzkle cake, do lah xanci di naturo benim umarkle. The Gorilla One morning, after he had woken up, the Gorilla opened his eyes and saw a scorpion floating helplessly in the water. As the scorpion was washed closer to the tree, the Gorilla quickly stretched himself out on one of the long roots that branched out into the river and reached out to rescue the drowning creature. As soon as he touched it, the scorpion stung him. Instinctively the Gorilla withdrew his hand. A minute later, after he had regained his balance, he stretched himself out again on the roots to save the scorpion. This time the scorpion stung him so badly with its poisonous tail that his hand became swollen and bloody and his face contorted with pain. At that moment, a passerby saw the Gorila stretched out on the roots struggling with the scorpion and shouted: "Hey, stupid Gorilla, what's wrong with you? Only a fool would risk his life for the sake of an ugly, evil creature. Don't you know you could kill yourself trying to save that ungrateful scorpion?" The Gorilla turned his head. Looking into the stranger's eyes he said calmly, "My friend, just because it is the scorpion's nature to sting, that does not change my nature to save."
22. Calupa O emberac, nini yoculute. O komenege di gabal genixi muli. Ce yud da, bruah donsya cake, solus ce yud onda nawari e sen donsya cake, lah cake di most ut. O esanege di oxa, 'mar da muli genixi, e bruah ce yud da dansya bete, solus ce bruah ine onda nawari e sen donsya cake. Lah calupa alakumege di yud ine, lah cako di most zeharkatu dreist. Onda mi cake, os yexli ben vurexu di raig e miz raig zeharkatue dreist nawaro a yud ine.' Azten nini do vurege di raig, e zeharkatuege dreist nawaro a yud ine. Post zeharkatuege, o gondolege, 'raig da xahkehite di ben. Ben muset eramankle d'onda xog nemax ben alakumo.' 'Mi siz gondolec, o emberac, yexli o strivorexu inistod byen da na, ci nini da suntui strivore regardlo di raig na?' 'Lah, Bapak.' 'Mi byen suntui strivore regardlo di raig na? Post o zeharkatuege, o muset vulgitkle di raig.' The Boat "O people, a man is on a journey. He comes to a vast stretch of water. On this side the shore is dangerous, but on the other it is safe and without danger. No boat goes to the other shore which is safe and without danger, nor is there any bridge for crossing over. He says to himself, 'This sea of water is vast, and the shore on this side is full of danger; but on the other shore it is safe and without danger. No boat goes to the other side, nor is there a bridge for crossing over. It would be good therefore if I made a raft, and with the raft cross over safely to the other side.' Then that man makes a raft, and crosses over safely to the other side. After crossing over, he thinks, 'This raft helps me. I should carry it around where ever I go.' "What do you think, O people: if he acted in this way would that man be acting properly with regard to the raft?" "No, Sir." "In which way, then, would he be acting properly with regard to the raft? After crossing, he should have left the raft.'
23. Rud Bejigum ol cakege di nini ki jamarege di rud. Egun bejigi, o arkituge di kali alat namu wedigawinege d'onu gi trecut onum misterio cakege. Mikor Imperator kaskige di rud xagcebaki sarvikle di gamik prejoni, axat ninili kontage d'o j'onu duxa namuli cakege, e onu estamege amik namu erorige di grund. The Willow Once there a man who cherished a willow tree. One day he met a girl under the tree and married her, although her past was a mystery. When the emperor ordered the willow tree cut down to build a temple, the man's wife told him that she was the spirit of the tree, and she died as the tree fell to the ground.
Ile Bejigum, ol cakege di kali. Gondolac epi cakecge, rac onum traketz cakecge. Onu l'ahalege ordkle dic binojinac otro, nu egun kadze onu sidege ce kerdemi z'ile magponti. Azpian diramac macuni onu midege dic binojinac otro xabecge e haunucge. Ile xihanganege car ze onu. 'Ahizpa bek, ci sen nahe nokle di kelkan bago, di kelkan muhumi na?' L'onda lah blinege vigatkle rekazikle di kali utgaza. 'O tak, bitetga rekazikle di ben.â€? Ile rekazige di kali erabilkle dic ogibic pudi saktkle di sal ileli bejigi ce saoval. Onda nobege di poltrigas e beslut hambi onu ahalege vurkle di sal mere ahalege murdkle di mul. Mikor onu nambisege je namu kontage d'o je teraz o muset vurkle d'onda breyi. 'Ben l'ezagute dic mrakac ut. Ben ....sa epi cake.' 'Vevoj adilitege di sen shablonac ax. Sen ahale ikuskle d'onlarda en bergac, zibic, markac ozidi ze culens.' 'Ben l'ahalege,' gondolege di kali. Solus ile mamege di vido tia bud cirka onu. 'Ben vigatena', onu esanege. Onu nambisege, e ile kontage d'onu adilitkle di sal onum a ikwe viyelip c'ub. 'Solus ben munkage tia zailino.' 'Da cake otoke onda cakena, Ahizpa Bek,' esanege d'ile. 'Sen muset vickle d'adilit tum miz inec.' The Cedar A long time ago there was a girl. Her thoughts were slow, her fingers clumsy. She could not keep up with the other children, so each day she sat in the shade of an ancient cedar tree. From beneath its sheltering branches she would watch the other children laugh and play.The cedar tree felt sorry for her. "Little Sister, do you want to learn something new, something important?" No one had ever bothered to try to teach the girl anything. "Oh, yes! Please teach me..." The cedar tree taught the girl to use its tender roots to weave the first cedar basket in the world. It required patience and determination before she could make a basket that would hold water. When she succeeded the tree told her that now she had to make it beautiful. "I don't know any designs. I am..too slow." "The Creator has given you many patterns to choose from. You can see them in the mountains, the rivers, the footprints of birds..." "I can't," thought the girl. But the cedar tree had so much faith in her. "I will try," she said. She succeeded, and the cedar tree told her to give her basket to the oldest woman in the village. "But I worked so hard..." "This is how it shall be, Little Sister," said the cedar tree. "You must share your gift with others."
25. Vetu Regiment brialeni ze militia Sangte kimiskege di Vevid azert paskiganac maderi erabilkle cackle. 'Doc', onlarda gorholege, 'merkiv cakecna ul paskiganac veri.' 'L'onlarda esanena je ben koltainege di brijyon car ze ekonomi,' esanege di Vevid. 'Siz mamecna dic paskiganac veri.' 'Biz kamsamnidac di sen,' skralecge dic vetubac, adamo. 'Biz gcilusimecna mano d'onlarda, e yexli tub cakexu, biz kutinacna d'onlarda a paskiganjo. The Warrior An artillery regiment of a State militia applied to the Governor for wooden guns to practise with. 'Those', they explained, 'will be cheaper than real ones.' 'It won't be said that I sacrficed efficiency to economy,' said the Governor. 'You will have real guns.' 'Thank you, thank you,' cried the warriors, effusively. 'We will take good care of them, and in the event of war return them to the arsenal.' 26. Namu Bejigum, namu obaka wukbe. Biders ladta e deluns xanodamosge, e aderims z'embers komensge od xeds minden ikuskle mi zelmjan cakoge. Amik olos xanijaoge mit voc samariuma ze ravsya gcidona bekhem, akubra ebuhsidoge. The Tree A tree was once greatly agitated. Loud groans and noises were heard, and crowds of people came from all parts to see what was the matter While they were assembled in anxious expectation of some terrible calamity, out came a mouse.
27. Vab Bejigum, ol bizirige di Vab yud urmeli rei. Onda navoj malasi cakege e bejigum ijinanege d'ag sakle di pajic z'azadic sen vurkle di munka bud. Nu, egun bejigi, o alakumege di yud urmeli e tokige di maher ukudakumali sen sayatkle harapatu dic azadic ut. Yud xigerige tej di karamaro, mere madrini cakege e ovto xahkehitege dic azadic en yud. Mikor onda ikusege di vab ukudakumali, karamaro mi zelmjanege. Vab esanege, 'Tovwa! Ben lari cake je urmel spruvesti cakena hamar dic azadic ut, mere cakec di berjor akuli benim. Ben gcinodamege di lo ze vazadic minzatege cirka harapatu dic azadic minden en urmel da. Solus ben ezagute d'urmel kelmi gciwei, nem azadic minden nawari cakecna. Yexli azadic xerdekec, ben ahale eramankle di yi egun kazde a urmel otri nem onlarda nawari cakecna.' Azadic minden xivrigecge erabilkle di vab yegarkle di sekgel nawariv. Nu, kazegun bekhem z'onlarda voluntirecge alakumkle miz vab. Vab gavege dic azadic bekhem egunac kazde en snavel, e mikor yegarege di xkemb genixi dakin komenkle dic azadic minden e vulgitkle dic hezurac sur xkemb. Nu, onu ahalege sakle di pajis kontinusi z'azadic sen l'etek laminden. Ovalo karamaro koesi cakege e egun bejigi onda voluntirege alakumkle miz azadic. Mikor onda alakumege gertuiv di xkemb, onda komprenege di devin vab car ze azadic. Gwanderi, onda ojage dic keravotac ondam xog di gec vabi e vustege kapali di kic vabi. The Heron Once upon a time there lived a heron by the side of a pond. It was a lazy creature and once deivsed a plan to get a supply of fish without doing much work. So one day, he went to the side of the pond and put on a gloomy face without attempting to catch any fish. The pond was also inhabited by a crab, which was wise and often helped the fish in the pond. On seeing the gloomy heron, the crab asked her what the matter was. The heron said, "Alas! I am worried that the pond is going to be soon devoid of any fish, which are in turn my source of food. I overheard a group of fishermen talking about catching all the fish in this pond. But I know of a pond somewhat far away, where all the fish shall be safe. If the fish are interested, I can carry a few each day to the other pond where they will be safe." All the fish were eager to make use of the heron in reaching a safer destination. So everyday some of the them volunteered to go with the heron. The heron took some fish each day in the beak, and on reaching a large rock used to eat all the fish up and leave the bones of the fish at the rock. So she was able to get a continuous supply of fish at no effort at all. In the end, curiosity got the better of the crab, and one day it volunteered to go with the fish. When it had gone closer to the rock, it realised the foul play the heron had been playing on the poor fish. Enraged, it tightened its claws around the neck of the heron and snapped the head of the heron off.
28. Teme Teme mamege di zailnin wubki sakle dic awiunodenac car ze vigili vawiunodenali e adiac om. Solus egun bejigi onda arkituge di kawes awiunodenali e onda tokige d'onda dreist kroghen ondam gelaz e gezinmekege inter awiunodenac. Haruv je xecege d'awiunodena, kawes kim Teme sibege, e aluksige pabkle di teme en jantzi awiunodenali, car, dadege di haruv, com bek, o komege d'onu hamar. The Wolf A wolf found great difficulty getting at the sheep because of the vigilance of the shepherd and his dogs. But one day it found the skin of a sheep, so it put it on over its own pelt and strolled down among the sheep. The Lamb that belonged to the sheep, whose skin the Wolf was wearing, began to follow the Wolf in the sheep's clothing; so, leading the Lamb a little apart, he soon ate her. 29. Cajmezor Egun bejigi cajmezor lusege re uludon zibili azert calupa promkle d'onu tribet zibi. Asket preterirege e gcidacege balhdero di beletuxun mirakeli, zeharkatuge mont dont ibilege dreist mul. Cajmezor sonrige e galdetege d'o, 'Otoke tod sen waswasege japanekkle di beletuxun oz na?' 'Rokac noi nasi!' esanege d'Asket. Cajmezor , 'Rokac noi nasi na? Nu, ben ahale zeharkatuge di zibi erabile di calupa miz pingin bejigi tilki! The Catepillar One day the Catepillar was waiting by the river bank for a boat to ferry her across the river. An ascetic passed by and proudly showed off his miraculous power, crossing the river back and forth by treading over the water. The Catepillar smiled and asked him, "How long did you train to attain such power?" "It took me thirty years!", said the ascetic. The Catepillar replied, "Thirty years? Well, I can cross the river using the boat for only one penny!"
30. Pubian Bejigum egun bekhem ganatlac komenege a toki da, e pubian cakege miz onlarda. E mikor onlarda soparege, bejig ze ganatlac, Vab, gciwukbi, viyel alzerege adilitkle d'onda kazde cosk muli bek deohkle, e l'onda gavege d'onda od onda, tewes pubian. Inec xabrusyasege, e post onlarda galdetecge d'onda, 'Otoke sen ahale, takanip ze minden, malisege jickle dic ocac ze culens da wukbi viyel na? O stretpeloge: 'Nu, mikor ben alzere adilitkle dic emberac deoh muli, ben tolihti cake yexli onlarda minden gavexu d'onda; e car xuc inistod tro ben gavege di deoh car o ahale mirtibli kedkle, e lah rakesi kedkle car nikt jicege di cosk od o. E car ze da minden lavrekege di bunlar om. The Salamander Once some of the animals came to that place, and the Salamander was with them. And when they were dining, one of the animals, a very great old Heron, got up to give each one a little cup of water to drink, and no one would take it from him except the Salamander. The others were surprised, and afterwards they asked him: How is it that you, the least of all, have presumed to accept the services of this great old bird? He replied: Well, when I get up to give people a drink of water, I am happy if they all take it; and for that reason on this occasion I took the drink, that he might be rewarded, and not feel sad because nobody accepted the cup from him. And at this all admired his discretion. 31. Krokodrilo Bejigum, mzazac ze kali lei estamecge inistod keb opi. Onu soli dadupege e alakumege od kapul a kapul e rokuge d'akul. Onu rakesi e uksindi cakege. Todac ax, onu vigatege kontatkle di kwent onum a doc j'onu rokuge. L'onda deglojege e onu doniv kedege. Onu sidege apud zibi e krokodrilo mokawege a onu. 'Kontatetga di kwent senim, sen gaza bek ri.' Kali kontatege di kwent onum. Krokodrilo aluksige uldankle. 'Gertuiv komenetga car ze ben ahale komvortkle di sen.' Kali alakumege enla mul e krokodrilo komege d'onu. The Crocodile Once, a young girl's parents died in a horrible fire. She was left alone, and she went from town to town, begging for food. She was sad and lonely. Many times, she tried to tell her story to those she begged from. No one listened and and she felt worse. She sat down beside a river and a crocodile floated up to her. 'Tell me your story, you poor little thing.' The girl told her story. The crocodile began to weep. 'Come closer so I can comfort you.' The girl got into the water and the crocodile ate her.
32. Tlemeha Vetub kutinage dic tubac, e rozum wapori om. O bizirinege inistod bib roliki. Delun kazde bebege d'o miskle. O alakumege di sorgin azert kurund bekhem xagrathekkle. Sorgin vigatege di cio, solus semi xahkehitege. Noh bejigi, o nodamege di delun odiosi, e o gcizimani cakege. O soli cakege, e kaktojege tackle. Onda cakege di tlemeha miz krah apertuli. O woksopege d'onda jis onda kutinage di sano. The Bat A soldier came back from the wars, with his mind destroyed. He lived with constant fear. Every noise would cause him to shudder. He went to a witch for some spell to be cured. The witch tried everything, but nothing helped. One night, he heard a horrible, noise and he was very scared. He was alone, and decided to investigate. It was a bat with a broken wing. He nursed it back to health. 33. Tomakwa Ol cakege di tomakwa mere iwoee enla notyans bago. Onda jage cakkle di toki ma azert tomakwa. Namuc ax lei. Tomakwa aluksige munkle. O munkage inistod egunac noi nasi e nohac noi nasi. Car o munkage tia zailno j'o lah merkege j'onda lah cakecge dic azadic ce notyans. The Beaver There was a beaver which swam into a new stream. It seemed to be a good place for a beaver. Lots of young trees. The beaver started to work. He worked for thirty days and thirty nights. Because he was working so hard, he didn't notice that there were no fish in the stream.
34. Sarkan Bejigum, ol cakege di hiri je gcivastigi e gcinisani cakege. Vamilioc yi kaktojecge mi skokege e mikor onda skokege. Onlarda gcitolihti cakecge car ze da. Emberac ine gcitolihti lah cakecge, solus onlarda gondolecge di semi xancixu. Sarkan goani porwelege di hiri inistod skwanawek breyi bejigi, e waporege d'onda cabip. Azten onda lah cakec dic vamilioc trielini e tiriki. The Dragon Once, there was a city that was highly developed and very rich. A few families decided what happened and when it happened. There were very happy with the way things were. Other people who lived in the city weren't very happy, but they thought nothing would ever change. A ravenous dragon attacked the city one beautiful afternoon, destroying most of it. There were no longer high and low families. 35. Goan Bejigum, ol cakege di goan ki pabege dic vazadic, e rokuge dic azadic. Bejigo, vazadic mamecge dic odeinac kedvex, e xahkehitecge di culens. Solus culens odiosi jarige hamar e pabege dic vazadic nemux onlarda munkacge. Onlarda gcipetral jaricge e vigatecge hilkle di culens. Culens esanege, 'Mendek da cakena, ben lonkona di jid. Ninic xabecge. Solus onda malumeza cakecge azert onlarda inistod amacac gui mu e onlarda jodecge aljanecge dic calupac onlardam. The Raven Once, there was a raven who followed some fishermen, and begged for fish. At first, the fishermen had kind hearts, and helped the bird. But the bird soon became obnoxious and followed the fisherman whenever they went out. They became very angry and tried to kill the bird. The bird said, 'In revenge, I will steal the moon.' The men laughed. But it was dark for them for the next six months and they had to sell their boats.
36. Utana Bejigum, utana mamege di senadhulumnkagula cakege ce mul govi bekhem. Emberac bekhem ibilecge reo kaktojecge xahkehitkle. Land xastrandhugege dic kebac paci. Utana, taksami car ze xahkehit, gicege. Onda minzatege dic hodeic e onlarda vijatecge dic gimiwunac. The Whale Once, a whale had the misfortune to be stranded in some shallow water. Some people were walking by who decided to help. The land was ravaged by forest fires. The whale, grateful for the help, survived. It talked to the clouds and they brought the rains. 37. Zula Bejigum, zula agerige c'ub. Emberac adilitecge d'onu akul, solus onu lah stokanege d'onu. Ninic alakumecge di zula, e cedecge di hezur azadili od skornah onum. Od tod da, emberac e adiac amic cakec. The Fox Once, a fox appeared in a village. At first, the people were scared, but the fox was silent, unthreatening. The men went to the fox, and took a fish bone from her throat. From that time on, people and dogs have been friends. . 38. Zisgoya Zisgoya xakonsidere cakkle di navoj tirikip, solus ikusetga otoke onlarda sparnec su naturo. Zisgoya yuce dic tokic nem inec lah cakec, e ot svine. The Worm The worm is considered to be the lowliest of creatures, but see how they proliferate throughout nature. The worm seeks the spots where others are not, and there flourishes.
39. Uguguhi Mert emberac gondolec je buma navojac madrinip cake na? Car onda pita inistod noh, e brusyase dic opverac ondam. The Hoot Owl Why do people think that the Owl is the wisest of creatures? Because it hunts at night, and takes its victims by surprise. 40. Tohtes Otoke tohtes osatue di compit om na? Car ze opdragen e pengaled. The Woodpecker How does the woodpecker complete its task? Through dedication and stubbornness. 41. Erya Erya belute car ze teror e bib. Onda brulene e emirkane. Lah bibetga di brulen, bibetga dic cergac. The Lion The lion rules through terror and fear. It roars and trembles. Don't be afraid of the roar, be afraid of the teeth. 42. Beloran Beloran xasenkire car onda erabile dic digarezac minden ondam azert babxun abonoji. Kaktojetga mi onda mic cake azert sen, xakirokle, lub jedi abonoji cakkle. The Weasel The weasel is disliked because it uses all of its opportunities for self promotion. Decide what is better for you-to be liked, or to be self-satisfied?
43. Kanazisdezi Kanazisdezi porwele e da di bizirin om. Nini ki xivuze, biziri vanligo. Kanazisdezi, voli ulakan e puroam bebe tilko di cosir emneri. The Wasp The wasp attacks and loses its life. The man who is stung, usually lives. The wasp for all its anger and bravery only causes temporary pain. 44. Baza Baza kome di wiyas mokangali e korhati, e ulmenene, e nini murde di delun om e malnutre. The Vulture The Vulture eats the decaying and putrid flesh, and thrives, and the man holds up his nose and starves. 45. Wakazu Wakazu xagwandere di gabal ze nenu cervone. Otoke erez onda cake kunvuzakle di puroam e di gom. The Bull The Bull is enraged by a piece of red cloth. How easy it is to confuse bravery and stupidity!
46. Dili Ol cakege di kali ki kexatuge cirka cio, dub, bizirin onum, akul j'onu xotlanege. Dom sa kisini e sa turi cakege. Nini bejigi od ub onum mamege di senadhulum wedigawinkle d'onu, e cabi onu saranhege d'onu, cabi onu kexatuge. Nini mamege di juc zailni, munkage ce motlob, e egun bejigi o makgavi e izerdi kutinage. â€˜Sen tujsani!' onu kridatege. Onu sigle car ze kgalev e kohotege di kic onum, e erorige jez xobak e estamege. Nini gcirakesi cakege e gumakege d'onu. O rokuge di sorgin kutinakle d'onu bizirinkle, e sorgin soldatige di jond da. Solus sorgin vurege di slojam e kali kutinage di dili kum. Nini saranhege tamen d'onu lah katalege di celul. The Skunk There was a girl who complained about everything, the weather, her life, the food that she was fed. Her house was too cold, too dirty. One man from her village had the misfortune to marry her, and the more he loved her, the more she complained. The man had a hard job, working in a mine, and one day he returned filthy and sweaty. 'You stink!' she yelled. She was shaking with rage, and hit her head and fell out the window and died. The man was very sad and buried her. He begged the Witch to bring her back to life, and the witch complied with this request. But the Witch made a mistake and the girl returned as a skunk. The man still loved her and was happy with the stench. 47. Zikoin Bekhem kontate dic binojinac ondam je zikoin vijate dic anic e ahizpac onlardam. Bekhem xabe car di naivum ze binojinac. Solus gondoletga otoke todac ax gamejokoc xakontate dic gazac e sinestuc weezi d'onlarda. The Stork Some tell their children that the stork brings their brothers and sisters. Some laugh at the naviety of the children. But think how many times adults are told ridiculous things and believe them.
48. Wu Gizoa Wu Gizoa yile di gizo ce stigal, solus l'ahale te stokankle d'onda. Notga gwaglakle di gcistokanli e sengcistonkanli. The Sunflower The Sunflower traces the sun in the sky, but can never touch it. Learn to separate the touchable and the untouchable. 49. Givli Givli gice car lonkum e toksavem. Solus ki doniv cake, di vetoksave, lub vedupe na? The Racoon The Racoon survives through thievery and trickery. But who is worse, the trickster or the dupe? 50. Zisdu Zisdu carpmake car onda rehtile di bizirin. Bizirin lah roce di munka e larim. Yexli sen alakumexu di grob senim sen rehtile di bizirin senim, azten sen eralginexu d'onda. The Rabbit The rabbit multiplies because it enjoys life. Life is not all about work and wory. If you have gone to your grave without enjoying your life, then you have wasted it. 51. Jumla Jumla alakume enla biyaban ce yud bejigi, sen semi solus slumt om e komene as ce yud ine sen semi solus slumt om. The Camel The Camel goes into the desert on one side, with nothing but its hump and comes out on the other side with nothing but its hump.
52. Lembelis Bejigum, ol cakege di nini ki gcijedi cakege car ze ageri om e ikwec minden saranhecge begiratkle d'o. Ol cakege di kali ri ki tej gcibreyi cakege, ki saranhege gcibud d'o, solus onu xalotsaturikege car ze rian onum. Nini jarige saranhekle d'onu, e onlarda wedigawinege hamar, mikor onu genijikege d'o arkitukle dic mzazac onum. Nini ikusege je mzazac onum gciri cakege, e havalderege di wedigawin. Kali xarabiamage, e usdege di nini, esanege j'o breyi cakege, solus lemahi e senerabi. Egun mu, o vivatege enla lembelis. The Hummingbird Once, there was a man who was very satisfied with his appearance and all women loved to look at him. There was a poor girl who also was very beautiful, who loved him very much, but was ashamed of her poverty. The man fell in love with her, and they were about to get married when she invited him to meet her parents. The man saw that her parents were very poor, and called off the marriage. The girl was furious, and cursed the man, saying that he would be beautiful, but weak and useless. The next day he was turned into a hummingbird.
Naxt Odeini The Book of the Heart 1. Rekazixun ze Ruc Zeci Mkade cake di nurk akili, aloz ugalkori. Mkade cake di nurk zali. Mkade cake di nurk zigwuni, ze vucac korlemec jez vacex. Mkade cake di nurk gorputi. Cervone cake di nurk krevi, mar aboli vluio di biz jia. Cervone cake di nurk pueli, toki udadizuwini ze danvon. Cervone cake di nurk comprovari, z'odeminac, z'oxiniminac. Cervone cake di nurk odeini, odein vorti osteli. Ozawan cake di nurk gondolxuni. Ozawan cake di nurk dagwagini, pedac ozawani mokawec inistod bret. Ozawan cake di nurk galbidi. Wobi cake di nurk duxi, duxa puri, zabaldumi. Wobi cake di nurk heci, krothaki. Medicine Wheel Teaching Black is the colour of the earth, the fertile soil. Black is the colour of the south. Black is the colour of the spring, of the plants poking through the clay. Black is the colour of the body. Red is the colour of blood, the liquid sea flowing inside of us. Red is the colour of the east, the birth place of the sun. Red is the colour of summer, strawberries and tomatoes. Red is the colour of the heart, the strong beating heart. Yellow is the colour of thought. Yellow is the colour of fall, the yellow leaves floating in the wind. Yellow is the colour of the west. White is the colour of the soul, the pure, clarified soul. White is the colour of winter, of the north.
Rekazixun ze Vucac Zo Harit, harit vorti, sen cakega di gorput. Harit, harit vorti, sen cakega di namu za. Harit, harit vorti, sen cakega di namu gimiwuni. Harit, harit vorti, sen cakega di namu akili. Mo, mo ahi, sen cakega d'odein. Mo, mo ahi, sen cakega di namu pueli. Mo, mo ahi, sen cakega di namu comprovari. Mo, mo ahi, sen cakega di namu muli. Rud, rud madrini, sen cakega di rozum. Rud, rud madrini, sen cakega di namu galbidi. Rud, rud madrini tu cakega di namu dagwagini. Rud, rud madrini, sen cakega di namu kebi. Gixikandug, gixikandug sankti, sen cakega di duxa. Gixikandug, gixikandug sankti, sen cakega di namu krothaki. Gixikandug, gixikandug sankti, sen cakega di namu heci. Gixikandug, gixikandug sankti, sen cakega di namu breti. Sacred Plants teaching Oak, strong oak, you are the body. Oak, strong oak, you are the tree of the south. Oak, strong oak, you are the tree of the spring. Oak, strong oak, you are the tree of the earth. Maple, passionate maple, you are the heart. Maple, passionate maple, you are the tree of the east. Maple, passionate maple, you are the tree of the summer. Maple, passionate maple, you are the tree of the water. Willow, wise willow, you are the mind. Willow, wise willow you are the tree of the west. Willow, wise willow, you are the tree of the fall. Willow, wise willow, you are tree of the fire. Cedar, holy cedar, you are the spirit. Cedar, holy cedar, you are the tree of the north. Cedar, holy cedar, you are the tree of the winter. Cedar, holy cedar, you are the tree of the wind.
3. Rekazixun ze Ganatlac Zo Divgasi, divgasi vorti sen cakega di gorput. Divgasi, divgasi vori sen cakega di navoj zi. Divgasi, divgasi vorti, sen cakega di navoj gimiwuni. Divgasi, divgasi vorti, tu cakega di navoj akili. Utana, utana ahi, sen cakega d'odein. Utana, utana ahi cakega di navoj pueli. Utana, utana ahi sen cakega di Navo comprovari. Utana, utana ahi sen cakega di navoj muli. Pubian, pubian madrini, sen cakega di rozum. Pubian, pubian madrini, sen cakega di navoj galbidi. Pubian, pubian madrini, sen cakega di navoj dagwagini. Pubian, pubian madrini, sen cakega di navoj kebi. Vab, vab sankti, sen cakega di duxa. Vab, vab sankti, sen cakega di navoj krothaki. Vab, vab sankti, sen cakega di navoj heci. Vab, vab sankti sen cakega di navoj breti. Sacred Animal Teaching Turtle, strong turtle, you are the body. Turtle, strong turtle, you are the creature of the south. Turtle, strong Turtle, you are the creature of the spring. Turtle, strong turle, you are the creature of the earth. Whale, passionate whale, you are the heart. Whale, passionate whale, you are the creature of the east. Whale, passionate whale, you are the creature of the summer. Whale, passionate whale, you are the creature of the water. Salamander, wise salamander, you are the mind. Salamander, wise salamander, you are the creature of the west. Salamander, wise salamander, you are the creature of the fall. Salamander, wise salamander, you are the creature of the fire. Heron, holy heron, you are the spirit. Heron, holy heron, you are the creature of the north. Heron, holy heron, you are the creature of winter. Heron, holy heron you are the creature of the wind.
4. Vegid Ganatla Alakumetga e mamoega d'alom. Yem sen esanati cakegana inistod alom senim. Merketga di ganatla mere vigate kontatkle di sen kelkan. Da cakega di vegid senim. Onda xahkehitegana di sen sur weg senim. Onda bece dic devigoc aktivi, voji inistod bizirin senim, duxa senim. Animal Guide Go and have a dream. Maybe you will be awake during your dream. Note an animal which is trying to tell you something. This is your guide. It will help you on your path. It represents the active, creative forces in your life, in your soul. 5. Vegid Vuci Alakumetga e mametga d'alom. Yem sen esanati cakegana inistod alom senim. Merketga di vuc mere vigate kontatkle di sen kelkan. Da cakega di vegid senm. Onda xahkehitegana di sen sur weg senim. Onda bece dic devigoc edilgeni, wapory inistod bizirin senim, duxa senim. Plant Guide Go and have a dream. Maybe you will be awake during your dream. Note a plant which is trying to tell you something. This is your guide. It will help you on your path. It represents the passive, destructive forces in your life, in your soul. 6. Pibun li Alakumetga e vagetga xog di landjo skwanakwek bekhem. Ibiletga jis sen skuizi cakegana. Arkitutga di toki nu sidkle. Gertutga dic oskenijigac senim. Ireketga dic oskenijigac e resahetga di cio xog sen. Da cakega di li Heti senim. Vahkehitetga nem onda cakega. The choice of a shrine Go and wander around the country side one afternoon. Walk until you are tired. Find a comfortable place to sit down. Close your eyes. Open your eyes and notice everything around you. This is the shrine of your Het. Remember where it is.
7. Otoke prejkle ce li Alakumetga a li senim todac ya rok kazde, inistod acarimac ya. Acarim zigwuni, comprovari, dagwagini, e heci. Tokitga rumic ya, bejig sur contronek z'otro, e esanetga: Ben vigate liberkle di benxa od corvek benim a gorput benim, a nahic negidu benim (tokitga rumi bejigi) Ben vigate liberkle di benxa od corvek benim a merkilac wapori benim (tokitga rumi nizi) Ben vigate liberkle di benxa od corvek benim a gondolac maluti benim (tokitga rumi nasi) Ben vigate liberkle di benxa od corvek benim a duxalam hipokresi benim (tokitga rumi yali) Sen ahalega prejkle di da, erabiletga dic pedac ze namuc izenli beckle dic devigoc wapori. Harit, harit vorti, sen cakega di gorput. Harit, harit vorti, sen cakega di namu zi. Harit, harit vorti, sen cakega di namu gimiwuni. Harit, harit vorti, sen cakega di namu akili. Mo, mo ahi, sen cakega d'odein. Mo, mo ahi, sen cakega di namu pueli. Mo, mo ahi, sen cakega di namu comprovari. Mo, mo ahi, sen cakega di namu muli. Rud, rud madrini, sen cakega di rozum. Rud, rud madrini, sen cakega di namu galbidi. Rud, rud madrini sen cakega di namu dagwagini. Rud, rud madrini, sen cakega di namu kebi. Gixikandug, gixikandug sankti, sen cakega di duxa. Gixikandug, gixikandug sankti, sen cakega di namu krothaki. Gixikandug, gixikandug sankti, sen cakega di namu heci. Gixikandug, gixikandug sankti, sen cakega di namu breti. Sen ahalega prejkle di da, erabiletga di rumi beckle di gorput, mul beckle d'odein, keb beckle di rozum, e ugdali beckle di duxa. Dac minden becoc dic devigoc vojumi. Divgasi, divgasi vorti sen cakega di gorput. Divgasi, divgasi vori sen cakega di navoj zi. Divgasi, divgasi vorti, sen cakega di navoj gimiwuni. Divgasi, divgasi vorti, tu cakega di navoj akili. Utana, utana ahi, sen cakega d'odein. Utana, utana ahi cakega di navoj pueli. Utana, utana ahi sen cakega di navoj comprovari. Utana, utana ahi sen cakega di navoj muli. Pubian, pubian madrini, sen cakega di rozum. Pubian, pubian madrini, sen cakega di navoj galbidi. Pubian, pubian madrini, sen cakega di navoj dagwagini. Pubian, pubian madrini, sen cakega di navoj kebi. Vab, vab sankti, sen cakega di duxa. Vab, vab sankti, sen cakega di navoj krothaki. Vab, vab sankti, sen cakega di navoj heci. Vab, vab sankti sen cakega di navoj breti.
How to pray at a shrine Go to your shrine four times a year, during the four festivals. The festival of spring, of summer, of autumn and of winter. Place four stones, one on top of another, and say: I strive to free myself from my attachment to my body, to my negative physical desires, (place the first stone) I strive to free myself from my attachment to my destructive emotions (place the second stone) I strive to free myself from my attachment to my harmful thoughts. (place the third stone) I strive to free myself from my attachment to hypocritical spirituality. (place the fourth stone) You may also pray this, using the leaves of the trees named to represent the forces of destruction Oak, strong oak, you are the body. Oak, strong oak, you are the tree of the south. Oak, strong oak, you are the tree of the spring. Oak, strong oak, you are the tree of the earth. Maple, passionate maple, you are the heart. Maple, passionate maple, you are the tree of the east. Maple, passionate maple, you are the tree of the summer. Maple, passionate maple, you are the tree of the water. Willow, wise willow, you are the mind. Willow, wise willow you are the tree of the west. Willow, wise willow, you are the tree of the fall. Willow, wise willow, you are tree of the fire. Cedar, holy cedar, you are the spirit. Cedar, holy cedar, you are the tree of the north. Cedar, holy cedar, you are the tree of the winter. Cedar, holy cedar, you are the tree of the wind. You may also pray this, using a rock to represent the body, water to represent the heart, fire to represent the mind, and a feather to represent the soul. All of these represent the forces of creation. Turtle, strong turtle, you are the body. Turtle, strong turtle, you are the creature of the south. Turtle, strong Turtle, you are the creature of the spring. Turtle, strong turle, you are the creature of the earth. Whale, passionate whale, you are the heart. Whale, passionate whale, you are the creature of the east. Whale, passionate whale, you are the creature of the summer. Whale, passionate whale, you are the creature of the water. Salamander, wise salamander, you are the mind. Salamander, wise salamander, you are the creature of the west. Salamander, wise salamander, you are the creature of the fall. Salamander, wise salamander, you are the creature of the fire. Heron, holy heron, you are the spirit. Heron, holy heron, you are the creature of the north. Heron, holy heron, you are the creature of winter. Heron, holy heron you are the creature of the wind. 8.
Rekazixun Dalaumi Mikor sen kede je sen jode di senxa negiduami, gavetga dic diramac gixikandugi yi e eretga d'onlarda, wavetga di moged dreist gorput senim, esane, 'Gixikandug sankti, gcigarbinetga di duxa benim'. The Smudging Teaching When you feel that you need to cleanse yourself of negativity, take a few branches of cedar, and burn them, wafting the smoke over your body, saying: 'Holy cedar, cleanse my spirit.' 9. Rekazixun Parevi Vojetga di parev ce hemo, mere muset cakkle miz ardremez ze Ruc Zeci. Ce pase pareve, mere bece di krothak, lub saoval duxali, sen muset tokikle di gixikandug, e d'ugidali. Cak parevi, mere bece di gorput, sen muset tokikle di rumi. Ce yud dabparevi, mere bece d'odein, sen muset tokikle di ped moli e mul. Ce yud beli parevi, mere bece di rozum, sen muset tokikle dic pedac rudi, e gwisk. Da mohendjo cake nem sen nakomene dic prejonac, bospritac, e meditoc senim. The Altar Teaching Create an altar at home, which should be in the shape of a medicine wheel. At the back of the altar, which represents north, or the spiritual world, you should place cedar, and a feather. At the front of the altar, which represents the body, you should place a stone. At the left side of the altar, which represents the heart, you should place a maple leaf, and water. At the right side of the altar, which represents the mind, you should place willow leaves, and a candle. This is the location where you perform your prayers, ceremonies and meditations.
10. Rekazixun ze Malek Tos
Culens wukbi, culens breyi nurkac ladti e odiosi didwa ce pac malumezi. Soa na? Cervone na? Ozawan na? Ged hoteli benim otoke biz teatud cake inistod mulaxun bizim. Arkitutga di culens e vigatetga ezagutkle d'onda. The Malek Tos Teaching Great bird, beautiful bird loud and obnoxious colours flying in the dark forest. Blue? Red? Yellow? Symbol of our arrogance how we are certain in our ignorance. Find the bird and seek to know it. 11. Rekazixun ze Potin Neci Badetga di potin ce hemo, e tokitga d'ot necix dadroki, e inistod acarim kazde, adilitetga di nec a kelkonda lub karitas bekhem sen kede vurkle di mi inistod saoval. The Money Jar Teaching Keep one jar in your home, and place there your spare change, and during every festival, give that money to someone, or some charity you feel does good in the world. 12. Rekazixun Inukxuki Sarvitga d'Inukxuk. Vojetga d'onda ce toki nem sen kede dic emberac jodec dic lavur vabeni. Sen muset yackle d'onda bejigum polo ikuskle yexli onda cibexu tamen. Yexli onda lah cibexu, sen muset d'onda. The Inukshuk Teaching Build an Inukshuk. Create one at a place where you feel people need positive energy. You should visit it once a week to see if it's still standing. If it isn't, you should rebuild it.
13. Bosprit Udadizuwini Inistod acarim zigwuni, harac minden jekunecge inistod rok do, muset xavijatkle dic lis ze he tac onlardam, lub hagwanac ze mzazac onlardam, e azten VeRekazi muset gavkle d'aloz bekhem e lute d'onda sur kic avanti hari e esane, 'O har, lasi gorput senim vorti cakexu, e lasi biz, hirin Vidnasi, di sen vorti jarikle.' Azten VeRekazi muset gavkle di mul bekhem, e lute d'onda sur kic avanti hari e esane, 'O har, lasi odein senim kompasali cakexu, e lasi biz, hirin Vidnasi, xahkehitexu di sen kompasali jarikle.' Azten VeRekazi muset gavkle di gliam gertuo a har e esane, 'O har, lasi rozum senim zabaldu cakexu, e lasi biz, hirin Vidnasi, xahkehitexu di sen vastigkle di rozum senim.' Azten VeRekazi muset dalaumkle di har miz gixikandug, esane, 'O har, lasi duxa senim stopyan azert kuxakac loci cakexu, e lasi biz, hirin Vidnasi, xahkehitexu di sen da jeckle. The Birth Ceremony During the spring fesitval, all babies born during that year, should be brought to the shrines of their hets, or the Hagwans of their parents, and then a VeRekazi should take some soil and smear it on the baby's forehead and say, 'O baby, may your body be strong and may we, the Vidnasa community, help you to become strong.' Then the VeRekazi should take some water, and smear it on the babies forehead and say, 'O baby, may your heart be compassionate, and may we, the Vidnasa community, help you to become compassionate.' Then the VeRekazi should take a flame close to the baby and say, 'O baby, may your mind be clear, and may we, the Vidnasa community help you to develop your mind.' Then the VeRekazi should smudge the baby with cedar, saying, 'O baby, may your soul be an inspiration to coming generations, and may we, the Vidnasa community help you to achieve this.'
Bosprit Wedigawini Inistod acarim comprovari, kupulac inistod rok do, muset xavijatkle dic lic ze hetac onlardam, lub hagwanac onlardam. Azten VeRekazi muset gavkle d'aloz bekhem e lute d'onda sur kicac avanti kupuli, esane, 'O kupul, lasi gorputac sizim vorti e sano cakexu, lasi siz xahkehitexu d'it gorputac vorti e sano cakexu, e lasi biz, hirin Vidnasi, xahkehitexu dic siz da jeckle.' Azten VeRekazi muset gavkle di mul bekhem, e lute d'onda sur kicac avanti kupuli e esane, 'O kupul, lasi odeinac sizim kompasali cakexu, lasi sen xahkehitexu d'it odeinac kompasali cakexu, e lasi biz, hirin Vidnasi, xahkehitexu dic siz da jeckle. Azten VeRekazi muset gavkle di gliam gertuo a kupul e esane, 'O lasi rozumac sizim zabaldu cakexu, lasi siz xahkehitexu d'it vastigkle dic rozumac sizim, e lasi biz, hirin Vidnasi, xahkehitexu dic tuc da jeckle. Azten VeRekazi muset dalaumkle di kupul miz gixikandug, esane, 'O kupul, lasi duxac sizim stopyan azert kuxakac loci cakexu, e lasi tuc xahkehitexu d'it da jeckle, e lasi biz, hirin Vidnasi xahkehitexu da jeckle. The Marriage Ceremony During the summer festival, all the couples who have gotten married during that year, should be brought to the shrines of their hets, or their Hagwans. Then a VeRekazi should take some soil, and smear it on the couple's foreheads, saying, 'O couple, may your bodies be strong and healthy, and may you help each other to be strong and healthy, and may we, the Vidnasa community, help you to achieve this.' Then the VeRekazi should take some water, and smear it on the couple's foreheads saying, 'O couple, may your hearts be compassionate, may you help each other to be compassionate, and may we, the Vidnasa community help you to achieve this.' Then the VeRekazi should take a flame, and bring it close to the couple's foreheads, saying, 'O couple, may your mind be clear, may you help each other to develop your mind, and may we, the Vidnasa community, help you to achieve this.' Then the VeRekazi should smudge the couple with cedar, saying, 'O couple, may your souls be an inspiration to coming generations, and may you help each other to achieve this, and may we, the Vidnasa community help you to achieve this.' 15. Bosprit Estami Inistod acarim heci, robac minden ze Byen Vidnasi ki estamege inistod rok do, muset xaxodec di byen bekhem. Xod muset cakkle ip kivanac mobi e vamilio mobi. The funeral ceremony During the Winter festival, all of the members of the Byen Vidnasa who have died during that year, should be commemorated in some way. This commemoration should be in accordance with the wishes of the individual and the individual's family.
16. Acarim Zigwuni Acarim Zigwuni aluksi di Mart 20, e dari inistod egunac dalapani. Da acarim gorputi cake. Hetac e Hagwanac muset vubkle dic giamanac gorputi, e bugelekac vibkle di mab. Sockle a Vidnasabad inistod di tod da cani cake. Bospritac Udadizuwini xamurdec inistod acarim da. The Spring Festival The Spring festival begins on March 20, and lasts for eight days. This is the festival of the body. Hets and Hagwans should organize physical competitions, and events to protect the environment. Pilgrimages to Vidnasabad may be made during this time. Birth ceremonies are to be held during this festival. 17. Acarim Comprovari Acarim Comprovari aluksi di Juniux 20, e dari inistod egunac dalapani. Da acarim odeini cake. Hetac e Hagwanac muset vubkle dic giamanac karitasi, zedac, e citaxunac vipi. Sockle a Vidnasabad inistod di tod da cani cake. Bospritac wedigawini xamurdec inistod acarim da. The Summer Festival The Summer Festival begins on June 20, and lasts for eight days. This is the festival of the heart. Hets and Hagwans should organize charity events, plays and poetry readings. Pilgrimages to Vidnasabad may be made during this time. Wedding ceremonies are to be held during this festival. 18. Acarim Dagwagini Acarim Dagwagini aluksi di Rujan 20, e dari inistod egunac dalapani. Da acarim rozumi cake. Hetac e Hagwanac muset vubkle dic debatac e giamanac hagwanuni. Sockle a Vidnasabad inistod di tod da cani cake. Bospritac ze Torimon Narodi xamurdec inistod acarim da, Bospritac z'Adilit Radi xamurdec inistod acarim da tej. The Fall Festival The Fall Festival begins on September 20, and lasts for eight days. This is the festival of the mind. Hets and Hagwans should organize debates and educational events. Pilgrimages to Vidnasabad may be made during this time. National festivals can be held during this time, as can Charter Granting Ceremonies.
19. Acarim Heca Acarim Heca aluksio di Desembur 20, e dario inistod eguns dalapana. Da acarim duxala cako. Hets e Hagwans musot vaterkle dis itxuras ze rekazixun da. Sockle a Vidnasabad inistod di tod da cana cako. Bosprits Estama xamurdos inistod acarim da. The Winter Festival The Winter Festival begins on December 20, and lasts for eight days. This is the festival of the spirit. Hets and Hagwans should focus on the spiritual aspects of this teaching. Pilgrimages to Vidnasabad may be made during this time. Funeral ceremonies are to be held during this festival. 20. Bosprit z'Adilit Radi Rad tilko ahale xadilitkle lub jubkle vo Natek. Ol cakec dic radac azert verekazic, Hagwanac, Hetac, e wacac. Radac cakec dic dokumentac mere yobe di hid ze Hagwan, Verekazi, Het, lub je wac jace di wac ondam ip podac Vidnasi. Radac l'ahalec erosikle, solus kecunac a di Narod Vidnasa xajicec. Radac om ya mamec dic karakterac om. Rad Verekazi esane di Verekazi onlardam, e dace zabaldulo di Vesucan Levertoni. Rad Hagwani dece di Hagwan, e adilite d'onda Hac Nateki, e tej esane je Hagwan hudoni ip podac Vidnasi, e podac Hagwani. Rad Heti esane di toki soci e ganatla e vuc zo Heti. Rad Waci esane dic yicec onlardam xayicec etiko. Radac dac xadilitecna inistod acarim dagwagini, xadesterena di Natek e gorgor xadilitena d'ember lub vub rad xadilite, e gorgor xabadege ce Vidnasabad. Charter Granting Ceremony A Charter can only be given or revoked by the Natek. There are Charters for Teachers, for Hagwans, for Hets, and for businesses. The Charters are documents which ensure the legitimacy of the Hagwan, Teacher, Het, or that the business conducts its business in accordance to Vidnasa principles. Charters can not be purchased, but donations to the Vidnasa Nation are accepted. The four different charters have different characters. The Charters for teachers state their teacher, and clearly show the Leverton lineage. The Charters of Hagwans establish the Hagwan, and grant them the recognition of the Natek, and also state that the Hagwan will function in accordance with Vidnasa principles , and the principles of a Hagwan. Charters for Hets state the pilgrimage site and sacred animal and plant for the Het. Charters for businesses state that their products are produced ethically. These charters will be granted during the Fall festival, signed by the Natek and a copy will be given to the person or organization the charter is granted to, and a copy will be kept in Vidnasabad.
21. Bosprit ze Torimon Narodi Rokac no kazde, inistod acarim dagwagini ol cakena di torimon narodi, acarim lomigi Vidnasi, e dartocaki. Nakomen Nateki terazi xagodeni, e yexli cakexu, Natek bago xavelastena. National Festival/Electing a Natek Ceremony Every ten years, during the fall festival there will be a national festival, a celebration of Vidnasa culture, and civilization. The performance of the current Natek will be reviewed, and if necessary, a new Natek will be chosen.
Naxt Rozumi The Book of the Mind Yexli sen vurexu dic gazac dac, miz VeRekazi, veikus kum, sen tej, jarina di VeRekazi. If you do these things, with a Vidnasa Teacher, as a witness, you, too, will become a Vidnasa Teacher. 1. Medito ze Garbin Mani Alakumetga di toki senim. Kaskitga di cadar. Cedetga di tur. Cucujaretga di xham. Vuretga di cio katalano e sobro. Cleaning the Room Meditation Go around your place. Order the disorder. Remove the dirt. Polish the glass. Do everything carefully and mindfully. 2. Medito ze Vuc Domi Badetga di vuc. Onda cake di ged bizirini senim duxa senim. Gavetga d'onda a hemo senim. Adilitetga d'onda mul, akul e katalan. E yexli sen behandinexu suntuo d'onda j'onda sanoi e vorti rabena, kum duxa senim. House Plant Meditation Take a plant. It is a symbol of life, and your soul. Take it to your home. Give it water, food and care. And if you nourish it properly, it will grow healthly and strong, like your soul. 3. Medito Siluni. Silunetga enla oskenijigac sozi inistod ok bejigi. Staring Meditation Stare into your partner's eyes for one hour.
4. Medito Neci Money Meditation. 5. Medito rumi Alakumetga kirapim e arkitutga di rumi bek. Sidetga inistod kemac zeharkatuli, e hilgetga d'onda supro a ye e harapatu d'onda miz oninge ro todac tab noli azten miz oninge ine hilgetga e harapatu dâ€™onda todac tab nola, esanetga di Malek Tos. Stone meditation Go outside and find a small stone. Sit cross legged, and throw it up in the air and catching it with the same hand, twenty five times, and then twenty five times with the other hand, saying Malek Tos. 6. Medito ze Munka Wukbi Erabiletga d'Alvabet Breyani Vidnasi e saparumetga di kasamu bejigi od munka Wukbi egun kazde. Great Work Meditation Use the Breyan Vidnasa Alphabet and write out one sentence from the Great Work work everyday. 7. Medito Xobaki Sidetga begiratkle as xobak. Sidetga tisto, condyuketga di bizirin kirapim. Lah gondoletga lub sozaretga. Vuretga di da inistod ok bejigi. Window Meditation Sit looking out a window. Sit quietly, observe the life outside. Do not think or comment. Do this for one hour.
8. Medito z'Ozid Eli Alakumetga di kirapim, ce landjo, inistod dub bli. Desapegetga dic hadac e solapac e ibiletga mit ozidac eli inistod ok bejigi. Bare foot meditation Go outside, into the countryside, during warm weather. Take off your shoes and socks and walk bare footed for one hour. 9. Medito Mabloasi Ciu mame di kelkan mere onda bibe, mere onda mabloac cake azert onda. Alakumetga e vuretga di gaza do. Challenge Meditation Everyone has something which they are afraid of, which is a challenge for them. Go and do that thing. 10. Medito ze Malek Tos Ux, esanetga isilo di 'Malek Tos' a ciu sen arkitu. Malek Tos Meditation Today, say 'Malek Tos' silently, to everyone you meet. 11. Medito Bainatunu Ux, bainatutga, e rubetga d'ok bejigi poike di xed kazde ze gorput senim. Bath Meditation Today, take a bath, and spend one hour concentrating on every part of your body.
12. Medito Lustri Mit sozi senim, begiratetga enla oskenijigac it, e lustretga dic mugitunac kazde ine vure. Mirror Meditation With your partner, look into each other eyes, and mirror every movement the other makes. 13. Medito ze toki Bejigi Alakumetga e sidetga ce toki tisti. Poiketga d'esin bejigi cak sen. Vuretga di da inistod ok bejigi. One point meditation Go and sit in a quiet place. Concentrate on one object in front of you. Do this for one hour. 14. Medito Gwiski Nebetga di gwisk ce toki tisti senim. Silunetga d'onda, inistod ok bejigi. Sen ahale begiratkle com keltod, duckle megarte dic oskenijigac senim. Candle Meditation Light a candle in your quiet place. Stare at it, for one hour. You may look away from time to time, to avoid damaging your eyes. 15. Medito Estami Alakumetga liso a toki estami, inistod noh. Rubetga di tod senim, ot, gondole cirka tod senim sur aki, e otoke onda minden ladina, e otoke sen erabile di bizirin tum. Death Meditation Go down to the place of death, at night. Spend your time there, thinking about your time on earth, and how it will all come to an end, and how you are using your life.
16. Medito Switi Kubexetga di toki tisti benim. Gertutga dic oskenijigac, e mit lidac benim pinte stigalo. Xidotga dic palomac nebi eminate dic lidac benim. Da lavur voji ixpimini cake. Esanetga di senxa-'Malek Tos'. Lying down Meditation Lie down, in your quiet place. Close your eyes, and with your palms pointed skyward. Imagine balls of light eminating from your palms. This is the creative energy of the universe. Say to yourself-'Malek Tos'. 17. Medito Ha Gavetga di ha mit wehoz en onda, e emetga di ha a yod e luaskanetga d'onda xog, bejigi erlojuti, e azten senerlojuti. Vuretga di da lasaikle di benxa. The Key Meditation Take a key with a hole in it, and tie the key to a string. Take the key and swing it around, at first clockwise, and then counter-clockwise. Do this to calm yourself. 18. Medito ze Man Malumezi Da kelmi kuraji senim cake. Alakumetga di man malumezi, sen xobakac, e rubetga dic okac tab ya ot. The Dark Room Meditation This is a test of your courage. Go to a dark room, without windows, and spend twenty-four hours there.
Medito z'Egun Isilxuni Vulgitetga dic textuc somi, e inistod egun bejigi, esanetga di semi e deglojetga vero. The Day of Silence Meditation Leave the clatter of sounds, and for one day, say nothing and really listen. 20. Medito ze lah Rub Gavetga d'egun bejigi po da, e lah rubetga di nec ut. Refraining from Spending Meditation Take one day this week, and don't spend any money. 21. Medito z'Egun Roku Alakumetga di toki nem l'onda ezagute d'izen senim, e tokitga sur senxa jantzi turi. Strivoretga di veroku kum, inistod egun bejigi. The Day of Begging Meditation Go to a place where no one knows your name, and put on yourself dirty clothes. Act like a beggar for one day. 22. Medito Tatu Koltainetga di stump kawesi senim, e tokitga sur onda ged Byeni Vidnasi. The Tattoo Meditation Sacrifice a bit of your skin, and place on it a symbol of the Byen Vidnasa. 23. Medito Nateka: Mi Ata, pek Ata, kum emberac minden, ro binojini. Natek Meditation Father of good, father of evil, like all humans, the child of the same.
Naxt Duxali The Book of the Soul 1. Slive Ilu da cake: saranhetga d'Ilu miz odein e rozum minden senim, e saranhetga di sonxad senim kum senxa. L'onda ahale alakumkle a Ilu ki l'ezagute di Slive da e lah vigate bizirikle d'onda. God's Law is this. You will love God with all your heart and mind, and love your neighbour as yourself. No one may go to God who does not know this Law and strive to live it. 2. Gil bek gudage enla madaminjo e aluksige lonkkle dic gazac madamini kelki. Vebukid ebuhsidege di dom om e esanege di gil-mert sen lonke di madamin kostbari benim, loc ben na? Gil stretpelege j'o l'ezagutege je madamin tia kostbari cakege e j'onda xecege di Vebukid. Vuruc je lah cakec di Slive Ilu cakec dic gehac, solus onlarda komenec od mulaxun zâ€™Ilu e Slive Ilu. A little boy ran into a corn field and started to steal some ears of corn. The Farmer came out of his house and said to the boy, why are you stealing my precious corn, my future.' The boy replied that he didn't know the corn was so precious, and that it belonged to the farmer. Actions that are against God's Law are sins, but they arise out of a state of ignorance of God and God's Law. 3. VeBukid ro do gavege di gil ro e lavantege di oninge om, esanege-'da rekazina parckle mi onda kostbari cake'. Ata gili gavege di VeBukid a Yuji ki esanege, 'Sen nini gcidaliki!' Geh cake di mulaxun z'Ilu e Slive Ilu. That same Farmer took that same boy and cut off his hand-saying-this will teach you to respect what is precious. The Boy's father took the Farmer to the Judge who said, 'You wicked, wicked man.' Sin is ignorance of God and God's Law.
4. Bejigum ol cakege di dom breyi betege dic gazac breyi xadige di gard xtuki xacontronekege di job matermi e xarabisutucge dic adiac vixusi. Velonk kaktojege gavkle dic coberac om, igege a contronek, ranvarege di job mere rige jez wiyas om, bebege d'o erorikle a adiac mere obecge d'o jis estam. Ilu lah zigorte e madaritkate, solus racet cake, adilite, e viyave di Slive jez mere emberac zigortec dic onlardaxa. There was a beautiful house full of beautiful things surrounded by a high fence topped with sharp wire and guarded by vicous dogs. The Thief decided to take his chances, climbed to the top, grabbed the wire, which tore through his flesh, causing him to fall to the dogs, which mauled him to death. God does not punish and condemn, but rather is, gives and reveals the Law by which humans punish themselves. 5. Bejigum, Pismir vilti kaktojege wedigawinkle di bejig z'emberac om. Kum ninic minden, o nahege d'axat breyi, e nu, adilitege di pasludinat j'o wedigawinexu d'ikwe surimi breyi cabiv kuzut adinac ze no dalapin e tab noli e j'o velastexu di bruid om poc ya od egun do ce palast om. Nu, ce land do, ahizpac njiwaswili lojicge, kazde surimi, e kazde gcisaranhecge di Pismir. Bejig z'onu cacege di kant breyi, otro xokis saranhe, nasi yucege di vetlusun e smink porti. Minden mamecge di toksave bekhem, tewes dari, Sovia. Sovia ezagutege j'onu sioti e rutini cakege e lah mamege di lah cober. Egun muhumi komenege e dic ahizpac gu minden mamecge di cober airkle di Pismir. Mi o ikusege di byen otoke Sovia xahkehitege dic ahizpac kazde, e ageri hawaki, ici e balhderi sur maher onum kum kazde dacecge d'onlarixa. Pismir velastege dâ€™onu. Alesandrun Slive lah cake mi siz vurecga, lub mi siz esanecga, solus otoke siz cakecga. A handsome Prince once decided to marry one of his people. Like all men, he desired a beautiful wife, and so, issued a proclamation saying that he would marry the most beautiful single woman between the ages of eighteen to twenty-five and that he would choose his bride four weeks to the day at his palace. Well, in that land lived Seven Sisters, each single, and each madly in love with the Prince. One of them practised a beautiful song, another a lovely dance, a third sought out expensive jewelry and make-up. All had some trick, except for the last, Sovia. Sovia knew she was plain and ordinary and had no chance. The big day came and the six sisters all had their chance to impress the Prince. What caught his eye was the way Sovia helped each of her sisters, and the look of concern, support, and pride on her face as each presented themselves. The Prince chose her. The fulfilment of the Law is not in what you do, or what you say, but in how you be.
6. Bejigum Vebikpel xankagulege ce land nem emberac lah mamecge dic oskenjigac. Onlarda gungecge roliko d'onlardaxa e vundecge d'onlardaxa. Egun bejigi, VeBikpel kaktojege kontatkle d'onlarda cirka danvon. Onlarda kontatecge d'o-sen cake di Vegomi. Ol cake tilko di malumezo. Yexli ol cakexu di gaza oz kum neb biz ahalexu ikuskle d'olo.â€™ Restajo z'emberac cakec kum jukac azert onda ki ezagute e biziri di Slive, car jukac tilko ezagute mi cake elot cak onlarda. Once a Traveller was stranded in a land where the people had no eyes. They were constantly bumping into each other and injuring themselves. One day, the Traveller decided to tell them about the sun. They told him-'You are a fool. There is only darkness. If there were such a thing as light we would be able to see it.' The rest of humanity are like beetles to one who knows and lives the Law, in that beetles are only conscious of what is right in front of them. 7. Sen galdete yexli Ilu saranhe e kompasi cakexu, azten mert tia bud cake di wid en saoval na? Xuc, beb ze wid cabiv cakec dic pibunac doni e pe j'emberac vurec. Yexli kelkonda vurexu di kelkan doni a sen, Ilu tebi lah cake azert wid senim, ember da cake. E yexli emberac stoi lub milyoni vurexu dic pibunac doni, geh, azten wid yecexu. Ilu tebi lah cake azert di do, biz cakec. Biz muset munkkle reckle dic edac maluti je pein mame di saoval. Onda cake di lod bizim e bod meckle di bonezo ce saoval, meckle di Slive ce saoval. You ask if God is loving and compassionate, then why is there so much suffering in the world? The reason, the cause of most suffering are the selfish and bad choices that people make. If someone does something bad to you, God is not responsible for your suffering, that person is. And if a hundred or a million people make bad choices, sin, then the suffering is increased. God is not responsible for this, we are. We have to work to lessen the harmful effects that selfishness has on the world. It is our duty and obligation to manifest kindness on the world, to make manifest the Law on earth. 8. Emberac iritsic d'Ilu voli berazindin, lah car z'onda. People get to God despite religion, not because of it. 9 Yexli Ilu senim utu cakexu, azten berazindin senim utui cakexu. If your God is a monster, then your religion will be monstrous.
10. Ikusotga otoke Ilu beteoge d'aki mit tribs e narods ax. Otoke Ilu ahalo agerikle di roa a oskenijigs biliona na? See how God has filled the earth with a multitude of tribes and nations. How can God appear the same to a billion eyes? 11. Vido cake mi Ilu viyavege a sen. Berazindin cake mi Ilu viyavege a emberac ine. Faith is what God has revealed to you. Religion is what God has revealed to other people. 12. Lah kenteletga d'ember malnutri cirka Ilu, vijatetga d'o akul. Do not lecture a starving man about God, bring him food. 13. Minzatkle di saranhe Ilu sen vure d'onda en saoval sikibagi cake. To speak of the love of God without making it manifest in the earth is obscene. 14. Yexli xakonmanexu enla mul umarexu, azten mert Ilu lah vojege dic siz azadic na? If being dunked into water saves you, then why didn't God make you fish? 15. Alakumet d'Ilu kum briko hilgege jez xobak-begiratet otoke onda vrakasi! Go to God like a brick thrown through a window-look how it shatters! 16. Siz gondolec jâ€™Ilu zigortecna dic siz e esanec-mi cakecna, solus lah ox car Sen antana di ben. Siz zigortec kontinualo dic sizxa e kanyelec dic naturac sizim. Ilu lah xamosene d'onda. You think that God will punish you and say-I will be good-but not yet, because You will forgive me. You continually punish yourself and deny your nature. God has nothing to do with it.
17. Alakumet d'Ilu kum onda guda od bestac sovaji, deohkle d'Ilu kum onda ne di mul, e komokle Ilu kum di nini malnutri. You are to go to God like one running from wild beasts, to drink God like one denied water, and to eat God like a starving man. 18. Alakumot d'Ilu kum briko hilgoge jez xobak-begiratot otoke olo vrakasio! Go to God like a brick thrown through a window-look how it shatters! 19. Komenkle d'Ilu cake erez-tilko irekit d'oskenijigac sizim. Coming to God is easy-just open your eyes. 20. Isilxun cake d'ahot Ilu. Silence is the voice of God. 21. L'izenet d'Ilu rejo lub mastro lub jaun, car doc cakec dic izenac dic belutuli erabilec kontrolkle dic emberac mit di vil onlardam. Onda plimi cake erabilkle dic izenac kedvex e kompati azert onda ki kompati e kompasi cake. Do not call God King or Master or Lord, for those are the names the powerful use to subject others to their will. It is better to use kind and merciful names for one who is merciful and compassionate. 22. Ilu kede lah cabi saranhe azert sen, ul erorin muli kede azert di dosdali. God feels no more love for you, than a waterfall feels for an ant. 23. L'onda ahale ezagutkle di land we, solus onda ki cakege ot e kutinage. No one may know the far country, but the one who has been there and back.
Cakkle liberi onda muset kapitulackle d'Ilu. In order to be free you have to surrender to God. 25. O Ilu mi, lasi ben vahkehitkle Sen e Slive Senim en gazac minden. O Good God, may I remember You and Your Law in all things. 26. Adilitetga d'Ilu indar ze malfortezo sizim. Give God the strength of your weakness. 27. Adilitet d'Ilu vido egin e pento egin. Give God true faith and true repentance.
Ilu minden cake. Ilu senpec cake. Ilu l'ahale xasodkle. Ilu xaci cake. Markac rali vujeke bainatuc d'ujeke Markac rali Ilu bainatuc di vojum. Ilu saranhe cake. Ilu kompataxun cake. Ilu kompasi cake. Ilu l'ahale xakontainkle. Ilu l'ahale xaizenkle. Izenac emberi Ilu berac cakec. Dejaretga dic berac e tutmaketga di Non. Ilu wukbi e tangcuvi e madrini cake. Ilu varmak e total cake. Ilu saranhe cake, saranhe je vojege di sen. God is all. God is infinite. God can not be limited. God is inherent. The potter's fingerprints bathe pot. God's fingerprints bathe creation. God is love. God is mercy. God is compassion. God can not be contained. God can not be named. Human names for God are adjectives. Let go of adjectives and grasp the Noun. God is the Sum and the Totality. God is love, the love that created you.
29. O ilu mi,
lasi cakexu di bake c'aki da, lasi kompasi xasemexu en odein kazde, lasi biz ikusexu di rebrilo senim ce oskenijigac it. Ben suzoge lah hilkle, lah stobkle apaxuno di navoj sentienti ut ine cakkle bizirik a alegria jia ben e vickle d'alegria da mit inec. O Good God, let there be peace on this earth, let compassion be sown in every heart, let us see Your reflection in each other's eyes. I promise not to kill, nor intentionally hurt any other sentinent creatureto be alive to the joy inside me and to share that joy with others.
30. Ben uksindi cakege. Ben lazi cakege.
Ben talazi cakege. Ben tensnotage di Sen solus ben straconege en pakanac benim. Mikor ben ikusege bejigo di Sen Sen erege dic onlarda. Ben carje di Sen. Ben lentere di Sen. O IluO Senizenlasi ben kantexu zavxo a tron Senim lah zelmjane we od onda ben cake. Ec od tam Nedi Sen ahalogena nodamkle di ben kantena dic luadic Senim. I was lonesome. I was weary. I was burdened. I longed for You but I was lost in my wrappings. When I first saw You You burnt them away. I glory in You. I exalt in You. O GodO Namelesslet me always sing to Your throne no matter how far from it I am. Even from the depths of Hell You will hear me sing Your praises.
31. inistod okamjikac trankvili, tisti mikor ol lah cake di som tewes taladuc e biyani ze hodeic azten mikor ben zimani cake cabit ze bekum benim ze vadinac benim. Solus azten ben gondole di bib pe cake inec malnutrac e ben xakate a caram benim. Azten bib benim aspere. Ben bek cake jia tsoghu ze taladuc hodeic zhuri Sen ki cake di kant taladuc e ze hodeic vuretga di ben esi og. in the still, quiet moments when there is no sound except the crickets and the rolling of the clouds this is when I am most scared of my smallness of my failings. But then I think my fear is selfish others starve and I am chained to my cowardice. Then my fear evaporates. I am small inside the choir of the crickets the chanting clouds You who are the song of the crickets and of the clouds make me whole again.
32. O Neb di gliam sankti, talmine di saranhe Senim, komenetga di ben, eretga dic papuc benim donk ben ahale minzatkle d'Izen Senim. O Izen ze Senizen O Vort ze lemah wudetga di ben, vundetga di ben e pritga di ben vo saranhe senim. O Ilu, O Onda Sankti gavetga di ben a banket Senim donk ben ahale modirkle ot mit Senim kum amic viyel e tolihti modire. O Neb di O Izen ze Senizen O Vort ze lemah. O divine Light holy flame, throbbing out Your love, come to me, burn my lips so that I may speak your Name. O Name of the Nameless O strength of the weak heal me, wound me and prick me with your love. O God, O Holy One take me to Your banquet so I can feast there with You as two old and happy friends do. O divine light O Name of the Nameless O strength of the weak.
33. Sankti, sankti cake d'Izen Ilu justi e reizi cake d'Izen Ilu. Izen Ilu vadic te dic suzogac Izen ikuse dic tagazac malumezi ze duxa benim nem kahnanesgijac bibec ackle. O Ilu, sen xivege d'izen sur lidac benim e onda gudaxune inistod ostelac kazde z'odein benim jez e jez veinac bizim. Vesprede bedi, Vekomvort muhami, Veyaguhoebogisli, Yid wakculi, carjeli cakec dic izenac Ilu. Sankti, sankti cake d'Izen. Holy, Holy is the Name of God righteous and just is the Name of God The Name of God never fails promises The Name sees the dark corners of my soul where cobwebs fear to hide. O God, You have traced the Name on my palms and it races with every beat of my heart through and through my veins. Dispeler of doubt, Comforter of the afflicted Advocate of the oppressed, Mother of the Orphan, glorious are the names of God. Holy, Holy is the Name.
Ami tolihti, vevoj ze gorput da e duxa je pube interno. Adilitac mi senim gimiwunec liso sur ben kazkabar kum, ben kamsamnidaga di sen azert spak maduni, ben kamsamnidaga di sen azert gracio e kompataxun senim, Adilitetga di ben indar ux, indar ibilkle en Slive senim, indar antakle, indar vurkle mi e cakkle di mixun. Ben kamsamnidaga di sen car ben mame d'akul komkle, mul deohkle, e takjutga di ben, O Ilu, khutkle te laudikle di sen. Happy friend, Creator of this body and the soul that flaps within. Your good gifts rain down on me like hail, I thank You for the breath of the morning, I thank You for Your grace and mercy. Give me strength today, strength to walk in Your law, strength to forgive, strength to do good and be the goodness I thank You for having food to eat, and water to drink, and remind me, O God, to never cease praising You. 35. Ikusetga otoke ben tukise inistod neb wobi e odlomakac tozi e brud litxic. Ben resahe di duxa benim senhualani-tamen kum liberi kum culens kanti ut. see how I blaze with white light and fragments of dust and grime disappear I notice my spirit unfettered-still as free as any singing bird.
Ben ikusege di gizo suce culens varvi puvune e ben uldanege. Ikusege d'inad carne e d'inad wobi lagdamidec lub kudec en urmel alcaxi e ben xaharituge. Ben nodamege dic tantac gimiwuni ostelec kum talmin ze morop aki e Sen macunege di ben e vurege di ben kisini bek takani. E en macun emneri do ze hezurac z'oskol ben arkituge di benxa kumsi en lustro ciraki. Tamen ben cakege gciwe od hemo kim azadi cupumi. I saw the sun descend the painted bird whither and I wept. I saw a black snake and a white snake wrestle or make love in a round pond and I was amazed. I heard the rain drops beat like the throb of the earth drum and you took me in and made me a little less cold. And in that make shift shelter of bones and bark I came upon myself as if in a cracked mirror. I was still so far from homelike a drowning fish.
37. O grime tozi sen cake d'umzimba kukli straxi harapatuge en dichalac e kumasac mareani ci mi cake di varmak bezirini senim na? at vapieni leromlige vo bret duge ec vo estami o nini zini o ikwe hezuri bezirinkle cakkle vahkehiti vo senadini e bezirini. O speck of dust you are a rag doll corpse caught in the ebbs and rips of the tide what is the sum of your life? a bit of limestone worn by the wind forgotten even by the dead o man of sinews o woman of bone live to be remembered by the ageless and alive. 38. Miraretga ce xham lustri gcihilgetga di gwidren ze tesnota e jod. Smusetga di senxa; lemah en lututac zardamac kanyeli e alakumetga e xtrengetga doc zardamac og. Gaze into the mirrored glass throw off the glaze of longing and need. Confront yourself; the weakness in the knees the blessings denied and go and seize those blessings again.
The First Book of the First Natek Chapter One 1. Mert aluksi di byen duxali bago na? Ci byenac minden a Ilu, lub vilosoviac validi unano na? Veri cake. Byenac minden validi unano cake, solus lah valid a emberac minden, e lah validi cake inistod dic wac minden. Byen da, Byen Vidnasi, ertahe d'ember teatudi molde. Molde emberi da cake kelkonda ki nahe vastigkle inistod vodac minden ze bizirin ondam, ki bakixe di bizirin cantedore kum. Onda ertahe di doc ki aluvalnec dic rozumac onlardam, e ox vigate cakkle dic emberac mi. Onda lah cake di byen je vatere di geh e zigort, solus onda je xaboce di saranhe, lub yexli onda nahiagexu, di kompasa, e eco di kompasa lub saranhe do en saoval. Do muhumi cake car ondaxa, solus mert onda muhumi cake teraz, inistod okamjik jinijali da na? Onda muhumi cake loweno teraz car mi emberac sinestuec ardremezkle otoke onlarda portatuec. Emberac sinestuec je pean mlomidole azert onlarda di tolihten. Onda lah mlomidole di tolihten, onda xnurke di duxa e wapore d'aki. Yexli siz Vidnas cakexu, siz mamec di lod alesandkle dic pucac sizim sizim e xahkehitkle dic inec alesandkle dic lodac onlardam, e xahkehitkle dic luanac alesandkle dic lodac onlardam. E mikor emberac cabi e cabi xtec di byen, en biziric dic bocac olardam, saoval jarina di toki miv. Lah ax sinestuec j'onlarda nabec di saoval utgaza. Why start a new spiritual discipline? Aren't all paths to God or philosophies, equally valid? This is true. All paths are equally valid, but not valid for all people, and are not valid for all situations. This Discipline, the Vidnasa Discipline, will appeal to a certain kind of person. This kind of person is someone who wants to develop in all areas of their life, who sees life as a process. It will appeal to those who value their intellect, and yet who strive to be good people. It is not a discipline that focuses on sin and punishment, but one that is commited to love, or if you prefer, compassion, and spreading that love or compassion out into the world. That is important of itself, but why is it important now, in this historical moment? It is especially important now because what people believe shapes how they behave. People believe that selfishness will bring them happiness. It doesn't bring happiness, it rots the soul and destroys the earth. If you are a Vidnasa you have the duty to realize your full potential and help others to realize theirs, and help your society to realize its potential. And as more and more people join the Discipine, and live out their commitments, the world will become a better place. Not many believe that they owe the world anything.
2. Pod themori ze Byen Vidnasi lovini cake. Biz muset saranhekle. Kedkle nuo en kawes bizim gelaz biz muset bizirikle ninudodawino miz nasenroc bizim gelaz. Byen Vidnasi adilite dic siz dib teatud inistod bizirinac sizim mere bebe d'onda cakkle ereziv azert siz bizirikle ninudodawine miz sizxa. Yexli siz adilitexu te dic sizxa, dehenjii e todi ga, siz cakecna te inistod bake miz sizxa-miz duxac sizim. Duxac sizim cakec dic duxac adiliti, e yexli onlarda l'adilitexu, azten kelkan siz jia sekane. Ceb ze bocac ze Byen Vidnasi cake taljukle roliko dic siz z'abanojac naturi senim, e otoke mamkle di kamap sano miz onda. Car tilki siz cakec dic Vidnasac e dathele dic lodac, lah roce je siz biziricna ninudodawino miz sizxa, solus onda ereziv vurina. The fundamental principle of the Vidnasa Discipline is simple. We must love. To feel comfortable in our own skins, we must live harmoniously with our own natures. The Vidnasa Discipline gives you a certain structure in your life which makes it easier for you to live harmoniously with yourself. If you never give of yourself, both materially and of your time, you will never be at peace with yourself-with your soul. Your soul is a giving soul, and if it doesn't give then something inside of you whithers. The purpose of the commitments of the Vidnasa discipline is to remind you constantly of your natural self, and how to have a healthy relationship with it. Just because you are a Vidnasa and you perform your duties regularly, it doesn't mean you will live harmoniously with yourself-but it will make it easier. 3. Ol cake di doc ki esanec, biz lah jodec di Byen Vidnasi, biz lah jodec di byen ut, byen duxali ut laminden. Biz ahalec arkisenokle di poziku miz bizxa. Onlarda kum cakec di nini ki mamege di keb en manhodi om. Icens televonkle bagian Kebi, o lisidege lasaino e irekege di naxt xizenege 'otoke gerumkle dic nebac', amik neb kgaleve xog o. O estamege, yakin. Ol cake dic emberac doc ki lah jodec dic byenac duxali, solus onlarda gcijarangi cakec. Onlarda cakec dic emberac Jesus, Budha, Nanak e vesantac ine kum. Onlarda cakec dic Nasinestuc veri. Onlarda alakumecge tul byen duxali. Solus onlarda cakec di no en milyon. Restajo ze biz jodec tamen di byen malmalum bekhem yexli biz nahexu zodkle inistod bizirin duxali. Onda kum cake d'ember ki vriske di kema ondam. Jis onda wude, onda jode di gisp ondam, e dexirim ondam. Jis biz wudec, biz jodec dic dexirimac bekhem, byen duxali bekhem. There are those who say, I don't need the Vidnasa Discipline, I don't need all discipline, any spiritual path at all. I can find Contentment on my own. They're like the man who had a fire in his kitchen. Instead of calling the fire department, he calmly sat down and opened a booked called, 'how to fight fires', while the fire raged around him. He died, of course. There are those people who don't need a spiritual path or a spiritual discipline, but they are very rare. They are people like Jesus, Buddha, Nanak, and other saints. They are the real Believers. They have gone beyond the spiritual path. But they are ten in a million. The rest of us still need a path, some sort of discipline if we want to progress in the spiritual life. It's like a person who breaks their leg. Until it heals, they need their cast, and their crutch. Until we are healed, we will need some kind of crutch, some kind of spiritual path.
4. Da cake mi ben espore jeckle inistod bizirin benim. Xiolac ze Byen da xavuce vesto en onlarda ki responde d'onda. Onlarda ahalec jaraitu rabkle e svinkle, lah car rakamac tilki, solus car onlarda ahalec cakkle di devigo vabeni azert xanci en saoval. Vidnasac cakecna inistod rokac sto, lub rokac nizi sto cakec en cimcakiz nem onlarda ahalec xancikle dic dibac bogisi luani, e xahkehitecna di humanezo as ze kateac ondam. Lah ciu jode cakkle di Vidnasi, mi ben roce je cakecna dic Vidnasac tiax, xabocec di rekazixun e idealnec ondam, j'onlarda l'itxaronecna dic stlavetac hetapyi kum azan saovali lub rian ovi notiktkle. Lah cakena di tub ze kogelac, solus tub saranhe e yixunac ma. Planed, gi narodac e lomigac nalpniti, komenena vi, vurkle dic munkac saci, kum peckle azan saovali, peckle tub, e mubkle di noc. Siz indkaldoecge od ax, cakkle Vetub Nebi e Veri. Siz lah yucecna kontrolkle dic inec, solus byenkle dic sizxa. Siz lah yucecna vundkle, solus wudkle, e xahkehitkle. This is what I hope to achieve in my life. That the seeds of this Discipline are planted firmly in those who respond to it. That they can continue to grow and flourish, not for the sake of merely numbers, but so they can be a positive force for change in the world. That the Vidnasi will in a hundred, or two hundred years be in a position where they can alter the oppresive structures of society, and help humanity out of it's chains. Not that everyone needs to be Vidnasi, what I mean is that there will be so many Vidnasi, committed to the teaching and its ideals, that they will no longer suffer massive injustices like world hunger, or extreme poverty to occur. It will not be a war of bullets, but a war of love and good deeds. The planet, although brimming with vibrant cultures and nations, will come together as one, to perform mighty works, like ending world hunger, ending war, and colonizing space. You have been called out of many, to be a warrior of Light, and the true. You will not seek to control others, but to discipline yourself. You will not seek to injure, but to heal, and to help. 5. Siz ikusosge di ben e ezagutec di ben. Ben lah cake di virtuos duxali. Ben lah kesvetmakege di naturo ixpimini inistod okamjik bejigi ze neb puali e zabaldum. Nu mert ben nahe aluksikle di byen bago. Cakkle egi, ol cake dic xucac ax. Ben sicege inistod rokac ax azert weg duxali enla dud benim gelaz j'adise di ben. Ax cakecge gertu, solus ben l'arkituge d'utgaza je ben ahale arkitukle di komvorto veri miz lub jickle. Byen bizirini ze Vidnasi cake d'onda je ben espore je xahkehitena di ben e emberac ine komenec gertuv d'Ilu. Yexli ben mame di provit bekhem od byen bizirni, emberac ine ahalexu tej. Yexli emberac pabexu vere dic esansgidi dac, onda xahkehitena portatu di stump bek miv, ga azert ondaxa e azert emberac ine. You have seen me and know me. I am not any spiritual virtuoso. I have not discovered the nature of the universe in one moment of blinding light and clarity. So why then do I want to start a new discipine? To be truthful, there are many reasons. I have searched for many years for a spiritual path within my own tradition that suited me. Many have come close, but I haven't found anything that I can find true comfort in. The way of life of the Vidnasi is one that I hope will help me and other people come closer to God. If I get some benefit out of this way of life, other people may as well. If people truly follow these guidelines, it will help them behave a little bit better, both for themselves and for other people.
Prorokac ax esanoecge a siz, 'Ben dari cake. Ben post, ol semi cake je siz jodec ezagutkle.' Solus od teraz jis pec soavali ol cakena zawxo dic prorokac, lah car ol cake di utgaza bago esankle, solus car siz ukari cakec. Many prophets have said to you, "I am the last. After me, there is nothing you need to know." But from now until the end of the world there will always be prophets, not because there is anything new to say, but because you are hard of hearing. 7. Ben tokige di benxa enla oningec ixpimini. Onda ezagute mi vurkle miz ben. I have placed myself in the hands of the universe. It will know what to do with me. 8. Gi ben ibile en saoval da vekosk kum, tamen ol cake dic ikuxunac ze jataxi e bid. Though I walk in this world as an exile, still there are many sights of delight and abandon. 9. Yexli onlarda esanexu dic siz je ben danvon kum cake, esanetga lah, o gwisk kum cake. Yexli onlarda esanexu dic siz je ben gwisk kum cake, esanetga lah, o helk kum cake. Yexli onlarda esanexu dic siz je ben helk kum cake, esanetga o ra vusti kum cake. Yexli onlarda esanexu dic siz je ben ra vusti kum cake, esanetga ben semi laminden kum cake. If they say to you that I am like the sun, say no, he is like a candle. If they say to you that I am like a candle, say no, he is a spark. If they say to you that I am like a spark, say no, he is like a finger, snapped. If they say to you I am like a finger snapped, say I am like nothing at all. 10. Verekazi l'adilite d'ezagutu bekhem je vehub bezone mi vehub ezaguto tia hamar. Lah lub verekazi adilita cake lowene. Verekazi no jez rekazi. Onda cake di kamap gwoelesi e ahale darikle inistod minutac yi lub dekadac yi. A teacher doesn't give some knowledge the student lacks, but reveals what the student already knows. Nor is the teacher especially gifted. The teacher learns by teaching. It is a relationship of balance and can last for a few minutes or a few decades. 11. Onda lah moce a verekazi, solus a rekazixun. You do not bow to the teacher, but to the teaching.
Lah konuzatga di verekazi e di rekazixun. Do not confuse the teacher with the teaching. 13. Ol cake di darskab wukbi yexli rekazixu je ol cake tilko d'egi bejigi. Ci sen dripmane di total ixpimini na? Lah, solus ben xala mi sen dripmane om cake ul mi ben dripmane. Dripmanac bizim lah habi cake, tilko grimec gcibek ze dripman senpec. There is great folly in teaching that there is only one truth. Can you comprehend the totality of the universe? No, but I am sure what you comprehend is different from what I comprehend. Our comprehensions aren't wrong, only tiny specks of the infinite comprehension.
14. Ben nahexu heatkle dic siz car siz mamec di kuraj nodamkle dic paroloc benim. Ax siz kum skonse d'onlarda, pozik miz egi oninge nizi onlardam. Ben nahe galdetkle dic siz gunst bek e do cake-ben nahe dic siz gondolkle. Ben lah nahe je siz jicec puo mi ben esane, ben nahe dic siz jickle d'onda car inzitimecge j'onda cake d'egi. Yexli siz jicoxu vere di rekazixun da, bizirinac sizim xancina mico. Yexli siz jicexu tilko dic paroloc e lah duxa j'abege dic paroloc, azten bizirinac sizim ro kum hambi cakecna, tewes miz xerewenac e blarinac om. E yexli siz mamexu dic reservac tam cirka rekazixun e l'ahalec jickle d'onda- ben kivane dic siz mit. Ben nahe vurkle d'onda gcizabaldu je byen da cake azert bekhem, lah minden, azert onlarda miz belajic nodamkle d'onda. Onda lah cake di varmak e total egi, tilki byen bejigi inter ax ze dripman egi da. Teraz je kaveat xagorvenege, ben gondole je ben yagexu di benxa. Ben nini cake. Ben jekunege ce toki ze lah muhum, a vamilio ze lah muhum. Ben biziri di jumlah ze rokac teatud. Mzazac adilecge di ben izen ze Adam Tod Leverton. Ben lah cake eksterodi cabi ul siz cakec. Ben lah adiliti duxali cabi cake, Ilu lah minzate di ben miz paroloc nodami. Ben lah arkituge dic tondinac lub gedruktac ut od dartocak straconi. Ben lah hubege dic rokac ax ce puel vo rekazixun vemistiki miz belutuxun gcemberi. Do lah dutga. Lah vuretga di ben ilu car yexli siz vurexu di ben ilu, siz ducna j'Ilu cake dic siz ji, e hawaki digon. Nu yexli ben bezone dic nolakotasunac eksterodi, mert siz nodamexu mi ben esane na? Car egi cake d'egi, dan malek tos lub woyi esane d'onda. Ben naho dic siz konsiderkle mert vewobac ze berazindin xesane mamkle dic belutuxunac mistiki dac. Ben lah kanyele j'onda cani cake j'onlarda mamecge dic adilitac onlardam, solus onda ja di ben cakkle byen badkle dic siz od Ilu miz izen Ilu. Yexli ol cake di prorok bekhem ki minzate votemeho miz Ilu e siz lah vurec, siz muset ungiskle j'onda luhude lub luhudege d'ezagutu bekhem je siz bezonec. Yexli ol cakec dic gedruktac bekhem j'ember bejigi tilki ahale nokovundkle do adilite d'ember do belutuxun dreist utember ki jice di kwent ondam. Puhje, emberac cabit lah mamec di tod lub dyal rubkle rokac nokle od vemistikac ze puel, nu utember ki vurege, mame di skorkian parcuni. E skorkian parcuni xerabile kontrolkle. E yexli onda esanexu je sen cake di seme Ilu, otoke bud cabi tupi sen e paroloc senim mamec. Yexli siz jicec d'ember do tilki cake di seme Ilu e bud cabi ereziv siz cakecna merankle mikor emberac esanec dic vangyac onlardam kum doc ze seme Ilu. Ci nu otoke woyi da miz ugidalic tozi nahe kontrolkle dic siz na? Ben lah nahe kontrolkle dic siz laminden. Ben nahe dic siz azert tod bejigi kontrolkle dic sizxa.
I'd like to congratulate you for having the courage to listen to my words. Many in your
position would ignore them, content in their hand-me-down truth. I want to ask you a small favour and that is-I want you to think. I don't want you to accept blindly what I say, I want you to accept it because you have concluded that it's the truth. If you truly accept this teaching, your life will be changed for the better. If you only accept the words and not the spirit that bred the words, then your life will be much as before, except in different tones and hues. And if you have deep reservations about the teaching and can not accept it-I wish you well. I want to make it very clear that this way is for some, not all, for those with ears to hear it. It is not the sum and totality of the truth, just one way among many of comprehending that truth. Now that the caveats are done with, I think that I should introduce myself. I am a man. I was born in a place of no importance, to a family of no importance. I have lived a certain amount of years. My parents gave me the name Adam Tod Leverton. I am no more extraordinary than you yourself are. I am not more gifted spiritually, God does not speak to me in audible words. I have not found any plates or tablets from a lost civilization. I have not studied many years in the east under the tutelage of a mystic with superhuman powers. Never forget that. Do not make me into a god, because if you make me into a god, you will forget that God is inside you, and quite obtainable. So if I lack extraordinary qualities, why should you listen to a word that I say? Because the truth is the truth, whether a peacock or a pigeon says it. I want you to consider why the founders of religions are said to have these mystical powers. I don't deny that it is possible that they did have these gifts-but it seems to me to be a way of keeping you from God all in the name of God. If there's some prophet who directly speaks with God and you don't, you pretty much have to assume that he possesses or possessed some knowledge that you lack. If there are some mystical tablets that only one person can decipher that gives that person power over anybody who buys into his story. Likewise, most people don't have the time or the inclination to spend years learning from the mystics of the east, so anyone who has, has a veneer of respectability. And that veneer of respectability can be used to control you. And if they say that you are the son of God, how much more merit you and your words have. If you accept that one person solely is the son of God, how much easier you will be to manipulate when people put forward their own ideas as those of the son of God. So how does this pigeon with dusty feathers want to control you? I don't want to control you at all. I want you for the first time to be in control of yourself. 15. Cio, ec gazac mit ahalec xakoruptkle. Rusum, yexli diamond xakoruptexu, mi skoke na? Onda jari di diamond spruni, solus yexli apwu xakoruptexu onda ransid cabi ec jari. Everything, even the best of things, can be corrupted. However, if a diamond is corrupted, what happens? It becomes a flawed diamond, but if a carcass is corrupted it becomes even more rancid.
Lasi cakexu di nini mi straconi en pac malumezi. En pac da ol temec cakec, nahi hilkle d'o. Ol cake di weg as pac, solus o l'ikuse d'onda. Inistod cirki okac noli, temec stake d'o, solus destino, onlarda lah porwelec d'o. Ol neb puali e nini ikuse di weg e spogare. Lah zelmjane yexli mi o ikusege cakle di gizo lub jib lub helikopter. Gaza muhumi cake j'o spogarege. Let's say there is a man who is lost in a dark forest. In these woods there are wolves, intent on killing him. There's a path out of the forest, but he couldn't see it. For about five hours, the wolves stalk him, but luckily they don't attack him. There's a blinding light and the man sees the path and escapes. It doesn't matter if what he saw was the moon or the sun or a helicopter. The important thing is that he escaped. 17. Alegria! Alegria! Alegria! Joy! Joy! Joy! 18. Nini duxali bek sayate vurkle di restajo soavali bek jez hakata kapalo dic kemac z'emberac tawel minden. A little spiritual man attempts to make the rest of the world little by chopping off the legs of all the tall people. 19. Staven mame di kic solus bezone d'odein e emberac xaberbumec d'odienac onlardam e lah kicac onlardam. Science has a head but lacks a heart, and people are moved by their hearts not by their heads. 20. Jez staven biz ahalec kesvetmakkle otoke di saoval munke, solus onda cake di ceb vidi erazunkle mert. Through science we can discover how the world works, but it is up to faith to answer why.
Chapter Two 1. Emberac as, benxa tidi esanecge z'Ilu kum saranhe-ci solus do roce na? Ci roce je Ilu cake di ked pudi kuzut emberac nizi ki dyekli cakec d'it e ked ewikumi kuzut mzaz e binojin na? Tak, Ilu cake en gazac dac, solus lah xasode di ked emberi da. Mikor biz minzatec di Saranhe Di, minzatec di kelkan je signivadi gcicabi cake. Biz minzatec di lavur j'Ilu cake je krosime en gazac minden. Onda krosime en hambak e en ember tej. Kros minden cake di lavur e lavur da cake di Saranhe Di-Ilu. Slive Di lah uri cake. Onda lah katale d'erorin xumi lah kixkic kici senim car onda cake di xum da e kixkis dac. Zoc cake yexli Ilu lah mamexu di kamap ogasi mert biz katalexu d'Ilu na? Ug bizirikle dic bizirinac poziki biz kukimi muset bizirikle di Saranhe Di-Slive Di. Ol cakec dic podac nizi en Slive Di da lub Ci-Vojum e Wapor lub Yin e Yan-aluksixun e pecun ze gazac minden. Podac dac maborat cakec tej, solus onlarda cakec dic podac z'uran. Ceb duxalami cake peckle di sikel ze vuru e vurux e waswasi jari di Saranhe Di lub Ci. Byen nambiskle en hra da cake kamukle kirapim d'onda. Many people, myself included have spoke of God as love-but what does this mean? Does it mean that God is the feeling of tenderness between two people who are attracted to each other and the feeling of affection between a parent and a child? Yes, God is in these things, but is not limited to this human feeling. When we speak of Divine Love, we speak of something that is far more profound. We speak of the energy that is God that resides in all things. It resides in a rake and also a human being. All matter is energy, and that energy is Divine Love, God. The Divine Law is not moral. It cares nothing for the fall of a sparrow nor the hairs on your head, because it is that sparrow and those hairs. The question is if God doesn't have a special relationship with us, why should we care about God? In order to live content lives we have to live in tune with Divine Love the Divine Law. There are two principles with this Divine Law or Chi-Creation and Destruction or Yin and Yang-the begining and ending of all things. These principles, too, are amoral, but they are the principles on which morality is based. The point of spirituality is to end the cycle of action and reaction and become unified with the Divine Love or Chi. The way to succeed in this game is to step outside of it. 2. Wid xabebe d'iluzio gwaglanumi. Adia kosku di biz e biz kedec di cosir car biz kedec je kros adiali e kros emberi ze cake. Saranhe stobe car biz kedec zavxo di gwaglanum kuzut biz e vesaranhe. Biz vigate tarkukle di da jez luhudham, ulakan to mere yucec xebkle di vesaranhe miz biz. Da lah nambisi cake car biz yucec itsatsikle di gorput otri a bizxa e biz lah yucec di zrak adrati themelori ze gazac minden je grathek cake. Suffering is caused by an illusion of separateness. A dog bites us and we feel pain because we feel that dog matter and people matter is distinct. Love hurts because we always feel a seperateness between us and the beloved. We try to combat this by possessiveness, jealous anger seeking to unite the beloved with ourselves. This does not work because we seek to attach another body to ourselves and we don't seek the vision of the fundamental unity of all things that is the cure.
Divlam bebe d'iluzio gwaglanumi. Biz gondolec, go ben cake, ben ugnoli cake inistod di jinij ixpimini. Biz yucec di ugnol bizim e hanune d'onda, onda luhudlam cake. Biz ugnoli cake, solus ugnol da cake d'esprim ixpimini, onda lah cake car ze dic tupic bizim. Iluzio da bebec dic biz, e dic emberac e dic navojac je digec miz biz cosir. Biz gondolec d'ugnol bizim brage di tupic gelaz bizim, biz jaric dic iluc bek. Ilu bek gcuksindi cake. Onda sinestu j'onda indi cake di laudi e prejonun, solus je navojac onda digec lah indi cakec di prejonun. Solus navojac otri l'adilitos d'ilu bek prejonun. Ilu bek petral jari e rabugume. Ego causes the illusion of seperateness. We think, here I am, I am unique in the history of the universe. We seek our uniqueness and lay a claim to it, a possessiveness. We are unique, but that uniqueness is an expression of the universe, it has nothing to do with our merits. This illusion causes us, and people and creatures that interact with us pain. We think our uniqueness is the result of our own merits, we become little gods. A little god is very lonely. It believes that it is worthy of praise and worship, but that the creatures it interacts with aren't worthy of worship. But those other creatures don't give the little god worship. The little god gets angry and throws a tantrum. 4. Otoke biz gerumec di cosir da na? Biz gerumec jez sendivlami jaric, e incens elconyacec e strivorec car ze peb onsozi hamisi z'ilu bek, biz strivorec e elconyacec car ze peb onsozi di. Ben izene di sangte, sangte pozikuli. Poziku roce lah tolihte cakkle, lah rakesi, solus alesandi cakkle. Otoke biz hilec d'ilu bek na? How do we stop this pain? We stop the pain by becoming ego-less, and instead of reacting and acting on the basis of the false premise of a little god, we act and react on the premise of the Divine. I call this state the state of contentment. Contentment means neither being happy, nor sad, but fufilled. How do we kill the little god? 5. Biz tokic dic remac sur adiac lah cowosekkle d'onlarda, solus azert ceb z'onlarda lah jaricna straconkle, lah porwelec dic adiac otri lub xaporwelec dic ondaxa, azert vib onlardam gelaz. Biz badec di rem sur ilu bek car xuc ro. Rem kedvex cake e ox homisidali cake. Onda kedvex car biz kivanec genunino di jator azert ilu bek kumip onda ekziste, solus onda homisidali cake car ceb poneki ze rem cake di wapor z'ilu bek. We put dogs on leashes not to imprision them, but so they won't get lost, attack other dogs or be attacked themselves-for their own protection. We keep the little god on a leash for the same reason. The leash is kind and yet hommicidal-it is kind because we genuinely wish the best for the little god as long as it exists, but it is hommicidal because the entire point of the leash is the destruction of the little god. 6. Ilu bek binojins malizi cake. Onda binojins gamejokI cake. Onda dage di lihirden divi, solus lidjage d'iluzio muhumi abonoji. The little god is a malicious child. It is an adult chld. It has lost the sense of wonder, but retained the illusion of self importance. 7.
Jeckle d'union miz Di, emberac muset venkkle d'itsatsixunac ya. Itsatsixunac dac, cakec d'itsatsixun gorputi, d'itsatsixun ze merkilac bizim, d'itsatsixun ze gondolac bizim, e ovalo, d'itsatsixun ze divlamac bizim. Itsatsixunac dac bebec dic biz senxto e senninudodawini cakkle. Byen Vidnasi yuce venkkle dic itsatixunac jez biziric di bizirin ninudodawini je gwayekuxka dic itsatixunac dac. Bizirin ninudodawini ahale xajeckle jez parcac ya-parc vojumi, parc bizirini, parc z'inec, e parc abonoji. Parc vojumi roce lah tilko bizirkle inistod byen mabo, solus xakondkle di duxa Ilu je loji en gazac minden-xkembac e zibic ec. Wib parci mu cake di parc bizirini. Da roce erabilkle di bizirin vuci inistod byen tebi e kompasali cakkle dic ganatlac. Lah komkle dic onlarda cake di bejigi ze byenac plimi kompasa tregojkle. Tej wetimkle dic egajinijac onlardam curgi cake. Wib parci mu cake di parc z'inec. Da roce kompasali cakkle dic mindenac onda arkitu, car, onlarda tej, mamec di duxa Ilu meurasi. Kompasa ha cake. Kompasa azert vojum minden dovene di kebac nahili e vedivlamizmi. Ovalo, parc azert senxa. Otoke bud gorotu inistod saoval bebege di gorotu abonoji! Parc abonoji roce di rent gorputi, saranhekle e xasarenhekle, vastig rozumi e rab duxali. To achieve union with the Divine, people must overcome the four attachments. These attachments are attachment to the body, attachment to our emotions, attachment to our thoughts, and finally, attachment to our egos. These attachments cause us to be disjointed and unharmonious. The Vidnasi path seeks to overcome these attachments by living a harmonious life that balances these attachments. A harmonious life can be achieved through the four respectsrespect for creation, respect for life, respect for others and respect for self. Respect for creation means not only to live in an environmentally sound way, but to be aware of the spirit of God that dwells in all things-even the rocks and rivers. The next form of respect is respect for life. This means using plant life in a responsible manner and being compassionate to animals. Not eating them is one of the better ways of showing compassion. Also perserving their habitats is crucial. The next form of respect is respect for others. This means to be compassionate to all you meet, because they too, possess the indwelling spirit of God. Compassion is the key. Compassion for all creation extinguishes the fires of desire and egotism. Finally, respect for yourself. How much hatred in the world has been caused by self hatred! Respect for self means taking care of the body, loving and being loved, intellectual development and spiritual growth.
8. Ben begirate di ben xog e ben ikuse dic moldec emberi ya. Bejigi cakec dic Vibilac
Kedili. Onlarda biziric dic bizirinac onlardam sen kond di ut. Car ze bezon kondi, onlarda widec. Onlarda jekunec, udadizuc, e azten estamec, senkondi z'ixlev veri, ze mere ec ganatlac mamec di kond bekhem. Onlarda ahalexu cakkle dic vecicac lub emberac kevrani. Nizi cakec dic Valomac. Valomac cakec dic emberac doc ki bolderec tro di di, e up skonse, lub doniv, erabilke d'onda azert ceb pe onlardam gelaz jez kurundac e mumbo jumbo bud xamrakege vurkle d'onlarda belutuli inistod saoval da. Onlarda golyerac cakec. Onda cake kum vigatkle waswaskle di krokodilo vijatkle di sen hadac senim. Ki ahale spogarkle dic potinac doc na? Da kontrari cake di Slive mi kontrari cake di Slive hamar ladi. Molde nasi emberi cake di Vesoc. Vesoc ikuse di Di e vigate jarikle di bejig miz onda. Keltod onlarda nambisec e keltod onlarda vadic. Plimi ovto onlarda vadic. Ben cake inter lo z'emberac. Lo z'emberac cake dic nasinestruc. Nasinestruc jaric di bejig miz Slive, onlarda biziric d'onda e onda biziri jez onlarda. Onlarda jecege di sangte pozikuli. Onlarda biziric, lah azert onlardaxa, solus azert inec e azert Ilu. O Ilu vuretga di ben bejigi z'onlarda! I look around me and I see four types of people. The first are Sleep Walkers. They go through their life without any awareness of the Divine. Because of this lack of awareness, they suffer. They are born, give birth and then die, unaware of their true function, of which even the animals have some awareness. They could be criminals or normal people. The second are Dreamers. Dreamers are those people who occassionally glimpse the Divine and either chose to ignore it, or worse, try to use it for their own selfish ends, through spells and a lot of mumbo jumbo designed to make them powerful in this world. They are clowns. It is like trying to train a crocodile to bring you your shoes. Who can escape those jaws? This is contrary to the Law, and what is contrary to the Law soon ends. The third type of person, is the Pilgrim. The Pilgrim sees the Divine and tries to become one with it. Sometimes they succeed and sometimes they fail. More often they fail. I am among this group of people. The fourth group of people are the Believers. The Believers become one with Law, they live it and it lives through them. They have achieved the state of Contentment. They live, not for themselves, but for others and for God. O God, make me one of them!
9. Da cake di laburbild ze pod Vidnasi ekzisti, ze ceb bizirini. C'aluksixun cakege d'Ilu, di Slive. Slive tokige di vojum oteli. Slive cake di paradoks, car onda cake di devigo emberixi en ixpimin ga, solus tej Ilu ma, inda ze saranhe e kevjal bizim. Slive da ga vojege di saoval e xaci en onda. Onda cake di total e di mob. Nu, yexli biz ahalexu esankle en Slive e cakec di xed z'onda mi cake di beb wida na? Beb widi bizim cake je biz mamec oz di rozumun vastigi cote e lihirden abonoji. Biz behandinec dic rebukumac bizim jez itsatixunac ya bizim, gorputi, merkili, gondoli, e duxali. Onda lah cake di semi themeloro habi miz ixpimin. Biz sinestuc dic gwaglanumac bizim. Da iluzio cake. Yexli biz biziric inistod ninudodawin miz Slive, e venkkle dic itsatixunac bizim jez vuruc ndreki, kedac ndreki, gondolac ndreki e duxac ndreki, biz ahalec esanatkle od beridanac bizim e hawakkle di sangte Pozikuli. Sangte da lah cake di sangte mulemani e lah xajece. Kumat biz mamec di sangte emberi, onda gcizailni cake hawakkle di poziku. Iluc bek blokec di byen. Lazi caketga di kelkonda ki esane j'onlarda 'aban' lub 'umari' lub 'dasprenan' cakec. Gracio Ilu senpec cake, ahalexu biz xadilitecge oz d'adilit gyonroyu, lah malkum vigatec retedkle di meb na? Da cake di ceb wanpeli ze Byen Vidnasi. Vigatkle e hawakkle di poziku e retedkle di meb a Slive. This is a summation of the Vidnasi principle of existence, of the purpose of life. In the begining was God, the Law. The Law set in motion creation. The Law is a paradox, because it is an impersonal force in the universe, but also the Good God, worthy of our love and devotion. This Law both created the world and is inherent in it. It is the totality and the individual. So if we can say that we live in the Law, and are part of it, what is the cause of suffering? The cause of our suffering is that we have such a highly developed intelligence and sense of self. We nourish our apartness through our four attachments, to body, to emotion, to thought and to our spirit. There is nothing fundamentally wrong with the universe. We believe in our seperateness. This is an illusion. If we live in harmony with the Law and overcome our attachments through right actions, right feelings, right thought, and right spirit, we can wake up from our delusions and obtain the state of Contentment. This state is not a permanent state, and is very rarely achieved. As long as we are in the human condition, it is very difficult to obtain Contentment. Our little gods get in the way. Be wary of someone who says that they have been 'Englightened' or 'Saved' or 'Redeemed'. The grace of God is infinite, but should we who have been given such a wonderful gift, not at least attempt to pay back the debt? This is the double purpose of the Vidnasi Path. To try and obtain Contentment and pay back the debt to the Law.
10. Mi ben roce, mikor ben esane d'ilu na? Ben lah roco di nini viyel sur tron zlati miz zakam wobi mowake kelnem supre ce ceilo. Ben roce do mere bebe d'ixpimin vlui, mere renovige d'onda. Lavur do, kia onda cake, krev ixpimini. Onda cake di gaza kotoni verai mere bebe dic galaksac swedekle e iselic benim dockle. Solus ben roce tej di puc azert wukban e mixun emberi. E nu, car ben ember cake, ben tuede d'Ilu inistod byen emberi, kum kelkonda ben ahale beravkle. Ci ben sinestu je gaza da, izene d'Ilu golovjiove inistod bizirin benim, e galeni cake kum ben galeni cake na? Ben l'ezagute. What do I mean, when I say-God? I don't mean an old man on a golden throne with a white beard floating somewhere up in heaven. I mean that which makes the universe flow, which renews it. That energy, whatever it is, the blood of the universe. It is a real concrete thing which causes galaxies to collide and my cells to divide. But I also mean the potential for human greatness and goodness. And sure, because I am a human being, I tend to percieve God in a human way, as someone I can relate to. Do I believe that this thing, called God intervenes in my life, and is concious like I am conscious? I don't know. 11. Byen bejigi jeckle di sangte pozikuli, union miz Slive Di, cake cackle di kompasa azert ixpimin minden. Da pluveni cake, car yexli Ilu cakexu en minden, azten minden merite di parc ro kum tu. One way to achieve the state of contentment, union with the Divine Law, is to practice compassion for all of the universe. This is logical, because if God is in everything, then everything deserves the same respect that you do. Chapter Three 1. Mit oningec senim tiendetga di graen azert hec, solus miz odein e duxa senim xokisetga kumsi onda te komenexu. With your hands store up grain for the winter, but with your heart and soul dance like it may never come. 2. Lah xancitga sobano dic jantzi, xancitga di gorput tej. Do not merely change the clothes, change the body as well.
3. Lâ€™itxaronetga d'engerek ikuse dic sipulic senim. Do not let the viper see your tears. 4. Ol cake d'onlarda mi potenpec dic siz inistod byen supro e pontenpec dic siz inistod byen lis. There are those who will damn you on the way up, and damn you on the way down. 5. Emberac lah gorotuc dic siz car mi siz cakec solus car mi onlarda bibec dic siz e ondaxa cakkle. People do not hate you for what you are, but for what they fear you and themselves to be 6. Ci siz erecxu kemikle di vort ze roviakamac sizim na? Would you burn to test the strength of your convictions? 7. Ol lah cake d'alegria sen pris. There is no joy without a cost. 8. Plimi siz alesandec dic sizxa, gertuv siz omric a thelb sizim gelaz. The more you fufill yourself, the closer you approach to your own essence. 9. Lah minzatetga a valac briko. Don't talk to brick walls.
10. Siz sucec di monoz en mar ze diamondac. You are looking for a pebble in a sea of diamonds. 11. Onda mi garbi je ezagute nem di tur cake. The one who cleans knows where the dirt is. 12. Cielo cake go e teraz. Ned cake go e teraz. Zuc cake go e teraz. Potenp cake go e teraz. Caketga go e teraz. Heaven is here and now. Hell is here and now. Salvation is here and now. Damnation is here and now. Be here and now. 13. Ziskanetga di sizxa e siz ziskanecga d'ixpimin. Conquer yourself and you have conquered the universe. 14. Eretga dic gazac minden je zervec dic siz, je sodec dic siz, je deviarec dic siz od tud sizim. Tud sizim cake di poziku e barbane di poziku zâ€™inec sentrumenti. Eretga dic gazac minden je gucec dic sizim yegarkle di tud da-waporetga dic corvekac minden sizim a vangyac hamisi, eretga di cio-ec naxt da, yexli onda lah xahkehitexu dic siz jarikle dic sizxa. Burn all things that trap you-that contain you-that divert you from your goal. Your goal is contentment and to leave the contentment of others undisturbed. Burn all things that prevent you from reaching this goal-destroy all your attachments to false ideas-burn everything-even this book-if it doesn't help you become yourself.
15. Rent gorputi cake di kamun bejigi sur weg madrini. Siz xadilitec tilko di gorput bejigi inistod bizirin da. Siz l'ahalec ersatkle d'onda, lub tibkle d'onda azert onda bago, yexli siz megartexuc d'onda. Siz kadexus dic gorputac sizim, vo rent wukbi, kum adilitac kostbari, car xucac nizi. Bejigi cake je yexli gorputac senim xarentexu mano, siz tolihtiv e pozik cabi cakec ul yexli siz gexi roliko cakec. Nizi cake je gorputac sizim cakec dic yirlisac siz erabilec eckle di saranhe enla ixpimin. Yexli yirlisac doc akastuni cakec, nolakotaxun saranhe uritu. Siz skuizi jarixu mikor ol cake di jod jaraitu. Saranhe lah erez, cake inistod byen ut. Siz l'ahalec saranhekle yexli siz sidexu vesto sur divanac sizim. Siz muset vurkle dic oningec turi sizim. Byen mit rentkle dic gorputac sizim cake miz umiar inistod cio, kom, swidan, marver. The care of the body is the first step on the path of wisdom. You are only given one body in this life. You can not replace it, or trade it in for a new one, if you damage it. You should treat your body, with great care, as a precious gift, for two reasons. The first is that if your body is well cared for, you will be happier, and more content, than if you are constantly sick. The second is that, is that your body is the instrument you will use to spread love out into the universe. If that instrument is faulty, the quality of that love will diminish. You may grow tired, when the need is great to press on. Love is not easy, in any sense. You can not love, if you sit firmly in your couch. You must get your hands dirty. The best way to take care of your body is through moderation, in everything, eating, resting, excercise. 16. Resande humanezi mame di tangcuvam paradoksi. Amik onlarda sinestuc je onlarda plimi cake inistod byen bekhem senevgani ul emberac mit onlarda ezagutec, onlarda sinestuc tez je onlarda senbelutuli cakec vurkle di molde xanci ut, rusum bek, en saoval. Lao, yexli biz mamexu dic dakx burjestri oz, onda cake di paradoks je biz sinestuc tej inistod tod ro di senbelutuxun bizim. Grathek ze rokrok da cake tej di paradoks. Siz lah miv cakec, lub lah doniv cakec ul utonda gwenoli. Solus sel kazde ze gorput sizim ji cake di belutuxun ixpimini. Siz ahalec senremkle di belutuxun da a mi, Gandhi kum, lub siz ahalec senremkle di belutuxun da a pek, Hitler kum, lub siz ahalec badkle di belutuxun da xatorjole tisto interne sizxa, biz cabip kum vurec. Solus siz mamec di pibun. The mass of humanity have a paradoxical humility. While they believe that they are better in some undefined way, then most people they know, they also believe that they are powerfless to effect any kind of change, however slight, in the world. Surely, if we have such inflated opinions of ourselves, it is a paradox that we also believe at the same time in our powerlessness. The cure for this condition is also a paradox. You are no better, nor no worse than anyone else. But inside every cell of your body lies the power of the universe. You can unlease this power for good, like Gandhi, or you can unlease this power for evil, like Hitler, or you can keep this power quietly locked up within yourself, as most of us do. But you have a choice.
17. Plimi xumarkle car onda vure di semi, racet ul xapotenpkle car onda vure dic gazac tisuni. Better to be saved having done nothing, rather than damned having done a thousand things. 18. Valmizetga di saoval globi luri sizim. Break out of your snow-globe world. 19. Xidetga je siz kesvetmakexu je mamexu dic pedac cikagoni. Ci siz cedexu dic pedac kazde mikor onda cirakexu di grum ondam lub ci siz gcebakixu di namu na? Imagine you discover a tree in your orchard that has poisonous leaves. Do you remove each leaf as it cracks it's bud or do you cut down the tree? 20. Ember miz nec cake kum onda ki murdege d'ikatz ere. Onda murdege hirov d'onda, onda erege hirov d'onda. A person with money is like the one who was holding on to a burning coal. The longer they held on to it, the longer it burnt them. 21. Xid cake kum tigris-onda sprone e ri, bebe dic ixpiminac esi xavojkle je komene te mbinkle. Bibac minden sizim cakec kum ogrundadi kum gaztelu xasarvige sur lonktraj. The imagination is like a tiger-it leaps and tears causing whole universe to be created that never come to fruition. All of your fears are as baseless as a castle built on quicksand. 22. Mikor sen cakege di binojin e noge ibilkle, ki mugitege dic kemac senim na? Mikor sen noge minzatkle, toktok kim wibege dic paroloc na? Tej, inistod bizirin senim, sen mame dic verekazis ax-solus sen ahale kimiskkle mi xarekazicge. When you were a child and learning to walk, who moved your legs? When you were learning to speak, whose tongue formed the words? So too, in your life, you have many teachers but only you can apply what you have been taught.
Onda esanege, 'caketga en saoval, solus lah z'onda', solus ben esane dic siz, caketga en saoval e caketga z'onda. Siz biziric dic bizirinac sizim kumsi ibil kedili. Esanatetga! Onyonenetga di bizirin lah kum valom solus kum kelkonda esanati veri. It has been said, 'be in the world, but not of it', but I say to you, be in the world and be of it. You live your life as if sleep walking. Wake up! Experience life not as a dreamer but as someone truly awake. 24. Otoke mamkle di bizirin lovini-tondin bejigi-cosk bejigi-mita bejigi-man bejigi. How to lead a simple life-one plate-one cup-one bed-one room. 25. Ec kome wiyas bitekle d'ami. Even eat meat to please a friend. 26. Semi ahale xajeckle sen guven abonoji. Emberac ki bezonec di guven abonoji izenecna di sen hoteni. Lasi d'onlarda. Onda muhumi cabi cake tristanskle ul larikle cirki vad senim. Nothing can be achieved without self-confidence. People who lack self-confidence will call you arrogant. Let them. It is more important to accomplish something than to be worried about your reputation. 27. Mametga di keb en oskenijigac e sonri sur papuc sizim. Have fire in your eyes and a smile on your lips. 28. Ciu bizi mame di Ros Havaldi ji biz, je te empasine lub alverkle. Everyone of us has an Iron Rose inside of us, that never wilts nor rusts. 29. Egun kazde vijate di mirakel e di tragedia. Notga lah prakizkle, lub klagankle. Everyday brings a miracle and a tragedy. Learn not to rejoice, nor to lament.
1. Vangya mi bejigi roviaki cabi cake ul paskiganac tisuni. One good idea is more convincing than a thousand guns. 2. Sen ahale hilkle d'ember, solus lah vangya. You can kill a man, but not an idea. 3. Xanci lah komene od stigal. Onda komene od vuru emberi. Change doesn't come from the sky. It comes from human action. 4. Seremonic e sakramentoc sen saranhe l'ekziste. Rituals and sacraments without love do not exist. 5. Yexli nini kohotexu, lub trompexu azten saranhe l'ekziste e wedigawin l'ekziste. If a man beats, or cheats on his wife, than love doesn't exist and the marriage doesn't exist. 6. Saranhe veri cake, onda cake di devigo. Lah cake di kontra saranhe. Gorotu cake di bezon saranhe. Saranhe aktivi cake. Saranhekle siz muset vurkle. Tilko vuretga di semi e da cake di gorotu. Saranhekle zailno. Love is real, it is a force. There is no opposite of love. Hate is lack of love. Love is active. To love you must do. Only do nothing and this is hate. To love is hard. 7. Odein ma je vure di semi xatorjele en xerevnet. Mixun ondam cake kum sensignivi kum ped mokawe en bret. L'onda xaxahkehitege vo apac mi. A good heart that does nothing is locked up in a cage. Its goodness is as meaningless as a leaf floating in the wind. No one has been helped by good intentions.
8. L'ol cake di binojin ki lah komene od wawan yidi e xiol nini. Os ninic e ikwec cakec
dic sozic uni inistod bizirin. There is no child who did not come from a mother's egg and a man's seed. Therefore men and women are equal partners in life. 9. Oc ine cake d'alesandrun abonoji. The service of the other is the fufilment of the self. 10. Biz lah cakec en saoval da vekoskac kum, solus emberac pu kum ki vigatec oraitkle dic ikuxunac onlardam. We are not in this world as exiles, but as blind people who are trying to recover their sight. 11. Biz cakec en berdesti ze ribkok wukbi, ze kaos ladti. Vulgitetga di kaos e arkitutga di bake tisti. We are in the middle of a great havoc, a loud chaos. Leave the chaos and find the quiet peace.
12. Egi da cake. Sen, sen tilki mame di belutuxun xancikle senpece di luan. Yexli sen xancixu dic vuruc senim azten vuruc doc ondulec kum monoz xahilgege enla urmel. Azten
yexli emberac cabi e cabi aluksic xancikle, gaza esi jari di palom eluri kum e dib poneki luani xaxanci. Solus ben li cake mikor sen lev cakege, yem sen kedege j'ol cakege di stlavet bekhem je jodege xandrekkle. Donk kexatuge d'onda cirki, nahege di kelkan xavurkle. Ci e mi gamejokoc madrini minden kontatecge di sen na? 'Damawinetga d'onda. Bizirin lah xancina te. Onda sengwedoli cakena zawxo.' Nu, ben li cake je onlarda mamecge dic apac mi. Onlarda adarmecge, en rozumac onlardam, di sen jickle di zib pobleki. Solus onlarda otlanecge di sen Gezur Gcia. Xuc tilki je biz xakontatec je biz l'ahalec xancikle di status kwo, car cake ol cakec dic emberac ki provitec vo status kwo. Onda kum nini ki ahale komkle dic skudelac ze papa no eguno. O begirate xog e ikuse je ol cakec dic emberac stoc ki mamec tilki di graen bejigi komkle eguno. Gondole a oxa, 'yem yexli ben vicexu d'akul bekhem miz onlarda, onlarda azi takani cakecna.' O galdete d'ami ondam, paotr ze skudelac sto nizi, otoke mit vurokle d'onda. Paotr ze skudelac sto nizi esano, 'Begiratetga dic emberac minden doc. TU l'ahale otlankle d'onlarda minden senxa. Nu o parce d'ami ondam e lah vigate. O gondole te j'ami ondam lah nahe xancikle di portatunu ondam gelaz e do cake mert o blejeneki di xanci. Xanci en byen vuru lah skoke motlade, kum sturj krope od stigal. Yexli sen nahexu xancikle otoke di saoval cake, sen muset xancikle di senxa. Car yexli sen vurexu di semi, do cake hebasco mi skoke-di semi. Ol cake di emgan wukbi kuzut onlarda ze status kwo e onlarda ki vigate vulgitkle di soaval stump mac ul onlarda arkitucge d'onda. Yexli sen vurexu di semi, yexli sen hilgexu zklamato dic oningec, sen kaktojege d'emgan. Belutuxun xancikle di cio cake interno sen.
This is the truth. You, just you, have the power to infinitely change society. If you change your actions then those actions ripple out like a pebble thrown into a pond. Then if more and more people start to change, the whole thing becomes like a snowball and the entire structure of society is altered.
But I am sure when you were younger, maybe you felt that there was some injustice that needed to be corrected. So you complained about it, wanted something to be done. And what did all of those wise adults tell you? 'Get used to it. Life will never change. It will always be unfair.' Now, I'm sure that they had good intentions. They were in their minds, preparing you to accept inevitable disappointment. But they were feeding you the Big Lie. The only reason that we are told we can't change the status quo, is because there are people who benefit from the status quo. It's like a man who can eat ten bowls of rice a day. He looks around and sees that there are a hundred people who only have one grain of rice to eat in a day. He thinks to himself, 'maybe if I share some food of mine with them, they will be less hungry'.He asks his friend, the twenty bowl of rice a day guy how to best go about it. The twenty bowl of rice a day guy says, 'Look at all of those people. YOU can't feed them all by yourself.' So respecting his friend, he doesn't try. He never considers that his friend doesn't want to change his own behaviour and that's why he's resistant to the change. Change in the way we act doesn't happen randomly, like sturgeon falling from the sky. If you want change in how the world works, you have to change yourself. Because if you do nothing-that's exactly what happens-nothing. There is a great battle being fought between those for the status quo and those who are trying to leave the world a bit better than they found it. If you do nothing, if you throw your hands up in frustration, you have decided the battle. The power to change everything is within you. 13. Mikor siz ibilec di soaval, siz muset mamkle di parc azert nas dac: Mzaz, vetilbid bizirini, verekazi, vegid a ezagutu, e budah, colenwel a madrin. When walking out in the world, have respect for these three: The parent, the bestower of life, the teacher, the guide to knowledge, and the elderly, the heir to wisdom.
14. Ovte biz esanec z'adilitec dic binojinsac bizim gazac je biz mamecge te e biz rocec dic jantzi snog, kaupekac snog, e domac snog. Biz gondolec dic binojinumac gcidoni cakecge car biz bezonec dic gazac dac. Binojinum gcidoni cake car onda bezone di saranhe lub saranhe senesprimi lub saranhe esprimi dono. Likamboc ax xabebe car ri cake, solus
gondoletga otoke ax wece di ri e di nisani ga. Binojinum cake di garder ze likamboc cabip. Soaval gcom bizirixu en, yexli biz cabip mamecge dic aluksic tolihte, sano. Yexli siz mamec di binojin do cake di teb wukbip e alegria wukbip cani. Often we speak of giving our children the things we never had and we mean nice clothes, nice toys and a nice house. We think our childhoods were terrible because we lacked these things. Childhood is terrible because it lacks love or love unexpressed or badly expressed. Alot of problems are caused by being poor, but think how many afflict both the rich and the poor. The nursery for most of these problem is childhood. What a different world we would live in if most of us had happy, healthy beginings. If you have a child that is the heaviest responsiblity and greatest joy possible. 15. Interes reprev cake. Onda cake di njemoi wapori car onda momyive di mobizm pe e darne di duxa hirini. Onda voje di kevelek rausimuni nem veric ki nahec jarikle di nambisi ekonomi cabi lah pogrede e onlarda icec di kevelek hebasci j'envolve dic onlarda. Interest is an abomination. It is a destructive concept because it fosters selfish individualism and erodes away community spirit. It creates a system of slavery where the poor who want to become more economically successful end up not advancing and propping up the very system that envelops them. 16. Todank wiyas maluti morkoso di mab e stobe dic emberac. Ganatlac bukidi ax sekgele dic tondinac bizim komec cabo ul emberac en landac riat. Despitkle estam cmesoji a navoj otri mikor estam oz senbeharezki cake je sikibagi cake. Onda cake tej di gwalan ze slivec hospisi. Sen gave di navoj enla rent senim, otlane d'onda, kwekene d'onda e yem onda gade di sen, e saranhe di sen car sen huce d'onda akul e micun. E ogtodkle di taksam do sen kromke ireko di skornah ondam. Hipocrise cake esankle je siz saranhec di ciu inistod siz rocec dic emberac. Yexli saranhe cakexu di saranhe veri, kompasi, onda muset rhawulkle di vojum minden. The production of meat seriously harms the environment, and hurts people. Many farm animals destined for our plates eat more than people in the poorest countries. To inflict a cruel death on another creature when such a death is unnecessary is obscene. It is also a violation of the laws of hospitality. You take a creature into your care, feed it, nuture it, and perhaps it trusts you and loves you for providing it with food and shelter. And in return for that gratitude you slice open it's throat. It is hypocrisy to say that you love everyone when you only mean people. For love to be real love, real compassion, it must encompass all of creation.
17. Ikwec e ninic uni cakec. Umurac wobi, carne, cervone e wizo uni cakec. Vehomoseksual e veheterseksual e vebiseksual uni cakec. Jibac minden e narodac minden uni cakec. Le e viyel uni cakec. Ember e ganatla uni cakec. Women and men are equal. White, black, red and yellow races are equal. Gay and
straight and bi-sexual are equal. All languages and ethnicities are equal. Young and old are equal. Human and animal are equal. 18. Saoval bejigi ze bake e ricezo e enla noc. One world of peace and wealth and into space. 19. Mi emberac sinestuc ardremezkle di saoval. What people believe shapes the world. 20. Liberan muset xerosikle di krev. Freedom must be bought with blood. 21. Emberac l'estamec car alomac bek. People don't die for little dreams.
Rad ze Narod Vidnasi Charter of the Vidnasa Nation 1. Ceb ze da Rad cake deckle di dib, e vilosovia azert vub je xaizene di Narod Vidnasi.
The purpose of this charter is to establish the structure, and philosophy behind the organization known as the Vidnasi Nation. 2. Ceb ze di Xud ze Narod Vidnasi cake di babxun ze di Byen Vidnasi. The purpose of the Vidnasi Nation is the promotion of the Byen Vidnasi. 3. Di Byen Vidnasi hibe dic rekazixunac z'Adam Tod Leverton. Ceb ondam xahkehitec dic emberac arkitukle d'alesandrun duxali e emberi e xahkehitkle di humanezo zode duxalo e teknolojilo ga. The Byen Vidnasi is based on the teachings of Adam Tod Leverton. Its purpose is to help people find spiritual and personal fulfilment and to help humanity progress, both spiritually and technologocially. 4. Ut ember ahale jarikle di Vidnasi yexli onlarda alesandrexu dic nobac pabi, prejexu di prejon boci, sibexu di Katea Byeni, prejexu en madun e en heb, lede, vuroeu dic yixunac karitas, alakumexu di soc a Vidnasabad keltod en bezirin ondam, e bezirixu dic podac ze senxob e kompasa a navojac minden. Any person may become a Vidnasi if they meet the following conditions, pray the prayer of commitment, wear the Chain of the Discipline, pray in the morning and in the evening, tithe, perform charitable deeds, go on the pilgrimage to the Sacred City sometime in their life, and live according to the principles of non-violence and compassion to all creatures.
5. Natek Vidnasi cake di natek duxali e todi ze Vidnasi. Natek adilitena dic radac a Hetac, Verekazic Vidnasi, e tej instituzac oz kum Hagwanac. Natek tej mame di xib jubkle dic radac yexli di nobac ze Rad apertuc vo doc je Rad adilitecge. Natek mame di teb babkle e vibkle di byen. Natek xawadena vo di pob je tidena dic vebecac od dic Karitasac Vidnasi minden, e Hetac kazde. Yexli di Natek estamexu, di Pob Vidnasi arkituna velastkle Natek otri. Di Natek xatede od di ledac tedec vo VeRekazi. Natek bejigi cakena d'Adam Tod Leverton. Kum ganov Byeni Vidnasi e vevoj Byeni Vidnasi o cena di tedum. Post estam
om, colenwelac om cena di tedum da inistod losten rokac sto. Ce pec ze rokac no kazde (post Byen Vidnasi rabege a Hetac sto), dic vuruc Nateki godecna cakena vo vibor ni e ze di Narod Vidnasi minden. Yexli di Natek terazi daxu da vibor, Natek otri muset cakkle velastkle. Natek ahale kuckle tod ut, car xuc ut. The Natek is the spiritual and temporal leader of the Vidnasi. The Natek will grant charters to Hets, Vidnasi Teachers, and also institutions such as Hagwanac. The Natek also has the right to revoke charters if the conditions of the charter have been broken by those to whom the charter was given. The Natek has the responsibility to promote and protect the Discipline. The Natek will be advised by a council that will be comprised of representatives from the Vidnasi charities, and the Hets. In the event of the death of the Natek, the Vidnasi Council will meet to select another Natek. The Natek is paid from the tithes paid by the VeRekazi. The first Natek will be Adam Tod Leverton. As author of the Byen Vidnasi and creator of the Breyan Vidnasi he will receive a royalty. After his death, his heirs will receive this royalty for a period of one hundred years. At the end of every period of ten years (after the Byen Vidnasi grows to one hundred Hets), the Natek's performance will be reviewed in a fair vote by all of the Vidnasi Nation. If the current Natek loses this vote, another Natek will have to be chosen. The Natek can resign at any time, for any reason. 6. Het cake di lo ze Vidnasa. onda xawebe eskatkle di Natek adilitkle di het rad. Het rad decena d'izen ze het, robac wobi ondam. A Het is a grouping of Vidnasa. It is formed by petitioning the Natek to grant the Het a charter. The Het Charter will establish the name of the Het, and its founding members. 7. Peb vilosoviali ze di Byen Vidnasi cake arkitukle en Munka Wukbi. Natek tebena da naxt. Onda cakexu di naxt bezirini, rabe epo miz mendec. Gi Natek ahale uckle da naxt, Natek l'ahale zubkle mi Vidnasi sinestuxu lub lah sinestuxu lub vure, ru dic bodac a di Byen Vidnasi e Narod Vidnasi. Liberan rozumi cakena di mark ze da byen. The philosophical basis of the Byen Vidnasi is found in the Great Work. The Natek is responsible for this book. It should be a living book, slowly growing over the centuries. While the Natek can add to this book, the Natek can not dictate what a Vidnasi should or should not believe or do, apart from the obligations to the Discipline and the Vidnasi Nation. Intellectual freedom will be the hallmark of this discipline.
8. Gedac ze di Byen Vidnasi e di Natek cakena di Vab Soa Wukbi , e di wu xaizene di Mosa, e di Bander Vidnasi. Li narodi ze Vidnasi tokina en di Vidnasabad. The symbols of the Byen Vidnasi and the Natek will be the Great Blue Heron, and the flower known as Queen Anne's Lace, and the Vidnasi Flag. The National Shrine of the Vidnasi will be located in the Sacred City, Lodz. 9.
Jib ze di Byen Vidnasa cakona di Breyan Vidnasa geboge vo Adam Tod Leverton. Da jib ocona xebkle di Vidnasa e cakona di jib zoa azert prejon e medito. The language of the Byen Vidnasa is Breyan Vidnasa or the Beauty of the Vidnasa invented by Adam Tod Leverton. This language will serve to unite the Vidnasa and be a sacred language of prayer and meditation. 10. Verekazis Vidnasi tebena eckle dic itxurac ge e eksteri ze da byen su saoval. Ug cakkle di Verekazi Vidnasi, Vidnasi muset osatukle dic kelmic minden ze byen ge. Vidnasi Teachers will be responsible for spreading the inner and outer aspects of this discipline throughout the world. In order to be a Vidnasi teacher, a Vidnasi must have completed all of the tests of the inner discipline. Tuc cakkle di Verekazi Vidnasi lah mamexu d'id cici, umi cakexu e cakexu veralo duxalo izenkle cakkle di Verekazi Vidnasi. Verekazi Vidnasi cake di maher publiki ze da byen, e car d'onda, onlarda muset mamkle ondaxa d'uran wukbiv ul inec. onlarda lah muset mamkle di juc mere bebe di wid, kum vetub, lub vewiyas, lub veyic wiyasi. onlarda tej lah muset hockle dic vehubac onlardam. onlarda tej lah muset nuckle dic vehubac onlardam. Nec je Verekazi ahale cekle cake noax bejig ze dic ledac minden ze vehubac onlardam . Kum byen, Verekazis Vidnasi ahale rekazikle kum di juc, e di byen ecena. A candidate to be a Vidnasi Teacher should be free from a criminal record, be honest and be genuinely spiritually called to be a teacher. A Vidnasi Teacher is the public face of this Discipline, and so, they must hold themselves to a higher moral standard than others. They must not be engaged in a profession which causes suffering, like that of a soldier, or a butcher, or meat producer. They also must not engage in sexual relations with their students. They also must not defraud their students. The money that a teacher can receive is one tenth of the tithes of all of their students. In this way, Vidnasi teachers can teach as a profession, and the Discipline will spread. 11. Hagwan xadecena en vod kazde miz kub Vidnasi gcia. Onda cakena di toki arkitu azert diVidnas, solus onda tej cakena di ged ze byen bezirin bizim, e sayat dackle di byen bezirini bizim a kub sen-Vidnasi. Car d'onda, Hagwanac muset vickle di karakterun pabi. A Hagwan will be established in each area with a high Vidnasi population. It is a meeting place for the Vidnasi, but it is also a symbol of our way of life, and an attempt to present our way of life to the non-Vidnasi populaton. As such, Hagwanac must share the following characteristics. Toki ze Hagwan gcia suvico muset cakkle mamkle tokivuci. Toki xacucena kum ruc zeci. Kazde ze vucac zo vucena ce ticac ya, miz sonrac ze ganatlac, hicac e gidac zo. The grounds of the Hagwan must be large enough to contain a garden. The grounds shall be laid out in a rough medicine wheel. Each of the sacred plants will be planted at the four cardinal points, along with representations of the sacred animals, colours, and elements. Gamik Hagwani xadocena enla nicac ya, nic bejigi mamena di jim nem emberac ahalec cackle e nokle dic itxurac yogali ze da byen, e ebkle en do ric, lub ricac imi senxub ine, kum Aikido. Nic nizi ze di Hagwan mamena di toki nem di senhemi lub inebyen senoni
ahale xakulkle lub xadilitkle macun en hec. Nic nasi ze di Hagwan mamena di gamik naxti miz munkac mayori e minori od dudac ne (minden idealne) nem emberac ahale komenkle citakle e hubkle. Nic yali ze di Hagwan mamena di vod prejon/medito nem emberac ahale komenkle prejkle meditkle lub xickle di prejonun hirini. Hagwan sadexu uso di Rad ondam e di sonra ze Natek terazi. The Hagwan building will be divided into four sections, The first section will be a gym are where people can practise and learn the yogic aspects of this Discipline, and advance in that art, or other non-violent physical arts, such as Aikido. The second section of the Hagwan will be a place where the homeless or otherwise unfortunate can be fed or find shelter in the winter. The third section of the Hagwan will be a library with the major and minor works from various (ideally all) spiritual traditions whree people can come to read and study. The fourth section of the Hagwan will be a prayer/meditation area where people can come to pray, meditate or participate in communal worship. The Hagwan should prominently display its Charter, and a picture of the current Natek. 12. Rad tilko ahale xadilitkle lub jubkle vo Natek. Ol cakec dic radac azert verekazic, Hagwanac, Hetac, e wacac. Radac cakec dic dokumentac mere yobe di hid ze Hagwan, Verekazi, Het, lub je wac jace di wac ondam ip podac Vidnasi. Radac l'ahalec erosikle, solus kecunac a di Narod Vidnasi xajicec. Radac om ya mamec dic karakterac om. Rad Verekazi esane di Verekazi onlardam, e dace zabaldulo di Vesucan Levertoni. Rad Hagwani dece di Hagwan, e adilit d'onda Hac Nateki, e tej esane je Hagwan hudena ip podac Vidnasi, e podac Hagwani. Rad Heti esane di toki soci e ganatla e vuc zo Heti. Rad Waci esane dic yicac onlardam xayicec etiko. A Charter can only be given or revoked by the Natek. There are Charters for Teachers, for Hagwanac, for Hets, and for businesses. The Charters are documents which ensure the legitimacy of the Hagwan, Teacher, Het, or that the business conducts its business in accordance to Vidnasi principles. Charters can not be purchased, but donations to the Vidnasi Nation are accepted. The four different charters have different characters. The Charters for teachers state their teacher, and clearly show the Leverton lineage. The Charters of Hagwanac establish the Hagwan, and grant them the recognition of the Natek, and also state that the Hagwan will function in accordance with Vidnasi principles , and the principles of a Hagwan. Charters for Hets state the pilgrimage site and sacred animal and plant for the Het. Charters for businesses state that their products are produced ethically.
13. Tud bejigi ze di Narod Vidnasi cake mamkle di pursent no yo ze di kub saovali cake di Vidnasi. Da xahkehitena di saoval car di Vidnasi lobec xahkehitkle di mab e di senxo. The first goal of the Vidnasi Nation is to have roughly ten percent of the world's population be Vidnasi. This will help the world as the Vidnasi are commited to helping the environment and to non-violence. 14. Tud nizi ze di Narod Vidnasi cake vojkle los politiki en landac minden je kobecna dic podac Vidnasi. The second goal of the Vidnasi Nation is to create political parties in all countries dedicated to Vidnasi principles. 15. Tud nasi ze di Xud ze Narod Vidnasi cake kibkle di demokrazi su saoval erabile dic byenac senxob. The third goal of the Vidnasa Nation is to extend democracy throughout the world using non-violent means. 16. Tud yali ze di Narod Vidnasi cake vojkle di vidxun saovali je hibena dic podac demokrazi mere hacena dic xibac politiki, lu, ekonomi, e duxali ze mobac e tej di teb je mobac mamec azert mab e luan. The fourth goal of the Order of the Iron Rose is to create a world government based on democratic principles which will recognize the political, social, economic, and spiritual rights of individuals and also the responsibility that individuals bear towards the environment and society. 17. Tud nolani ze di Narod Vidnasi cake di garovder ze sangtec bizirini e kibkle di yayilm bizirini z'emberac minden saovali. The fifth goal of the Vidnasi is the improvement of living conditions (and to extend the lifespan of) all the peoples of earth.
18. Tud gu ze di Narod Vidnasi cake xahkehitkle di humanezo mubkle di noc. Mubun ze noc cake di byen tilki je emberac, e bezirin aki ahalecna gickle. Biz nabec dic mibac bizim e dic vesucac bizim je yobecna di gican ze bezirin aki. The sixth goal of the Vidnasi Nation is to help humanity colonize space. The colonization of space is the only way that humans, and earth life will survive indefinitely. We owe it to our ancestors and to our descendants to ensure the survival of earth life. Want to become a Vidnas or VeRekazi? Write to firstname.lastname@example.org. https://sites.google.com/site/thehappyreligion/