Perception is not an attribute of God. His is the realm of knowledge. Yet He has created the Holy Spirit as the Mediator between perception and knowledge. Without this link with God, perception would have replaced knowledge forever in your mind. With this link with God, perception will become so changed and purified that it will lead to knowledge. That is its function as the Holy Spirit sees it. Therefore, that is its function in truth.

In God you cannot see. Perception has no function in God, and does not exist. Yet in salvation, which is the undoing of what never was, perception has a mighty purpose. Made by the Son of God for an unholy purpose, it must become the means for the restoration of his holiness to his awareness. Perception has no meaning. Yet does the Holy Spirit give it a meaning very close to God's. Healed perception becomes the means by which the Son of God forgives his brother, and thus forgives himself.

You cannot see apart from God because you cannot be apart from God. Whatever you do you do in Him, because whatever you think, you think with His Mind. If vision is real, and it is real to the extent to which it shares the Holy Spirit's purpose, then you cannot see apart from God.

Three five-minute practice periods are required today, one as early and one as late as possible in the day. The third may be undertaken at the most convenient and suitable time that circumstances and readiness permit. At the beginning of these practice periods, repeat the idea for today to yourself with eyes open. Then glance around you for a short time, applying the idea specifically to what you see. Four or five subjects for this phase of the practice period are sufficient. You might say, for example:

God is my Source. I cannot see this desk apart from Him

God is my Source. I cannot see that picture apart from Him.

Although this part of the exercise period should be relatively short, be sure that you select the subjects for this phase of practice indiscriminately, without self-directed inclusion or exclusion. For the second and longer phase, close your eyes, repeat today's idea again, and then let whatever relevant thoughts occur to you add to the idea in your own personal way. Thoughts such as:

I see through the eyes of forgiveness.

I see the world as blessed.

The world can show me myself.

I see my own thoughts, which are like God's.

Any thought related more or less directly to today's idea is suitable. The thoughts need not bear any obvious relationship to the idea, but they should not be in opposition to it.

If you find your mind wandering; if you begin to be aware of thoughts which are clearly out of accord with today's idea, or if you seem to be unable to think of anything, open your eyes, repeat the first phase of the exercise period, and then attempt the second phase again. Do not allow any protracted period to occur in which you become preoccupied with irrelevant thoughts. Return to the first phase of the exercises as often as necessary to prevent this.

In applying today's idea in the shorter practice periods, the form may vary according to the circumstances and situations in which you find yourself during the day. When you are with someone else, for example, try to remember to tell him silently:

God is my Source. I cannot see you apart from Him.

This form is equally applicable to strangers as it is to those you think are closer to you. In fact, try not to make distinctions of this kind at all.

Today's idea should also be applied throughout the day to various situations and events that may occur, particularly to those which seem to distress you in any way. For this purpose, apply the idea in this form:

God is my Source. I cannot see this apart from Him.

If no particular subject presents itself to your awareness at the time, merely repeat the idea in its original form. Try today not to allow any long periods of time to slip by without remembering today's idea, and thus remembering your function.

𐑐𐑼𐑕𐑧𐑐𐑖𐑩𐑯 𐑦𐑟 𐑯𐑪𐑑 𐑩𐑯 𐑨𐑑𐑮𐑦𐑚𐑿𐑑 𐑝 ·𐑜𐑪𐑛. 𐑣𐑦𐑟 𐑦𐑟 𐑞 𐑮𐑧𐑤𐑥 𐑝 𐑯𐑪𐑤𐑦𐑡. 𐑘𐑧𐑑 ·𐑣𐑰 𐑣𐑨𐑟 𐑒𐑮𐑦𐑱𐑑𐑩𐑛 𐑞 ·𐑣𐑴𐑤𐑦 ·𐑕𐑐𐑦𐑮𐑦𐑑 𐑨𐑟 𐑞 ·𐑥𐑰𐑛𐑦𐑱𐑑𐑼 𐑚𐑦𐑑𐑢𐑰𐑯 𐑐𐑼𐑕𐑧𐑐𐑖𐑩𐑯 𐑯 𐑯𐑪𐑤𐑦𐑡. 𐑢𐑦𐑞𐑬𐑑 𐑞𐑦𐑕 𐑤𐑦𐑙𐑒 𐑢𐑦𐑞 ·𐑜𐑪𐑛, 𐑐𐑼𐑕𐑧𐑐𐑖𐑩𐑯 𐑢𐑫𐑛 𐑣𐑨𐑝 𐑮𐑦𐑐𐑤𐑱𐑕𐑑 𐑯𐑪𐑤𐑦𐑡 𐑓𐑼𐑧𐑝𐑼 𐑦𐑯 𐑘𐑹 𐑥𐑲𐑯𐑛. 𐑢𐑦𐑞 𐑞𐑦𐑕 𐑤𐑦𐑙𐑒 𐑢𐑦𐑞 ·𐑜𐑪𐑛, 𐑐𐑼𐑕𐑧𐑐𐑖𐑩𐑯 𐑢𐑦𐑤 𐑚𐑦𐑒𐑳𐑥 𐑕𐑴 𐑗𐑱𐑯𐑡𐑛 𐑯 𐑐𐑘𐑫𐑼𐑦𐑓𐑲𐑛 𐑞𐑨𐑑 𐑦𐑑 𐑢𐑦𐑤 𐑤𐑰𐑛 𐑑 𐑯𐑪𐑤𐑦𐑡. 𐑞𐑨𐑑 𐑦𐑟 𐑦𐑑𐑕 𐑓𐑳𐑙𐑒𐑖𐑩𐑯 𐑨𐑟 𐑞 ·𐑣𐑴𐑤𐑦 ·𐑕𐑐𐑦𐑮𐑦𐑑 𐑕𐑰𐑟 𐑦𐑑. 𐑞𐑺𐑓𐑹, 𐑞𐑨𐑑 𐑦𐑟 𐑦𐑑𐑕 𐑓𐑳𐑙𐑒𐑖𐑩𐑯 𐑦𐑯 𐑑𐑮𐑵𐑔.

𐑦𐑯 ·𐑜𐑪𐑛 𐑿 𐑒𐑨𐑯𐑪𐑑 𐑕𐑰. 𐑐𐑼𐑕𐑧𐑐𐑖𐑩𐑯 𐑣𐑨𐑟 𐑯𐑴 𐑓𐑳𐑙𐑒𐑖𐑩𐑯 𐑦𐑯 ·𐑜𐑪𐑛, 𐑯 𐑛𐑳𐑟 𐑯𐑪𐑑 𐑦𐑜𐑟𐑦𐑕𐑑. 𐑘𐑧𐑑 𐑦𐑯 𐑕𐑨𐑤𐑝𐑱𐑖𐑩𐑯, 𐑢𐑦𐑗 𐑦𐑟 𐑞 𐑳𐑯𐑛𐑵𐑦𐑙 𐑝 𐑢𐑪𐑑 𐑯𐑧𐑝𐑼 𐑢𐑪𐑟, 𐑐𐑼𐑕𐑧𐑐𐑖𐑩𐑯 𐑣𐑨𐑟 𐑩 𐑥𐑲𐑑𐑦 𐑐𐑻𐑐𐑩𐑕. 𐑥𐑱𐑛 𐑚𐑲 𐑞 ·𐑕𐑳𐑯 𐑝 ·𐑜𐑪𐑛 𐑓 𐑩𐑯 𐑳𐑯𐑣𐑴𐑤𐑦 𐑐𐑻𐑐𐑩𐑕, 𐑦𐑑 𐑥𐑳𐑕𐑑 𐑚𐑦𐑒𐑳𐑥 𐑞 𐑥𐑰𐑯𐑟 𐑓 𐑞 𐑮𐑧𐑕𐑑𐑼𐑱𐑖𐑩𐑯 𐑝 𐑣𐑦𐑟 𐑣𐑴𐑤𐑦𐑯𐑩𐑕 𐑑 𐑣𐑦𐑟 𐑩𐑢𐑺𐑯𐑩𐑕. 𐑐𐑼𐑕𐑧𐑐𐑖𐑩𐑯 𐑣𐑨𐑟 𐑯𐑴 𐑥𐑰𐑯𐑦𐑙. 𐑘𐑧𐑑 𐑛𐑳𐑟 𐑞 ·𐑣𐑴𐑤𐑦 ·𐑕𐑐𐑦𐑮𐑦𐑑 𐑜𐑦𐑝 𐑦𐑑 𐑩 𐑥𐑰𐑯𐑦𐑙 𐑝𐑧𐑮𐑦 𐑒𐑤𐑴𐑕 𐑑 ·𐑜𐑪𐑛'𐑟. 𐑣𐑰𐑤𐑛 𐑐𐑼𐑕𐑧𐑐𐑖𐑩𐑯 𐑚𐑦𐑒𐑳𐑥𐑟 𐑞 𐑥𐑰𐑯𐑟 𐑚𐑲 𐑢𐑦𐑗 𐑞 ·𐑕𐑳𐑯 𐑝 ·𐑜𐑪𐑛 𐑓𐑼𐑜𐑦𐑝𐑟 𐑣𐑦𐑟 𐑚𐑮𐑳𐑞𐑼, 𐑯 𐑞𐑳𐑕 𐑓𐑼𐑜𐑦𐑝𐑟 𐑣𐑦𐑥𐑕𐑧𐑤𐑓.

𐑿 𐑒𐑨𐑯𐑪𐑑 𐑕𐑰 𐑩𐑐𐑸𐑑 𐑓𐑮𐑪𐑥 ·𐑜𐑪𐑛 𐑚𐑦𐑒𐑪𐑟 𐑿 𐑒𐑨𐑯𐑪𐑑 𐑚𐑰 𐑩𐑐𐑸𐑑 𐑓𐑮𐑪𐑥 ·𐑜𐑪𐑛. 𐑢𐑪𐑑𐑧𐑝𐑼 𐑿 𐑛𐑵 𐑿 𐑛𐑵 𐑦𐑯 ·𐑣𐑦𐑥, 𐑚𐑦𐑒𐑪𐑟 𐑢𐑪𐑑𐑧𐑝𐑼 𐑿 𐑔𐑦𐑙𐑒, 𐑿 𐑔𐑦𐑙𐑒 𐑢𐑦𐑞 ·𐑣𐑦𐑟 ·𐑥𐑲𐑯𐑛. 𐑦𐑓 𐑝𐑦𐑠𐑩𐑯 𐑦𐑟 𐑮𐑾𐑤, 𐑯 𐑦𐑑 𐑦𐑟 𐑮𐑾𐑤 𐑑 𐑞 𐑦𐑒𐑕𐑑𐑧𐑯𐑑 𐑑 𐑢𐑦𐑗 𐑦𐑑 𐑖𐑺𐑟 𐑞 ·𐑣𐑴𐑤𐑦 ·𐑕𐑐𐑦𐑮𐑦𐑑'𐑕 𐑐𐑻𐑐𐑩𐑕, 𐑞𐑧𐑯 𐑿 𐑒𐑨𐑯𐑪𐑑 𐑕𐑰 𐑩𐑐𐑸𐑑 𐑓𐑮𐑪𐑥 ·𐑜𐑪𐑛.

𐑔𐑮𐑰 𐑓𐑲𐑝-𐑥𐑦𐑯𐑦𐑑 𐑐𐑮𐑨𐑒𐑑𐑦𐑕 𐑐𐑽𐑾𐑛𐑟 𐑸 𐑮𐑦𐑒𐑢𐑲𐑼𐑛 𐑑𐑩𐑛𐑱, 𐑢𐑳𐑯 𐑨𐑟 𐑻𐑤𐑦 𐑯 𐑢𐑳𐑯 𐑨𐑟 𐑤𐑱𐑑 𐑨𐑟 𐑐𐑪𐑕𐑩𐑚𐑩𐑤 𐑦𐑯 𐑞 𐑛𐑱. 𐑞 𐑔𐑻𐑛 𐑥𐑱 𐑚𐑰 𐑳𐑯𐑛𐑼𐑑𐑱𐑒𐑩𐑯 𐑨𐑑 𐑞 𐑥𐑴𐑕𐑑 𐑒𐑩𐑯𐑝𐑰𐑯𐑾𐑯𐑑 𐑯 𐑕𐑵𐑑𐑩𐑚𐑩𐑤 𐑑𐑲𐑥 𐑞𐑨𐑑 𐑕𐑻𐑒𐑩𐑥𐑕𐑑𐑨𐑯𐑕𐑩𐑟 𐑯 𐑮𐑧𐑛𐑦𐑯𐑩𐑕 𐑐𐑻𐑥𐑦𐑑. 𐑨𐑑 𐑞 𐑚𐑦𐑜𐑦𐑯𐑦𐑙 𐑝 𐑞𐑰𐑟 𐑐𐑮𐑨𐑒𐑑𐑦𐑕 𐑐𐑽𐑾𐑛𐑟, 𐑮𐑦𐑐𐑰𐑑 𐑞 𐑲𐑛𐑾 𐑓 𐑑𐑩𐑛𐑱 𐑑 𐑘𐑹𐑕𐑧𐑤𐑓 𐑢𐑦𐑞 𐑲𐑟 𐑴𐑐𐑩𐑯. 𐑞𐑧𐑯 𐑜𐑤𐑨𐑯𐑕 𐑼𐑬𐑯𐑛 𐑿 𐑓 𐑩 𐑖𐑹𐑑 𐑑𐑲𐑥, 𐑩𐑐𐑤𐑲𐑦𐑙 𐑞 𐑲𐑛𐑾 𐑕𐑐𐑩𐑕𐑦𐑓𐑦𐑒𐑤𐑦 𐑑 𐑢𐑪𐑑 𐑿 𐑕𐑰. 𐑓𐑹 𐑹 𐑓𐑲𐑝 𐑕𐑳𐑚𐑡𐑧𐑒𐑑𐑕 𐑓 𐑞𐑦𐑕 𐑓𐑱𐑟 𐑝 𐑞 𐑐𐑮𐑨𐑒𐑑𐑦𐑕 𐑐𐑽𐑾𐑛 𐑸 𐑕𐑩𐑓𐑦𐑖𐑩𐑯𐑑. 𐑿 𐑥𐑲𐑑 𐑕𐑱, 𐑓 𐑦𐑜𐑟𐑨𐑥𐑐𐑩𐑤:

·𐑜𐑪𐑛 𐑦𐑟 𐑥𐑲 ·𐑕𐑹𐑕. 𐑲 𐑒𐑨𐑯𐑪𐑑 𐑕𐑰 𐑞𐑦𐑕 𐑛𐑧𐑕𐑒 𐑩𐑐𐑸𐑑 𐑓𐑮𐑪𐑥 ·𐑣𐑦𐑥

·𐑜𐑪𐑛 𐑦𐑟 𐑥𐑲 ·𐑕𐑹𐑕. 𐑲 𐑒𐑨𐑯𐑪𐑑 𐑕𐑰 𐑞𐑨𐑑 𐑐𐑦𐑒𐑗𐑼 𐑩𐑐𐑸𐑑 𐑓𐑮𐑪𐑥 ·𐑣𐑦𐑥.

𐑷𐑤𐑞𐑴 𐑞𐑦𐑕 𐑐𐑸𐑑 𐑝 𐑞 𐑧𐑒𐑕𐑼𐑕𐑲𐑟 𐑐𐑽𐑾𐑛 𐑖𐑫𐑛 𐑚𐑰 𐑮𐑧𐑤𐑩𐑑𐑦𐑝𐑤𐑦 𐑖𐑹𐑑, 𐑚𐑰 𐑖𐑫𐑼 𐑞𐑨𐑑 𐑿 𐑕𐑦𐑤𐑧𐑒𐑑 𐑞 𐑕𐑳𐑚𐑡𐑧𐑒𐑑𐑕 𐑓 𐑞𐑦𐑕 𐑓𐑱𐑟 𐑝 𐑐𐑮𐑨𐑒𐑑𐑦𐑕 𐑦𐑯𐑛𐑦𐑕𐑒𐑮𐑦𐑥𐑦𐑯𐑩𐑑𐑤𐑦, 𐑢𐑦𐑞𐑬𐑑 𐑕𐑧𐑤𐑓-𐑛𐑦𐑮𐑧𐑒𐑑𐑩𐑛 𐑦𐑯𐑒𐑤𐑵𐑠𐑩𐑯 𐑹 𐑦𐑒𐑕𐑒𐑤𐑵𐑠𐑩𐑯. 𐑓 𐑞 𐑕𐑧𐑒𐑩𐑯𐑛 𐑯 𐑤𐑪𐑙𐑜𐑼 𐑓𐑱𐑟, 𐑒𐑤𐑴𐑕 𐑘𐑹 𐑲𐑟, 𐑮𐑦𐑐𐑰𐑑 𐑑𐑩𐑛𐑱'𐑟 𐑲𐑛𐑾 𐑩𐑜𐑧𐑯, 𐑯 𐑞𐑧𐑯 𐑤𐑧𐑑 𐑢𐑪𐑑𐑧𐑝𐑼 𐑮𐑧𐑤𐑩𐑝𐑩𐑯𐑑 𐑔𐑷𐑑𐑕 𐑩𐑒𐑻 𐑑 𐑿 𐑨𐑛 𐑑 𐑞 𐑲𐑛𐑾 𐑦𐑯 𐑘𐑹 𐑴𐑯 𐑐𐑻𐑕𐑩𐑯𐑩𐑤 𐑢𐑱. 𐑔𐑷𐑑𐑕 𐑕𐑳𐑗 𐑨𐑟:

𐑲 𐑕𐑰 𐑔𐑮𐑵 𐑞 𐑲𐑟 𐑝 𐑓𐑼𐑜𐑦𐑝𐑯𐑩𐑕.

𐑲 𐑕𐑰 𐑞 𐑢𐑻𐑤𐑛 𐑨𐑟 𐑚𐑤𐑧𐑕𐑑.

𐑞 𐑢𐑻𐑤𐑛 𐑒𐑨𐑯 𐑖𐑴 𐑥𐑰 𐑥𐑲𐑕𐑧𐑤𐑓.

𐑲 𐑕𐑰 𐑥𐑲 𐑴𐑯 𐑔𐑷𐑑𐑕, 𐑢𐑦𐑗 𐑸 𐑤𐑲𐑒 ·𐑜𐑪𐑛'𐑟.

𐑧𐑯𐑦 𐑔𐑷𐑑 𐑮𐑦𐑤𐑱𐑑𐑩𐑛 𐑥𐑹 𐑹 𐑤𐑧𐑕 𐑛𐑦𐑮𐑧𐑒𐑑𐑤𐑦 𐑑 𐑑𐑩𐑛𐑱'𐑟 𐑲𐑛𐑾 𐑦𐑟 𐑕𐑵𐑑𐑩𐑚𐑩𐑤. 𐑞 𐑔𐑷𐑑𐑕 𐑯𐑰𐑛 𐑯𐑪𐑑 𐑚𐑺 𐑧𐑯𐑦 𐑪𐑚𐑝𐑾𐑕 𐑮𐑦𐑤𐑱𐑖𐑩𐑯𐑖𐑦𐑐 𐑑 𐑞 𐑲𐑛𐑾, 𐑚𐑳𐑑 𐑞𐑱 𐑖𐑫𐑛 𐑯𐑪𐑑 𐑚𐑰 𐑦𐑯 𐑪𐑐𐑩𐑟𐑦𐑖𐑩𐑯 𐑑 𐑦𐑑.

𐑦𐑓 𐑿 𐑓𐑲𐑯𐑛 𐑘𐑹 𐑥𐑲𐑯𐑛 𐑢𐑪𐑯𐑛𐑼𐑦𐑙; 𐑦𐑓 𐑿 𐑚𐑦𐑜𐑦𐑯 𐑑 𐑚𐑰 𐑩𐑢𐑺 𐑝 𐑔𐑷𐑑𐑕 𐑢𐑦𐑗 𐑸 𐑒𐑤𐑽𐑤𐑦 𐑬𐑑 𐑝 𐑩𐑒𐑹𐑛 𐑢𐑦𐑞 𐑑𐑩𐑛𐑱'𐑟 𐑲𐑛𐑾, 𐑹 𐑦𐑓 𐑿 𐑕𐑰𐑥 𐑑 𐑚𐑰 𐑳𐑯𐑱𐑚𐑩𐑤 𐑑 𐑔𐑦𐑙𐑒 𐑝 𐑧𐑯𐑦𐑔𐑦𐑙, 𐑴𐑐𐑩𐑯 𐑘𐑹 𐑲𐑟, 𐑮𐑦𐑐𐑰𐑑 𐑞 𐑓𐑻𐑕𐑑 𐑓𐑱𐑟 𐑝 𐑞 𐑧𐑒𐑕𐑼𐑕𐑲𐑟 𐑐𐑽𐑾𐑛, 𐑯 𐑞𐑧𐑯 𐑩𐑑𐑧𐑥𐑐𐑑 𐑞 𐑕𐑧𐑒𐑩𐑯𐑛 𐑓𐑱𐑟 𐑩𐑜𐑧𐑯. 𐑛𐑵 𐑯𐑪𐑑 𐑩𐑤𐑬 𐑧𐑯𐑦 𐑐𐑮𐑴𐑑𐑮𐑨𐑒𐑑𐑩𐑛 𐑐𐑽𐑾𐑛 𐑑 𐑩𐑒𐑻 𐑦𐑯 𐑢𐑦𐑗 𐑿 𐑚𐑦𐑒𐑳𐑥 𐑐𐑮𐑰𐑪𐑒𐑿𐑐𐑲𐑛 𐑢𐑦𐑞 𐑦𐑮𐑧𐑤𐑩𐑝𐑩𐑯𐑑 𐑔𐑷𐑑𐑕. 𐑮𐑦𐑑𐑻𐑯 𐑑 𐑞 𐑓𐑻𐑕𐑑 𐑓𐑱𐑟 𐑝 𐑞 𐑧𐑒𐑕𐑼𐑕𐑲𐑟𐑩𐑟 𐑨𐑟 𐑪𐑓𐑑𐑩𐑯 𐑨𐑟 𐑯𐑧𐑕𐑦𐑕𐑺𐑦 𐑑 𐑐𐑮𐑦𐑝𐑧𐑯𐑑 𐑞𐑦𐑕.

𐑦𐑯 𐑩𐑐𐑤𐑲𐑦𐑙 𐑑𐑩𐑛𐑱'𐑟 𐑲𐑛𐑾 𐑦𐑯 𐑞 𐑖𐑹𐑑𐑼 𐑐𐑮𐑨𐑒𐑑𐑦𐑕 𐑐𐑽𐑾𐑛𐑟, 𐑞 𐑓𐑹𐑥 𐑥𐑱 𐑝𐑨𐑮𐑦 𐑩𐑒𐑹𐑛𐑦𐑙 𐑑 𐑞 𐑕𐑻𐑒𐑩𐑥𐑕𐑑𐑨𐑯𐑕𐑩𐑟 𐑯 𐑕𐑦𐑗𐑵𐑱𐑖𐑩𐑯𐑟 𐑦𐑯 𐑢𐑦𐑗 𐑿 𐑓𐑲𐑯𐑛 𐑘𐑹𐑕𐑧𐑤𐑓 𐑛𐑫𐑼𐑦𐑙 𐑞 𐑛𐑱. 𐑢𐑧𐑯 𐑿 𐑸 𐑢𐑦𐑞 𐑕𐑳𐑥𐑢𐑳𐑯 𐑧𐑤𐑕, 𐑓 𐑦𐑜𐑟𐑨𐑥𐑐𐑩𐑤, 𐑑𐑮𐑲 𐑑 𐑮𐑦𐑥𐑧𐑥𐑚𐑼 𐑑 𐑑𐑧𐑤 𐑣𐑦𐑥 𐑕𐑲𐑤𐑩𐑯𐑑𐑤𐑦:

·𐑜𐑪𐑛 𐑦𐑟 𐑥𐑲 ·𐑕𐑹𐑕. 𐑲 𐑒𐑨𐑯𐑪𐑑 𐑕𐑰 𐑿 𐑩𐑐𐑸𐑑 𐑓𐑮𐑪𐑥 ·𐑣𐑦𐑥.

𐑞𐑦𐑕 𐑓𐑹𐑥 𐑦𐑟 𐑰𐑒𐑢𐑩𐑤𐑦 𐑨𐑐𐑤𐑦𐑒𐑩𐑚𐑩𐑤 𐑑 𐑕𐑑𐑮𐑱𐑯𐑡𐑼𐑟 𐑨𐑟 𐑦𐑑 𐑦𐑟 𐑑 𐑞𐑴𐑟 𐑿 𐑔𐑦𐑙𐑒 𐑸 𐑒𐑤𐑴𐑕𐑼 𐑑 𐑿. 𐑦𐑯 𐑓𐑨𐑒𐑑, 𐑑𐑮𐑲 𐑯𐑪𐑑 𐑑 𐑥𐑱𐑒 𐑛𐑦𐑕𐑑𐑦𐑙𐑒𐑖𐑩𐑯𐑟 𐑝 𐑞𐑦𐑕 𐑒𐑲𐑯𐑛 𐑨𐑑 𐑷𐑤.

𐑑𐑩𐑛𐑱'𐑟 𐑲𐑛𐑾 𐑖𐑫𐑛 𐑷𐑤𐑕𐑴 𐑚𐑰 𐑩𐑐𐑤𐑲𐑛 𐑔𐑮𐑵𐑬𐑑 𐑞 𐑛𐑱 𐑑 𐑝𐑨𐑮𐑾𐑕 𐑕𐑦𐑗𐑵𐑱𐑖𐑩𐑯𐑟 𐑯 𐑦𐑝𐑧𐑯𐑑𐑕 𐑞𐑨𐑑 𐑥𐑱 𐑩𐑒𐑻, 𐑐𐑼𐑑𐑦𐑒𐑿𐑤𐑼𐑤𐑦 𐑑 𐑞𐑴𐑟 𐑢𐑦𐑗 𐑕𐑰𐑥 𐑑 𐑛𐑦𐑕𐑑𐑮𐑧𐑕 𐑿 𐑦𐑯 𐑧𐑯𐑦 𐑢𐑱. 𐑓 𐑞𐑦𐑕 𐑐𐑻𐑐𐑩𐑕, 𐑩𐑐𐑤𐑲 𐑞 𐑲𐑛𐑾 𐑦𐑯 𐑞𐑦𐑕 𐑓𐑹𐑥:

·𐑜𐑪𐑛 𐑦𐑟 𐑥𐑲 ·𐑕𐑹𐑕. 𐑲 𐑒𐑨𐑯𐑪𐑑 𐑕𐑰 𐑞𐑦𐑕 𐑩𐑐𐑸𐑑 𐑓𐑮𐑪𐑥 ·𐑣𐑦𐑥.

𐑦𐑓 𐑯𐑴 𐑐𐑼𐑑𐑦𐑒𐑿𐑤𐑼 𐑕𐑳𐑚𐑡𐑧𐑒𐑑 𐑐𐑮𐑦𐑟𐑧𐑯𐑑𐑕 𐑦𐑑𐑕𐑧𐑤𐑓 𐑑 𐑘𐑹 𐑩𐑢𐑺𐑯𐑩𐑕 𐑨𐑑 𐑞 𐑑𐑲𐑥, 𐑥𐑽𐑤𐑦 𐑮𐑦𐑐𐑰𐑑 𐑞 𐑲𐑛𐑾 𐑦𐑯 𐑦𐑑𐑕 𐑼𐑦𐑡𐑦𐑯𐑩𐑤 𐑓𐑹𐑥. 𐑑𐑮𐑲 𐑑𐑩𐑛𐑱 𐑯𐑪𐑑 𐑑 𐑩𐑤𐑬 𐑧𐑯𐑦 𐑤𐑪𐑙 𐑐𐑽𐑾𐑛𐑟 𐑝 𐑑𐑲𐑥 𐑑 𐑕𐑤𐑦𐑐 𐑚𐑲 𐑢𐑦𐑞𐑬𐑑 𐑮𐑦𐑥𐑧𐑥𐑚𐑼𐑦𐑙 𐑑𐑩𐑛𐑱'𐑟 𐑲𐑛𐑾, 𐑯 𐑞𐑳𐑕 𐑮𐑦𐑥𐑧𐑥𐑚𐑼𐑦𐑙 𐑘𐑹 𐑓𐑳𐑙𐑒𐑖𐑩𐑯.