YARSAN RELIGION

[Anthea]

YARSAN RELIGION
Author Mehdî Kakeyî

It is necessary to point out that the Yarsan religion is an extension of the beliefs of the ancestors of the Kurds, such as the Sumerians, the Hurrians - Mitanni, the Hittites and the Kakeyî. So, it is useful to define the ancestors of the Kurds, Hurrians for their relation to the subject



Dr. Jamal Rashid Ahmed says that the Hurrian appeared since the third millennium BC, and it was mentioned in the cuneiform records in the second millennium BC that the Hurrians were the inhabitants of the areas located on the Little Zab River and the plains of (Bitwana), (Kirkuk), (Mosul), (Wan), (Al-Jazeera), and the valleys of the Khabur River, reaching the current city of (Aleppo) and its outskirts.

Dr. Jamal Rashid Ahmed indicates that "Geiger" mentions that the name of the Hurrian is linked to the name of the god (Khawar “HVAR") the god of the sun, as the name of the sun in the Kurdish language is still "Khor". This naming in Subartu and its deepening with a religious concept and then with a national concept for all the people who believed in the sun and light god in Subartu from Gutians, Lulus and Kassites, has a great historical significance, as it means that this human group worshipped a common god and performed common religious rituals.

The religions that were prevalent in Subartu claimed the priority and greatness of the sun god among other gods. Dr. Jamal Rashid Ahmed continues in his talk that the name of the sun god still remains in the same region in the form of "Khormatoo" (The town of Khormato, Taza Khormato), as is the case with the name "Baghdadtu" which was transformed into (Bagadad "Baghdad") meaning the gift of Baga (God).

Thus, the sanctification of nature and the worship of its powers were prevalent in the beliefs of the Subarians (Hurrians), as the equilateral Hurrians-Mitanni cross was a symbol of the god "Mithra". This cross is still drawn on the bodies of sick children and placed on the necks of children and pets, and is also drawn on household items, as sun worship was a prevalent worship among the peoples of the Middle East and Egypt.

The worship of the sun still remains in the Yarsan religion. The sun was the first God of the Subarians (Hurrians), and then the other planets, especially Venus and the moon, come after the sun in sanctity and worship, so the Subarians and other ancient Zagros peoples made the graves of their dead facing the sunrise as a result of their veneration of the sun God and they buried the belongings of the deceased person with him in his grave.

It is also useful to say that the Subarians respected other religions, in addition to preserving their religious beliefs and they prevented extremism and violence.

We conclude from the above that Yarsanism is an extension of the beliefs of the ancestors of the Kurds, such as the Sumerians, the Hurrians - Mitanni, the Hittites and the Kakeyî, as the word (Khor) and (Hor) remain in the Kurdish language and mean (sun). The name (Hurrians) indicates that they are followers of the solar religion.

As mentioned above, the Hurrians moved from the Zagros Mountains to the plain areas of Kurdistan around 3000 BC, which means that the Yarsan belief is much older than 5000 years, as they must have also been followers of the Yarsan belief in their original homeland (the Zagros Mountains) before migrating to the plain areas of Kurdistan.

On the other hand, the ancestors of the Mitanni Kurds established their kingdom around 1450 BC, and they followed the Mithraic religion. The Mitanni merged with the Hurrians and acquired the sun veneration and the Hurrian language from the Hurrians.

This means that the Yarsan belief is much older than the Mithraic religion and that Mithraism is an extension of the Hurrian belief. Mithra, who was a Mitanni, adopted the Hurrian beliefs. Mithra made some modifications to the Hurrian beliefs, especially the gods.

This Mitanni religion is called Mithraism, which preserved the Hurrian sun worship, as Mithra became the sun God. Accordingly, Mithra can be considered the renewer of the Hurrian beliefs, or rather, Mithraism is a branch of the Hurrian beliefs.

[Anthea]

YARSAN RELIGION (con)
Mehdî Kakeyî

Reincarnation

My hypotheses about the reminiscence of few people their previous lives and most people who do not remember their previous lives after their souls are transferred to other people after their death

I believe that human thought is limited and therefore man is unable to answer many questions about the phenomena and evidences that occur and that need answers. Man is still unable to know the secret of life and the appearance of planets and their precise astronomical systems and about life and the philosophy of human birth and disappearance. Therefore, I believe that due to the limited human intellectual capacity, there are matters and events that may occur in the environment of human society without man being able to sense them through his senses that are not developed to a high degree that can monitor these events that occur in secret for him.

As for the transmigration of souls, apart from religious beliefs, it is now a school of thought, a lot of scientific research is being conducted on it and there are tens of thousands of books that deal with it, as well as almost weekly television programs in Western countries on this subject. There are also hundreds of people who have the ability to recall another life they lived in precise detail, and such people also exist in Kurdistan. We look forward together to getting to know this phenomenon more precisely over time to reach its truth.

As for the transfer of a specific soul to a specific person, there may be types (codes) similar in the people to whom the same soul is transferred through reincarnation, as is the case with human genes (DNA) which are unique in every human being, so the soul is transferred to the body of the newborn child who carries the code of that soul. The soul is an energy that carries information codes, allowing a person to remember his previous life after the soul has moved to the body of another person.

So, the first hypothesis to explain the reminiscence of few people their previous lives and most people who do not remember their previous lives after their souls are transferred to other people after their death, is that each soul may have its own code on our planet Earth. People whose souls find their codes remember their previous lives, and the souls of those whose codes are not found do not remember their previous lives.

My second hypothesis is that people who remember their previous life cycle lived during their previous life cycle on the current Earth that we live on now and their souls move to the bodies of people who also live on Earth, meaning that their previous life cycle and their current life cycle are both on Earth and therefore the person remembers his past in this case.

People who do not remember their previous life cycle lived their previous life on another planet (another universe or another dimension) and therefore when their souls move to the bodies of people on Earth, they do not remember anything from their previous life cycle. This means that the majority of people, have had their souls moved from another planet or another universe or another dimension to Earth and therefore they do not remember our previous life, while a few people live on Earth and die and then are reborn on Earth (their souls move to the bodies of people on Earth) and therefore they remember their previous life because they also lived it on Earth.

The third hypothesis for a person's memory of his previous life, which is that the information in the human brain may be stored after death in the form of energy (the soul), as the soul is energy, which can be transformed into matter and retain information. The majority of people have their brain information destroyed for unknown reasons, and people whose brain information remains intact remember their previous lives.

[Anthea]

YARSAN RELIGION cont:
Mahdi Kakei



Religious classes in order of religious rank from highest to lowest

1. (Pîr): Each (Pir) is a descendant of the reformer of Yarsan religion, (San Sahak), a source of religious and social information. One of his duties is to be a memorizer of all religious supplications to be ready at all times to conduct religious meetings for making vows and offerings and reading their own supplications.

He must also attend the religious ceremonies related to the baptism and naming of the children of his disciples and the marriage of his disciples, and to recite the supplications for these occasions, and the guide must attend the i.e., the guide of the disciple as well to assist (Pir) in performing the required duties during these special religious ceremonies.

Pir should also be well conversant with the rules, etiquette, and ceremonies of religious meetings. As possible, he should attend the burial of his disciples and read the supplication for the burial of the dead over them, and he should be patient, tolerant and have a broad heart while managing religious meetings. One of the duties of (Pir) also is to advise his disciples through his guide to learn the pillars and etiquette, read the Yarsan religious books and understand their content and be in contact with his disciples, visiting them and constantly asking about their conditions.

2. (Bawa): He is also (Pîr) and has the same duties, except that (Bawa) is not a descendant of the reformer of Yarsan religion (San Sahak).

3. (Mam): He a guide and among the duties of (Mam) is that he should be well acquainted with the pillars and etiquette of the Yarsani religion and the ordinances of religious meetings and that in cooperation with (Pir) they guide their disciples and solve their problems and that (Mam) teaches his followers how to perform religious duties and read religious songs and narrates to them the reincarnation of the souls of (San Sahak) and his companions, and teaches them the etiquette and pillars of meetings, religious ceremonies, fasting, naming and baptizing a child.

4. The public: They are the last class that represents the common people who embrace the Yarsani religion and perform the religious duties entrusted to them, in addition to being familiar with the history, laws, occasions, etiquette and ceremonies of the Yarsani religion.

The members of the 'Pir' and 'Bawa' classes are 'Pir' and at the same time they are 'disciples' of each other. For the members of the (Mam) class, they are also (guides) and at the same time (disciples) to each other, since every Yarsani must have a (Pir) and (Dalil) (guide), i.e. (guide) regardless of the class to which he belongs. It is not permissible for (Pir) to marry his disciple.

[Anthea]

YARSAN RELIGION con:
By Mahdi Kakei

The Sun is the Symbol of the Yarsan Religion



The sun, which has 21 rays, is the symbol of the Yarsan religion.

The sun and the number 21 have great cultural and religious significance in the Yarsan religious faith.

The Yarsan religion, which is the original religion of the Kurdish people, is extension of the priestly beliefs of the ancestors of the Kurds, Hurrians and Sumerians who lives before more than five thousand years ago, and its adherents worshiped the sun.

The ancestors of the Kurds, Mitanni who lived in the middle of the second millennium BC, borrowed sun worship from the Hurrians and Sumerians and made the sun a symbol of the God (Mitra).

In the Yarsan faith, the soul of a deceased person is transferred to the body of another person through the transmigration of souls 21 days after the death of the person.

Also, March 21 coincides with the Sumerian Akiti festival, which is now Newroz and the Kurdish New Year.

Also, the reformer of the Yarsani religion, (Sha khoshin), was born on Newroz, March 21.

[Anthea]

YARSAN RELIGION
Mahdi Kakei

The historical appearance of Yezdan (God) in Yarsan religion

1. The era of Sajnar: (Sajnar) is that sacred place in which the Yarsan religion appeared, as it was created by (Xawenkar) meaning (God) when he came out of Dura and created the angels. This cycle is also called the (Ya) cycle, as the name (Xawenkar) was (Ya) before he created the universe. In this period the universe was not created, there was only darkness, there were no earth, sky, or creatures. In this era, saints and angels were only spirits. In this era, for the first time, a Yarsani religious meeting (Jam) was held, during which the saints and angels embraced the Yarsani religion, established its legislation, and determined its duties, ceremonies, and rituals.

2. The era of Balool Dana: ("Dana" in Kurdish means "philosopher"). In the second half of the eighth century AD, (Xawenkar) (God) self-appeared in (Balool) in the form of a Sufi human being to spread the Yarsan religion in Kurdistan, where a number of supporters gathered around him such as (Baba Lorra), (Baba Rajab), (Baba Njoom) and (Baba Hatim). He created a special constitution for the Yarsan religion and a brotherhood system for the religion. Balool was from the Kurds of Lorestan, was the first person who renewed the Yarsani religion. He declared the revolution against the Arab-Islamic occupation in the Kurdistan region of Horaman and defended the Yarsani religion.

3. The era of Shakhoshin (977 - 1015 AD): This innovator of the Yarsani religion was born on the day of Newroz. Therefore, this Kurdish holiday is a sacred holiday for Yarsani in addition to being a Kurdish national holiday and a Kurdish New Year. In the time of (Shakhoshin), music advanced in Kurdistan a lot, especially in East Kurdistan because (Shakhoshin) was very interested in music, especially playing the tanbur.

4. The era of Baba Sarhangi Dawdan: It is one of the manifestations of the Creator. He was born in the tenth century AD and spread the Yarsani religion in Kurdistan.

5. The era of Baba Jalil Dawdan: He was born at the beginning of the eleventh century AD. This innovator of the Yarsan religion continued in his role to spread the Yarsan religion in Kurdistan.

6. The era of Baba Naws: He was born in the late eleventh century AD in the village of (Sarkat) in Horaman and died in the middle of the first half of the twelfth century AD. This reformer, in turn, took the path of the previous reformers in spreading and consolidating the Yarsan religion in Kurdistan.

7. The era of Saiday Shyani: He was born at the end of the twelfth century AD in the city (Halabja) in southern Kurdistan, who continued to spread the Yarsan religion.

8. The reign of San Sahak (1316-1394 AD): (Sheikh Isa) and his brother (Sheikh Musa) fled from the Mongol invasion in Hamadan to Hawram, and then built a Yarsani (Jamkhana جەمخانە) in Barzanja. Later, for fear of ISIS that time, the religion went into a secret phase. The (Jamkhana جەمخانە) was turned into a mosque and the believers of the Yarsan religion were considered Muslims, which continues to this day.

[(San Sahak) or (Sultan Ishaq) 1316 – 1394 AD] was the son of (Nurbakhsh Isa/Sheikh Isa Barzanji) son of (Bawa Ali Hamadani) son of (Bawa Yousef Hamadani).

Here we see that the ancestry of Sheikh 'Isa and Sheikh Musa Barzanja, who were two brothers, goes back to the Yarsani class, (Bawe باوە). This proves that Sheikh 'Isa and Sheikh Musa were Yarsani and had nothing to do with the descendants of Imam Musa Kazim and the Muslim Arabs.

In his book (Maruj al-Dhahab), published in 934 AD, (Massoudi) calls all mountain Kurds Kakeyis (کاکەیی). This book was published 382 years before the birth of San Sahak. So, until about 800 years ago, the majority of Kurds were Yarsani

[Anthea]

Naming the child

The child is named when he/she reaches the age of 7 days, by holding a religious meeting for this occasion

Before bringing the child to the religious meeting for this occasion, the child must be bathed and dressed in clean clothes. The child's parents are present with the child. The prayer for naming the child is read over his/her head and then the parents are asked if they have chosen a name for their baby girl/boy. Then the parents mention the name chosen for the baby girl/boy. Then a special saying is said near the child's ear, and those present express their welcome to him/her and wish him/her success and good luck in his/her life while mentioning his/her name.

Then the child's lips are wiped with a portion of (Xawendkar “God”)’s vows offered in the meeting, which are usually sweets. After that, the child is carried and presented to each participant in the religious meeting session, where they congratulate him/her and wish him/her success, happiness and good luck in his/her life. After that, the child is taken out of the meeting room and the religious meeting closing ceremony is held.