Yarsani teaching is carried chiefly in the kalams, poetic compositions gathered into the Kalam-e Saranjam, the tradition's central sacred literature. The oldest layer, the Perdiwari kalams, is associated with Sultan Sahak's own circle at Perdiwar; later teachers and generations of Sayyeds added further kalams across the centuries that followed. Philip Kreyenbroek, who has written on the textual heritage of both the Yarsan and the closely related Yazidi tradition, describes the kalams as difficult and allusive compositions whose sense cannot be recovered from the words alone: understanding them depends on knowing the myths and narratives the community transmits orally alongside the text.
That dependence makes Yarsani religious knowledge a matter of lineage, not the book alone. Competence in reciting and interpreting the kalams is concentrated among trained Sayyeds, hereditary priestly lines serving as custodians of the tradition's textual heritage, and study happens on two tracks: informally within families, where children absorb the narratives giving the kalams their sense, and formally in sessions held during religious gatherings, where a teacher works through the material with those prepared to receive it. Ordinary members may know the kalams as sung during the jam without holding the fuller interpretive tradition a Sayyed carries.
This is why the atlas records Yarsanism's kalam tradition as restricted: not text sealed from outside view, since manuscripts and scholarly editions exist and have been studied by Kreyenbroek and Hamzeh'ee among others, but knowledge whose full sense passes through a living line of teachers rather than by reading alone. The atlas records that this transmission exists and how it works, and does not supply the interpretation itself.