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5
1103-1127

  • (But) that (difference) is manifest to the eye of the heart (spirit): exert thyself, advance towards the heart (spirit) with the exertion of one whose means are small.
  • And if thou hast no foot (means), (yet) bestir thyself that thou mayst behold every less and more.
  • On the meaning of this verse: “If thou fare on the Way, the Way will be revealed to thee; and if thou become nonexistent, (real) existence will be conferred on thee.”
  • Though Zalíkhá shut the doors on every side, still Joseph gained return (to safety) by bestirring himself. 1105
  • Lock and door opened, and the way (out) appeared: when Joseph put trust in God, he escaped.
  • Though the world hath no visible crevice (means of exit), (yet) one must run (to and fro) recklessly, like Joseph,
  • In order that the lock may open and the doorway become clear, and the region of non-spatiality become your dwelling-place.
  • Thou camest into the world, O afflicted one: dost thou ever see the way of thy coming?
  • Thou camest from a certain place and abode: dost thou know the way of thy coming? Nay. 1110
  • If thou knowest (it) not, (yet) beware of saying that there is no way: by this wayless way we (all) shall depart.
  • In dreams thou wanderest happily to left and right: hast thou any knowledge where the way is that leads to that arena?
  • Shut that (sensual) eye and give thyself up: thou wilt find thyself in the ancient City.
  • How shouldst thou shut thy (sensual) eye when in this direction a hundred inebriated (languishing) eyes are (as) a bandage on thine eye because of (thy) infatuation (with them)?
  • From love of (having) a purchaser (admirer) thou art (looking) with four eyes (intently) in the hope of (gaining) eminence and chieftainship. 1115
  • And if thou fall asleep thou seest the purchaser in thy dreams: how should the ill-omened owl dream of aught but a wilderness?
  • At every moment thou wantest a purchaser cringing (before thee): what hast thou to sell? Nothing, nothing.
  • If thy heart had any (spiritual) bread or breakfast, it would have been empty of (desire for worldly) purchasers.
  • Story of the person who claimed to be a prophet. They said to him, “What hast thou eaten that thou hast become crazy and art talking in vain?” He replied, “If I had found anything to eat, I should not have become crazy and talked in vain”; for whenever they (the prophets and saints) speak goodly words to people unworthy to hear them, they will have talked in vain, although they are (divinely) commanded to talk thus in vain.
  • A certain man was saying, “I am a prophet: I am superior to all the prophets.”
  • They bound his neck and took him to the king, saying, “This man says he is a prophet sent by God.” 1120
  • The people (were) gathered round him (thick) as ants and locusts, crying, “What deceit and imposture and trap is (this)?
  • If he that comes from (the realm of) non-existence is a prophet, we all are prophets and grand (in spiritual eminence).
  • We (too) came hither as strangers from that place (realm): why shouldst thou be specially endowed (with prophecy), O accomplished one?”
  • (He replied), “Did not ye come like a sleeping child? Ye were ignorant of the way and the destination.
  • Ye passed through the (different) stages asleep and intoxicated, unconscious of the way and (its) ups and downs; 1125
  • (But) we (prophets) set out in wakefulness and well (aware) from beyond the five (senses) and the six (directions) to (this world of) the five and six,
  • Having perceived (all) the stages from the source and foundation, possessed of experience and knowing the way like (skilled) guides.”