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2
165-214

  • The heart that is the rising-place of the moonbeams (of Divine light) is for the gnostic (the means of revelation indicated by the words) its doors shall be opened. 165
  • To you it is a wall, to them it is a door; to you a stone, to (those) venerated ones a pearl.
  • What you see plainly in the mirror—the Pír sees more than that in the brick.
  • The Pírs are they whose spirits, before this world existed, were in the Sea of (Divine) bounty.
  • Before (the creation of) this body they passed (many) lifetimes; before the sowing they took up (harvested) the fruit (produce).
  • They have received the spirit before (the creation of) the form; they have bored the pearls before (the creation of) the sea. 170
  • (Whilst) consultation was going on as to bringing mankind into existence, their spirits were in the Sea of (Divine) Omnipotence up to the throat.
  • When the angels were opposing that (creation of man), they (the Pírs) were secretly clapping their hands (in derision) at the angels.
  • He (the Pír) was made acquainted with the (material) form of every existent being, before this Universal Soul became fettered (by materiality).
  • Before the (creation of the) heavens they have seen Saturn, before the (existence of) seeds they have seen the bread.
  • Without brain and mind they were full of thought, without army and battle they gained victory. 175
  • That immediate intuition (intuitive knowledge) in relation to them is thought; else, indeed, in relation to those who are far (from God) it is vision.
  • Thought is of the past and future; when it is emancipated from these two, the difficulty is solved.
  • The spirit has beheld the wine in the grape, the spirit has beheld thing (entity) in nothing (nonentity);
  • It has beheld every conditioned thing as unconditioned, it has beheld the genuine coin and the alloyed before (the existence of) the mine;
  • Before the creation of grapes it has quaffed wines and shown the excitements (of intoxication). 180
  • In hot July they (the Pírs) see December; in the sunbeams they see the shade.
  • In the heart of the grape they have seen the wine; in absolute faná (privation of objectivity) they have seen the object.
  • The sky is draining draughts from their circling cup, the sun is clad in cloth of gold by their bounty.
  • When you see two of them met together as friends, they are one, and at the same time (they are) six hundred thousand.
  • Their numbers are in the likeness of waves: the wind will have brought them into number (into plurality from unity). 185
  • The Sun, which is the spirits, became separated (broken into rays) in the windows, which are our bodies.
  • When you gaze on the Sun's disk, it is itself one, but he that is screened by (his perception of) the bodies is in some doubt.
  • Separation (plurality) is in the animal spirit; the human spirit is one essence.
  • Inasmuch as God sprinkled His light upon them (mankind), (they are essentially one): His light never becomes separated (in reality).
  • O my comrade on the way, dismiss thy weariness for a moment, that I may describe a single mole (grain) of that Beauty. 190
  • The beauty of His state cannot be set forth: what are both the worlds (temporal and spiritual)? The reflexion of His mole.
  • When I breathe a word concerning His beauteous mole, my speech would fain burst my body.
  • Like an ant, I am so happy in this granary that I am dragging a burden too great for me.
  • How the explanation of the (inner) meaning of the tale was stopped because of the hearer's desire to hear the superficial form of it.
  • When will He who is envied by Light allow me to tell that which is obligatory and ought to be told?
  • The sea casts foam in front (of it) and makes a barrier: it draws back and after drawing back flows in (again). 195
  • Hear what has interfered (hindered my exposition) at the present time: methinks the hearer's mind has wandered elsewhere.
  • His thoughts have turned to the Súfí guest: he is sunk up to the neck (wholly absorbed) in that business.
  • (Therefore) it behoves me to go back from this discourse to that story in order to describe what happened (to him).
  • O dear friend, do not fancy the Súfí is the (external) form (which you behold): how long, like children, (will you be content) with walnuts and raisins?
  • Our body is (as) walnuts and raisins, O son; if you are a man, relinquish these two things; 200
  • And (even) if you do not relinquish them (by your own act), the grace of God will enable you to pass beyond the nine tiers (of Heaven).
  • Now listen to the outward form of the tale, but take heed to separate the grain from the chaff.
  • .
  • When at last (the meditation of) that circle of Súfís who were seeking (spiritual) profit came to an end (culminated) in ecstasy and enthusiasm,
  • They brought dishes of food for the guest, and he then bethought him of his beast.
  • He said to the famulus (the servant of the Súfís), “Go into the stable and make the straw and barley all right for the animal.” 205
  • “Good gracious!” he replied, “why this saying overmuch? These things have been my care since long ago.”
  • The Súfí said, “First wet his barley, for ’tis an old ass, and his teeth are shaky.”
  • “Good gracious!” said he, “why are you telling (me) this, Sir? They are taught by me (to make) these arrangements.”
  • The Súfí said, “First of all take off his saddle and (then) put the salve of manbal on his sore back.”
  • “Good gracious!” exclaimed the servant. “Why, O purveyor of wisdom, I have had a thousand guests of your sort, 210
  • And all have departed from us well-pleased: the guest is (dear to us as) our life and our kinsman.”
  • The Súfí said, “Give him water, but (let it be) lukewarm.” “Good gracious!” cried the other, “I am ashamed of you.”
  • The Súfí said, “Put (only) a little straw in his barley.” “Good gracious! Cut short this speech,” he replied.
  • The Súfí said, “Sweep his place (clear) of stones and dung, and if it is wet, sprinkle dry earth on it.”