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2
43-92

  • (But) the Sun of Divine knowledge has no motion: its place of rising is naught but the spirit and the intellect;
  • Especially the perfect Sun which is of yonder (world of Reality): day and night its action is (giving) illumination.
  • If thou art an Alexander, come to the Sun's rising-place: after that, wheresoever thou goest, thou art possessed of goodly splendour. 45
  • After that, wheresoever thou goest, ’twill become the place of sunrise: (all) the places of sunrise will be in love with thy place of sunset.
  • Thy bat-like senses are running towards the sunset; thy pearl-scattering senses are faring towards the sunrise.
  • The way of (physical) sense-perception is the way of asses, O rider: have shame, O thou that art jostling (vying) with asses!
  • Besides these five (physical) senses there are five (spiritual) senses: those (latter) are like red gold, while these (physical) senses are like copper.
  • In the bazaar where the people of the Last Congregation (on the Day of Judgment) are (purchasers), how should they buy the copper sense like (as though it were) the sense of gold? 50
  • The bodily sense is eating the food of darkness; the spiritual sense is feeding from a Sun.
  • O thou that hast borne the baggage of thy senses to the Unseen, put forth thy hand, like Moses, from thy bosom.
  • O thou whose attributes are (those of) the Sun of Divine knowledge, while the sun in heaven is confined to a single attribute,
  • Now thou becomest the Sun, and now the Sea; now the mountain of Qáf, and now the ‘Anqá.
  • In thine essence thou art neither this nor that, O thou that art greater than (all) imaginations and more than (all) more! 55
  • The Spirit is associated (endued) with knowledge and reason: what has the Spirit to do with Arabic and Turkish?
  • Both the muwahhid (who asserts the transcendence of God) and the mushabbih (who asserts His immanence) are bewildered by thee, O thou who, being without image (external appearance), art (appearing) in so many forms.
  • Sometimes He (God) makes the mushabbih (who regards Him as immanent in phenomena) a muwahhid (an asserter of His transcendence); sometimes (these) forms are waylaying the muwahhid (so that he cannot gain access to God who transcends all forms).
  • Sometimes Abu ’l-Hasan in drunkenness (ecstasy) says to thee, “O thou whose teeth are small (whose years are few), O thou whose body is tender!”
  • Sometimes he is laying waste (ruining and defacing) his own image: he is doing that in order to assert the transcendence of the Beloved (God). 60
  • The doctrine held by the eye of sense is Mu‘tazilism, whereas the eye of Reason is Sunnite (orthodox) in respect of (its) union (vision of God).
  • Those in thrall to sense-perception are Mu‘tazilites, (though) from misguidedness they represent themselves as Sunnites.
  • Any one who remains in (bondage to) sense-perception is a Mu‘tazilite; though he may say he is a Sunnite, ’tis from ignorance.
  • Any one who has escaped from (the bondage of) sense-perception is a Sunnite: the man endowed with (spiritual) vision is the eye of sweet-paced (harmonious) Reason.
  • If the animal sense could see the King (God), then the ox and the ass would behold Allah. 65
  • If, besides the animal sense, thou hadst not another sense outside of (unconditioned by) the desire of the flesh,
  • Then how should the sons of Adam have been honoured? How by means of the common sense should they have become privileged (to know these mysteries)?
  • Your calling (God) “formless” (transcending forms) or “formed” (immanent in forms) is vain, without your departure from form (unless you yourself are freed from sense perception).
  • (Whether God is) “formless” or “formed,” He is with him that is all kernel and has gone forth from the husk.
  • If you are blind, ’tis no crime in the blind; (but) if not, go (persevere in purifying yourself), for patience is the key to success. 70
  • The medicine of patience will burn the veils over your eye and will also effect the opening of your breast (to Divine knowledge).
  • When the mirror of your heart becomes clear and pure, you will behold images (which are) outside of (the world of) water and earth.
  • You will behold both the image and the image-Maker, both the carpet of (spiritual) empire and the carpet-Spreader.
  • The phantom (seen in mystical vision) of my Friend seemed (to me) like Khalíl (Abraham)—its form an idol, its reality a breaker of idols.
  • Thanks be to God that when he appeared, my spirit beheld in his phantom its own phantom (reflected image). 75
  • The dust of thy threshold was bewitching my heart: dust (woe) on him that was patient without thy dust!
  • I said, “If I am beautiful, I shall receive this (dust of Divine grace and love) from him; and if not, he has indeed laughed at ugly me.
  • The (best) plan is this, that I look at myself (to see whether I am worthy of him); otherwise (if I am not worthy), he will laugh at me: how shall I buy (gain his love)?”
  • He is beautiful and a lover of beauty: how should a fresh young man choose a decrepit old woman?
  • The Beautiful attracts the beautiful (to itself): know this (for sure). Recite thereon (the text) the good women for the good men. 80
  • In this world everything attracts something: the hot draws the hot (to itself) and the cold the cold.
  • The worthless sort attract the worthless; the lasting (those of lasting worth) are rejoiced by the lasting.
  • Those of the Fire attract those of the Fire, those of the Light seek those of the Light.
  • When you shut your eye, you have a feeling of anguish: the eye cannot do without the light of the window.
  • Your discomfort was (caused by) the light in your eye straining to be joined speedily with the daylight. 85
  • If you feel distress (within) while your eyes are unclosed, know that you have shut the eye of your heart, (and) open it.
  • Recognise that that (distress) is the craving of the eyes of your heart which is seeking the immeasurable Light.
  • Inasmuch as separation from those two impermanent lights brought you discomfort, (so that) you opened your eyes,
  • Separation, then, from those two steadfast (everlasting) lights will bring you discomfort: guard them (well)!
  • Since He is calling me, I will look to see whether I am worthy to be drawn (to Him) or whether I am ill-favoured. 90
  • If a charming person makes an ugly one (follow) at his heels, ’tis (but) a mockery that he makes of him.
  • How, I wonder, shall I behold my own face, so as to see what complexion I have and whether I am like day or like night?