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6
2970-3019

  • (But) there was another trap which reason did not perceive; hence the inspiration which beholds the unseen sped in this direction. 2970
  • By reason you can recognise congener and non-congener: you ought not to run at once to (outward) forms.
  • My being your congener is not in respect of (outward) form: Jesus, in the form of man, was (really) homogeneous with the angels
  • The celestial Bird (Gabriel) carried him up above this dark-blue fortress (vault) as the raven (carried) the frog.
  • Story of ‘Abdu ’l-Ghawth and his being carried off by the peris and staying among them for years, and how after (many) years he returned to his (native) town and his children, but could not endure to be parted from the peris, because he was really their congener and spiritually one with them.
  • ‘Abdu ’l-Ghawth was a congener of the peri: for nine years he was flying about invisibly, like a peri.
  • His wife had offspring by another husband, and his (‘Abdu ’l-Ghawth's) orphans used to talk of his death, 2975
  • Saying, “A wolf or a brigand (must have) attacked him, or (perhaps) he fell into a pit or ambush.”
  • All his children were passionately absorbed in (worldly) occupations: they never said (thought) that they had a father (who might be alive).
  • After nine years he came (back) temporarily: he appeared and (then) disappeared again.
  • He was the guest of his children for one month, and after that nobody saw any more of him.
  • (Inward) homogeneity with the peris carried him off, just as a spear-thrust ravishes the spirit (from the body). 2980
  • Since one who is destined for Paradise is (inwardly) homogeneous with Paradise, on account of homogeneity he also becomes a worshipper of God.
  • Has not the Prophet said, “Know that liberality and virtue are (drooping) branches of (the trees in) Paradise (and have) come (have been let down) into this world”?
  • Declare all loves to be homogeneous with (Divine) Love; deem all wraths to be homogeneous with (Divine) Wrath.
  • The reckless man gets a reckless man (as his comrade), because they are congenial in respect of their understanding.
  • The congeniality (spiritual affinity) in Idrís was (derived) from the stars: for eight years he was coming along with Saturn. 2985
  • He was his (Saturn's) companion in the East and in the West; (he was) his partner in conversation and familiar with his characteristics.
  • When after his absence (from the body) he arrived (on earth), on the earth he was always giving lessons in astronomy.
  • The stars gladly ranged themselves in ranks before him: the stars attended his lectures,
  • So that the people (present), nobles and commons alike, would hear the voices of the stars.
  • The attraction exerted by homogeneity (spiritual affinity) drew the stars down to the earth and caused them to speak plainly before him. 2990
  • Each one declared its name and its circumstances and expounded to him (the science of) astronomical observation.
  • What is (real) homogeneity? A species of insight whereby people gain admission into (the minds and feelings of) one another.
  • When God endows you with the same insight which He has hidden in him (another person), you become his congener.
  • What draws a body (person) in any direction? Insight. How should the conscious attract the unconscious?
  • When He (God) implants in a man the nature of a woman, fit catamitus et coitum dat. [When He (God) implants in a man the nature of a woman, he becomes a catamite and offers (anal) intercourse.] 2995
  • When God implants in a woman the masculine nature, illa femina feminam cupit et cum ea rem habet. [When God implants in a woman the masculine nature, that dildo-using woman becomes a seeker of women.]
  • When He implants in you the qualities of Gabriel, you will seek the way up to the air, like a young bird,
  • Gazing exspectantly, your eye fixed upon the air, estranged from the earth and enamoured of heaven.
  • When He implants in you the asinine qualities, (even) if you have a hundred wings (expedients) you will fly to the stable.
  • The mouse is not despised for its (outward) form: it becomes a helpless victim of the kite because of its villainous character. 3000
  • It is a (greedy) food-seeker and a traitor and a lover of darkness, besotted with cheese and pistachio nuts and syrup.
  • When the white falcon has the nature of a mouse, it is an object of contempt to the mice and a disgrace to the wild animals.
  • O son, when the nature of Hárút and Márút was changed and He (God) bestowed on them the nature of man,
  • They fell from (the eminence of) verily, we are they that stand in rowsinto the pit at Babylon (where they remain) shackled head-foremost.
  • The Guarded Tablet was removed from their sight: sorcerer and ensorcelled became their tablet. 3005
  • The same arms, the same head, the same figure—(yet) a Moses is celestial (in his nature), while a Pharaoh is contemptible.
  • Be always in quest of the (inward) nature and consort with him whose nature is good: observe how rose-oil (otto) has received (imbibed) the nature (of the rose).
  • The earth of the grave is ennobled by the (holy) man (buried there), so that the (owner of an illumined) heart lays his face and hands on his grave.
  • Since the earth (of the grave) is ennobled and made fortunate by the neighbourhood of the pure body,
  • Do thou too, then, say, “(First) the neighbour, then the house”: if thou hast a heart, go, seek a sweetheart. 3010
  • His dust (body) is endued with the character of his soul: it becomes a collyrium for the eyes of those who are dear (to God).
  • Oh, many a one sleeping like dust in the grave is superior in usefulness and open-handedness to a hundred living.
  • He has taken away (from us) his shadow (body), but his dust is overshadowing (blessing and protecting us): hundreds of thousands of the living are in his shadow (under his protection).
  • Story of the man who had an allowance from the Police Inspector of Tabríz and had incurred (large) debts in expectation of that allowance, since he was unaware of his (the Inspector's) death. The gist (of the story is that) his debts were paid, not by any living person, but by the deceased Inspector, (for) as has been said, “He that died and found peace is not dead: the (real) dead one is the man (spiritually) dead among the (materially) living.”
  • A certain dervish, who was in debt, came from the outlying provinces to Tabríz.
  • His debts amounted to nine thousand pieces of gold. It happened that in Tabríz was (a man named) Badru’ddín ‘Umar. 3015
  • He was the Police Inspector, (but) at heart he was an ocean (of bounty): every hair's tip of him was a dwelling-place (worthy) of Hátim.
  • Hátim, had he been (alive), would have become a beggar to him and laid his head (before him) and made himself (as) the dust of his feet.
  • If he had given an ocean of limpid water to a thirsty man, such was his generosity that he would be ashamed of (bestowing) that gift;
  • And if he had made a mote (as full of splendour as) a place of sunrise, (even) that would (seem) to his lofty aspiration (to) be an unworthy action.