77.975
düzenleme
Yirmi Dokuzuncu Mektup/en: Revizyonlar arasındaki fark
"It is sometimes asked: “Can there be any Sufi path outside the practices of the Prophet (UWBP) and matters of the Shari‘a?”" içeriğiyle yeni sayfa oluşturdu
("I have also seen many people who thought themselves to be Mahdis of a sort, and they proclaimed their Mahdiship. Such people are not liars and deceivers, they are deceived. They suppose what they see to be reality. As the divine names have manifestations from the sphere of the Sublime Throne down to an atom, and their places of manifestation differ to the same degree; so the degrees of sainthood, which consist of manifesting the names, diff..." içeriğiyle yeni sayfa oluşturdu) |
("It is sometimes asked: “Can there be any Sufi path outside the practices of the Prophet (UWBP) and matters of the Shari‘a?”" içeriğiyle yeni sayfa oluşturdu) |
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| 1.297. satır: | 1.297. satır: | ||
The purification and cleansing of a person at this stage is as follows: In his existence he is non-existent, and in his non-existence he has existence. That is to say, if he values himself and attributes existence to himself, he is in the darkness of non-existence as great as the universe. That is, if he relies on his individual existence and is unmindful of the True Giver of Existence, he has an individual light of existence like that of a fire-fly and is submerged in an endless darkness of non- existence and separation. But if he gives up egotism and sees that he is a mirror of the manifestations of the True Giver of Existence, he gains all beings and an infinite existence. For he who finds the Necessary Existent, the manifestation of whose names all beings manifest, finds everything. | The purification and cleansing of a person at this stage is as follows: In his existence he is non-existent, and in his non-existence he has existence. That is to say, if he values himself and attributes existence to himself, he is in the darkness of non-existence as great as the universe. That is, if he relies on his individual existence and is unmindful of the True Giver of Existence, he has an individual light of existence like that of a fire-fly and is submerged in an endless darkness of non- existence and separation. But if he gives up egotism and sees that he is a mirror of the manifestations of the True Giver of Existence, he gains all beings and an infinite existence. For he who finds the Necessary Existent, the manifestation of whose names all beings manifest, finds everything. | ||
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=== | ===Conclusion=== | ||
The four steps in this way of impotence, poverty, compassion, and reflection have been explained in the twenty-six Words so far written, which are concerned with knowledge of reality, the reality of the Shari‘a, and the wisdom of the Qur’an. So here, we shall allude briefly to only one or two points, as follows: | |||
This path is shorter, because it consists of four steps. When impotence causes a person to give up the soul, it turns him directly to the All-Powerful One of Glory. Whereas when a person on the way of ecstatic love, the swiftest way, gives up the soul, his way directs him to a temporary beloved. Only when he discovers the beloved’s impermanence does he turn to the True Beloved. | |||
Also, this path is much safer, because the ravings and high-flown claims of the soul are not present on it. For apart from impotence, poverty, and defect, the soul possesses nothing so that it oversteps its mark. | |||
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