78.073
düzenleme
Yirmi Dokuzuncu Mektup/en: Revizyonlar arasındaki fark
"The most dangerous of all these faults is that he imagines the partial meanings which occur to his heart in the form of inspiration to be “God’s Word,” and he calls them “verses (âyât).” This infers disrespect towards divine revelation, which is at the most holy and exalted degree. Yes, all inspirations from the inspirations of bees and animals to those of ordinary people and the elite among men, and from the inspirations of ordina..." içeriğiyle yeni sayfa oluşturdu
("Ecstatic utterances made by followers of this way arise from love of self, for love-filled eyes see no faults. Because of his self-love, such a person supposes a faulty, unworthy fragment of glass to be a brilliant or a diamond." içeriğiyle yeni sayfa oluşturdu) |
("The most dangerous of all these faults is that he imagines the partial meanings which occur to his heart in the form of inspiration to be “God’s Word,” and he calls them “verses (âyât).” This infers disrespect towards divine revelation, which is at the most holy and exalted degree. Yes, all inspirations from the inspirations of bees and animals to those of ordinary people and the elite among men, and from the inspirations of ordina..." içeriğiyle yeni sayfa oluşturdu) |
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| 1.162. satır: | 1.162. satır: | ||
Some of those who embark on spiritual journeying fall into an abyss by confusing the shades and shadows and partial samples of the stations of sainthood with its fundamental, universal stations. | Some of those who embark on spiritual journeying fall into an abyss by confusing the shades and shadows and partial samples of the stations of sainthood with its fundamental, universal stations. | ||
As is proved clearly in the Second Branch of the Twenty-Fourth Word and in others of the Words, the sun becomes numerous by means of mirrors and thousands of its similitudes possess light and heat like the sun itself, despite their paltriness in relation to the actual sun. In exactly the same way, the stations of the prophets and the great saints possess shades and shadows. Those who journey with the spirit enter these, and see themselves as greater than those great saints, or even to have advanced further than the prophets, and so fall into an abyss. | |||
However, the way to avoid this is to always take the principles of belief and fundamentals of the Shari‘a as one’s basis and guide, and to look on one’s illuminations and visions as opposed to them. | |||
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==== | ====The Seventh:==== | ||
Some of the people of illumination and ecstasy fall into an abyss in their spiritual journeyings by preferring pride, complaint, ecstatic utterances, public regard, and being referred to, to offering thanks and supplication, beseeching Almighty God, and self-sufficiency. | |||
Whereas the highest degree is Muhammadan worship, which is termed “belovedness.” The basis and essence of worship is to manifest the perfection of that reality b y supplicating and beseeching Almighty God, showing deep humility before Him, offering thanks, and through impotence and want, and by displaying self-sufficiency in the face of others. Some of the great saints have involuntarily and temporarily become proud and made complaints and ecstatic utterances, but they should not be followed voluntarily on such points; they are rightly-guided but not the guide; their way may not be taken! | |||
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==== | ====The Eighth Abyss:==== | ||
Some of those who journey spiritually are self-centred and precipitate and want to consume in this world the fruits of sainthood, which will be given in the hereafter; they fall into an abyss by seeking them on their spiritual journeyings. | |||
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