Explaining that every percipient sense of man has different objects of perception too, of which the other senses are ignorant, as (for example) every skilled craftsman is unfamiliar with the work of those skilled in other crafts; and its (another sense's) ignorance of that which is not its business does not prove that those objects of perception are non-existent. Although it virtually denies them, yet here in this place we only mean by its ‘denial’ its ignorance.
Thy perception is the measure of
your vision of the
world: your impure senses are the veil (which prevents you from having sight) of the pure (holy men).
2385. Wash your senses for a while
with the water
of clairvoyance: know
that the garment- washing of the Súfís is like
this.
When you
have become purified, the
spirit of the
pure ones will tear off the veil and attach itself to
you.
If the
whole world be
(filled with) light and
(radiant) forms, (only)
the
eye would be aware of
that loveliness.
(Suppose) you have shut the eye
and art bringing forward the
ear that you mayst show unto it the locks and face
of an adorable beauty,
The ear will
say, “I do not attend to the (visible) form: if the
form utter a cry, I will hearken.
2390. I am skilled,
but (only) in my own art: my art is (the perception of) a (spoken) word or sound, no more.”
(And if you say), “Hey, nose, come and see this beauteous one,” the nose
is not fit for this purpose.
“If there be any
musk or rose-water,
I will smell it: this is my art
and science
and knowledge. How
should I see the
face of that
silver-shanked
one? Take heed, do not lay (on
me) as a task
that which cannot be done.”
Again, the crooked (perverted) sense has naught but crooked
(perverse) perception, (so) go crookedly
into His presence or go straight, as you wilt
(it matters not).
2395. Know for sure that
the eye of him
who sees double is remote from
seeing the Unity,
O Khwája who aidest (the
true Religion).
You who art a
Pharaoh art wholly deceit
and hypocrisy:
(hence) you knowest no difference
between me and
yourself.
Do not regard
(judge of) me
from yourself, O false-playing man,
that you mayst not see
the single as double.
Regard (judge of) me from
me (with my eyes) for one moment, that
you mayst behold a spacious
region
beyond (phenomenal) existence,
And mayst be delivered from straitness and dishonour and renown
(good and evil
repute) and
behold love within
love, and peace (be
with thee)!
2400. Then, when you have been delivered from the body, you wilt know that ear and nose can become eye.
That sweet-tongued (spiritual) king has said
with truth that every
hair of gnostics becomes an eye.
Certainly the eye had no eye (vision) at first: it was an embryo of flesh in the womb.
Deem not the
fat (the white
of the eye) to be the
cause of sight, O son; otherwise none would see (visible) forms in dream.
The genie and the demon
see the like, and
there is no fat in the sight-organ of
either.
2405. In fact
there was (originally) no
relationship between light and the fat
(of the eye): the
loving Creator
gave them relationship.
Adam is of
earth, (but) how does he
resemble earth? The genie
is
of fire without
any
participation (of the other elements);
(But) the genie is not
similar (in form) to fire, though when you considerest (you wilt acknowledge
that) it is his origin.
The bird is (originally) of wind (air),
(but) how does it resemble wind?
God gave relationship to the unrelated.
The relation of these derivatives to the originals is ineffable, although He connected them.
2410. Since man is born of
dust, where is the relation between
this son and
his father? If there is a relation hidden from the understanding, it is ineffable, and how should the understanding follow
its track?
If He did not give the wind
vision without eye,
how
was it making a
distinction among the
people of ‘Ád?
How was it knowing
the true believer
from the enemy? How was it
knowing the wine
from the gourd-shaped goblet?
If the fire of Nimrod has no eye,
how is a taking pains (to show
respect) towards Abraham
(explicable)?
2415. If the Nile had not possessed that light
and sight, wherefore should it have picked out the
Egyptians from the Israelites?
If mountain and rock had not been endowed with sight, then how should it (the mountain) have become
a friend (accompanist) to
David?
If this earth had
not possessed a spiritual eye,
wherefore should it have
swallowed Qárún
in such a fashion?
If the Moaning (Pillar) had
not possessed
the eye of the
heart (oculus cordis), how should it have seen the
separation (from it) of that august
one (the Prophet)?
If the gravel
had not been possessed of an eye,
how should it have given testimony in the
closed fist (of Abú
Jahl)?
2420. O intellect, unfold your wings and
pinions: read the Súra
(which begins with the words), (when the earth) shall be caused to quake with a mighty quaking.
At the Resurrection how should this earth give testimonies concerning good and evil without
having seen?
For she will relate
her experiences and informations: the earth will reveal
her
secrets to us.
“This sending of me (as a
prophet) to
you, O prince,
is
a clear evidence that the
Sender was aware
That such a medicine as this is
suitable to such a desperate malady, for the purpose of success
(in curing it).
2425. Heretofore you hadst seen visions
(warning thee) that
God would choose me out (to go to thee),
(And that) I, having taken the rod and the Light in my hand, would break
your insolent horn. On this account the Lord of the Judgement was showing unto you terrible visions of diverse
sorts,
Suitable to
your evil conscience and your inordinate disobedience,
that you might’st know
that He knows what
is proper for thee;
That you might’st know
that He is wise and omniscient and
the
healer of irremediable
maladies.
2430. Through false interpretations
you wert made blind
and deaf to
those (visions),
saying,
‘This is caused
by heavy slumber’;
And the physician and the astrologer in flashes (of intelligence) saw the (true)
explanation thereof, but concealed it from (motives)
of cupidity.
He (the physician) said, ‘Far be it from your empire and kingship that anxiety should enter into thy
consciousness.
When the (human) constitution is indisposed by food that disagrees with it or
by
(rich) viands, it sees visions in
sleep.’
(He said this)
because he perceived that
you art not one that
desires good
counsel, and that you art violent and blood-drinking and not of lowly nature.
2435. Kings shed blood for righteousness' sake, but their
mercy is greater than their severity. The king must have the nature of the Lord: His
mercy has precedence
over His wrath.
Wrath must not prevail (in
the
king), like (as it does in) the Devil,
(so
that) he sheds blood unnecessarily for the purpose of guile;
Nor, again, (should) an effeminate mildness (prevail in him), for in consequence of that his wife and handmaids will
become harlots.
You hadst made your breast a house for the
Devil, you hadst
made hatred a qibla (object on which your mind was bent).
2440. Many are
the hearts which your sharp
horn has wounded: lo, my rod has broken your froward horn.
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