Tablet to Jinab-i Khalil “the Friend” 12 страница
96.
Through Him all created things are brought to life and all existence is renewed and the balance of justice hath been set up upon the station of praiseworthy glory.
97.
Through Him the Bird of the Throne hath crowed and the Dove of Glory hath warbled and the resurrection of the command hath come to pass and all that lay hidden in the treasuries of hidden glory hath been made manifest.
98.
Through Him the heavens of pre-existence were raised up and the clouds of bounty were elevated unto this most holy and most notable sky and the sun of grace and beneficence shone forth from the horizon of resplendent holiness.
99.
Through Him the oceans of verses surged in the kingdom of names and attributes and the time set for the command arrived with that which was decreed in the tablets of inaccessible majesty.
100.
And I bear witness that, through Him, the veil of mystery was removed from the beauty of grandeur and the secrets of the unseen were revealed in the kingdom of the divine decree,
101.
and that through Him every poor and needy one ascended unto the heaven of riches and every transient one rose up unto the dwelling-places of eternal life and every sick one was raised to the abodes of healing within pavilions of shining light.
102.
And I bear witness that this is the Spot wherein Thou didst ascend the Throne of the glory of Thy unity and didst bring into being all creation, both former and latter, through the power of Thy will and Thy desire, and wherein the clouds of Thy grace rained down upon all created things.
103.
"Wherefore, I beseech Thee, O my God, by Thy hidden and Most Great Name and Thy concealed and most perfect word whose manifestation Thou didst promise unto Thy servants at the time of Mustaghdth [ ] (that is, at the time of the appearance of Him Whom God shall make manifest), to bring me unto the shore of the ocean of Thy forgiveness and to erase all that I have enumerated of my most great sins and my most mighty transgressions;
104.
then forgive, O my God, my father and my mother and my family and those whom I have related unto myself, them that have believed in Thee and Thy signs.
105.
Make, then, for me, O my God, a seat of truth by Thy side and cause me to be united with those of Thy servants that are nigh unto Thee.
106.
I ask Thee, then, O my God and my Beloved, not to make me to be one of them that circle about Thy House in Thy land and deny Thy sacred House within the Manifestations of Thy being and the Dawning-places of the glory of Thy Self-Subsistence and the Locations of the glory of Thy Lordship.
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107.
Thus, O my God, is my utmost wish and desire.
Thou, verily, art the Sovereign, the Powerful, the Mighty, the Wise.
108.
I ask Thee, then, O my God,
by Thy beauty whereby the suns of the glory of Thy bounty have been made luminous and the rays of the lights of the holiness of Thy generosity flashed forth, to cause me not to be distressed upon the day whereon every soul shall be distressed,
100.
on which the possessors of pomp and leadership shall be puffed up with pride, on which the feet of them that have attained shall slip, on which the lamentation of all things shall be raised, and on which every resplendent and shining light shall be darkened.
101.
Take hold, then, of my hand, O my God,
with the hand of Thy grace and favours and deprive me not on that day of the fragrances of the glory of Thy holiness nor from hearkening unto the melodies of Thy new creation, and cause me not to follow upon that day behind every croaking, sinful one.
102.
Open my eyes through Thy grace that I may recognize Thee by Thine own being, not by that which is other than Thee, and that I may behold the wonders of the lights of Thy Beauty by what Thou hast bestowed upon me through Thy bounty, not that which belongeth unto men.
103.
For Thou hast not created any proof for Thyself save Thine own Essence, nor any evidence save Thy signs.
Thou, verily, are He that ariseth, the Ruler, the Knowing, the All-Informed.
Praise be to God, Lord of all the worlds."
104.
Whereupon, end thou thy pilgrimage, for We have not permitted anyone to approach closer than this unto the sanctuary, for before that spot shine the lights of the Essence from behind the names and the attributes.
105.
And, apart from that, courtesy must be observed, for that is one of the best of all attributes in the sight of God, King of the earth and the heavens.
106.
Thus have We sent down upon thee the command with a shining and manifest proof.
107.
It is our desire that, from every city, one should go forth on My behalf and for his own sake to visit the House of God and that he may be a pilgrim.
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108.
By God, at every step mercy and grace shall descend upon him from the heaven of resplendent holiness, and at the same time when he raises his foot for the first step and sets it down, God shall forgive his sins and the sins of his mother and his father and all that are related unto him.
109.
Thus hath the grace of thy Lord encompassed all created things, whether of the first or of the last.
110.
By God, whosoever visiteth the House, it is as if he hath visited God within the pavilion of the glory of meeting with Him and the tent of the majesty of His Beauty.
111.
Thus do We inform thee of the call that is mighty by the side of the Throne.
112.
Whosoever visiteth the House as We have commanded him, God shall raise him up after his death within the paradise of majesty and grandeur in such a beauteous form that the dwellers of the Concourse on High shall be illumined by the lights of his face,
113.
and all that are in the exalted heavens shall be commanded to appear before him and to circle about him and to make their pilgrimage unto his beauty every morning and evening.
114.
O trustees of God upon the earth,
strive unto the most great mention, and cast away all that is in your hands and turn your faces unto the Abode of God, the Mighty, the Powerful, the All-Knowing.
115.
Be ye steadfast, O people, in this station that,
if all that are on earth should rise up against you, ye would not pay the least attention to them and would remain firm in the faith of God.
116.
The unbelievers shall prevent you performing what God has sent down upon you on account of the rancour that is in their breasts.
But God shall do as He willeth through His word;
He, verily, is the Powerful, the Mighty.
117.
Know, then, that We have written concerning pilgrimage to the House detailed and vast tablets, but We have not sent them until now, If God wills, We shall send them in truth.
He, verily, is the Guardian of the Messengers.
118.
That which We have sent is what was sent down from the kingdom of divine power in a brief form, for the angels that are nigh unto God and the inhabitants of the Exalted Concourse love to be brief in their outward acts.
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119.
And inwardly, let there be at all times those that perform the pilgrimage.
120.
Thus have We taught thee and made known unto thee the paths of holiness and guided thee unto the shores of manifest grace.
Translated by Denis MacEoin
Tablet of the Unmixed Reality CHAPTER ONE
Divisions 1-35
A tablet discussing Hermetic philosophy,
initially revealed in Arabic
UNMIXED REALITY
1.
He is God, exalted be He in Might and Greatness!
2.
Concerning what the questioner has asked
regarding the statement of the philosophers
that "the uncompounded [unmixed] reality is all things",
3.
say:
Know that what is intended by "things" in this context (or, station)
is none other than being and the perfections of being
in so far as they are existent (and not privative);
and by "all" is meant the obtainer.
4.
This "all" contains no plurality and no part of it can be compared to the whole.
5.
The meaning is that the uncompounded reality,
insofar as it is uncompounded in all respects,
is the obtainer and gatherer of all the infinite and endless perfections.
6.
As it has been said: "His works are limitless."
7.
In the Persian language, it may be said
that what the philosopher means by the word "things" in the afore-mentioned expression
is the perfections of being in so far as these are existent [and not privative];
8.
and by the word "all", is meant possession that is to say obtaining
--the gathering together of all of the limitless perfections, in an uncompounded manner.
9.
They have mentioned similar things throughout their discourse on
the Divine unity, power, and intensity of existence.
10.
The meaning of the philosopher was not that the Necessarily Existent (God)
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has become dispersed among (resolved into, or dissolved into) the innumerable existent things.
11.
No! Praised be He!
Exalted is He above that!
12.
Even as the philosophers themselves have stated:
"The uncompounded reality is all things, but is not any one thing."
13.
And viewed from another aspect,
the lights of the uncompounded reality can be seen in all things.
14.
This however is dependent upon the vision of the seer and the discernment of the beholder.
15.
A penetrating vision is able to see the signs of the Primal Divine Unity in all things,
since all things have been and are the places wherein the Divine Names are manifested.
16.
The Absolute Reality, however, has been and will continue unceasingly to be sanctified
from ascent and descent,
from limitations, connections and relationships,
while "things" exist and appear in the loci of limitations.
17.
Thus it has been said:
"The existence of the Necessarily (Existent)
would not be in the full perfection of its power and intensity,
were it possible for It to disperse Itself into the innumerable existent things,
but such a dispersion is not possible."
18.
There is much to be said about this statement
and if one were to elaborate fully on the meaning of the philosophers,
the matter would become lengthy.
19.
Because the hearts of the noble are perceived to be subtle and refined,
the pen chooses to confine itself to brevity.
20.
Two stations can be observed in the Divine Unity:
21.
Existential Oneness, and this is that [station] wherein all things are negated with a "no"
and only the Absolute Reality is affirmed.
22.
This means the existence of nothing is acknowledged except the Absolute Reality,
in the sense that all things, when compared with Its [Gods] manifestation and remembrance,
have been and will continue to be absolute nothingness.
23.
"All things perish save the [Divine] Face",
which means that compared with Its existence, nothing else has the capacity for existence
and so no mention of the existence of anything else should be made.
24.
It has been said
"God was and there was nothing else beside Him.
And He is now as He always has been."
25.
And yet it can be seen that things exist and have existed.
26.
The meaning of these words is that,
in His court, nothing has, or has ever had, existence.
27.
In the Existential Oneness, "all things" perish and are nothing
and the [Divine] "Face", which is the Absolute Reality [of God], is eternal and unceasing.
28.
[The second station in Divine Unity,] Manifestational Oneness,
is that [station] where the signs of the Primal Divine Unity,
the manifestations of Eternity,
and the effulgences of the light of Singleness can be observed in all things.
29.
Thus in the divine book it is revealed:
"We shall show them Our signs on the horizons and in themselves."
30.
In this station, the effulgences of the signs of the uncompounded reality can be observed
and are apparent in all things.
31.
The meaning of the philosopher was not that the Absolute Reality [of God]
is dispersed among the innumerable existent things.
32.
Immeasurably exalted is [God] from being dispersed in any thing
or from being constrained by any limits or from being associated with any other thing in creation.
33.
[God] is and continues to be sanctified from
and exalted above all else except [God].
34.
We bear witness that It is one in Its Essence and one in Its attributes.
35.
And all things are held in the grasp of the power of
Him Who is the sovereign Protector of all the worlds.
Tablet of the Unmixed Reality CHAPTER TWO
Divisions 36-60
UNMIXED REALITY
36.
In one aspect, all that has been said or will be said
refers back to the first assertion,
that the glorified and exalted Absolute Reality [of God]
is [unknowable,] unattainable and invisible,
37.
and this station has been and will continued to be sanctified from all references and names,
and freed from whatever the people of creation may understand of [God].
38.
The path is barred and the quest denied.
39.
For whatever [grand] references and powerful descriptions
have appeared from the [tongue and] pen
refer to the sublime word [of God], the most exalted Pen,
the primal Summit, the true Homeland,
and the Dawning-place of the manifestation of mercy.
40.
This is the source of Divine Unity
and the Manifestation of singleness and abstraction.
41.
In this station, all of the most beautiful Names [of God] and the most lofty [Divine] Attributes
refer to Him (the manifestation of God), and do not refer to anything beyond Him,
for, as has been stated, the Unseen Reality is sanctified from all reference.
42.
This locus of the light of Divine Unity,
even though outwardly He is given a name and appears to be bound by limitations,
is in His inner reality uncompounded, sanctified from limitations.
43.
This uncompounded state is relative and attributive
and not uncompounded in an absolute sense.
44.
In this station, the meaning is as follows:
the Primal Word and the Dawning-place of the light of Primal Oneness
is the educator of all things and the possessor of innumerable perfections.
45.
For this word in this station, there is an exposition,
hidden in the treasures of purity (or, infallibility)
and recorded in the guarded tablet, which it is not appropriate to mention now.
46.
Perchance God will produce it.
He is the All-Knowing, the All-Informed.
47.
And the objections that have been raised by some to the words of the philosopher
are not based on evidence,
in that the meaning of his words has not been understood.
48.
Truly one cannot regard it as sufficient
to look to the literal (or, external) meaning of a statement, and then stir up malice.
49.
This is except in case of the words of those who are notorious for their unbelief and idolatry.
50.
The words of such souls are not worthy of commentary.
51.
The philosophers have been and are of various factions.
52.
Some have derived what they say from the books of the prophets.
53.
And the first who taught divine wisdom as Idrís (Enoch),
on account of which he was given his name, and he is also called Hermes.
54.
He is called by a different name in each language.
55.
He has given thorough and convincing expositions in every arena of divine wisdom.
56.
And after him Balínús (Apollonius) derived some of the sciences from the Hermetic tablets.
57.
Most of the philosophers have derived their philosophical and scientific discoveries
from his words and teachings.
58.
Thus this advanced teaching of the philosopher has been and is still
capable of numerous praiseworthy and specific interpretations.
59.
Some of those who have attained [the Divine Presence],
wishing to protect the Cause of God,
have outwardly refuted (the words of the philosopher).
60.
Yet this imprisoned servant does not mention anything but that which is good.
Tablet of the Unmixed Reality CHAPTER THREE
Divisions 61-85
UNMIXED REALITY
61.
Furthermore this day is not the day
for [simple] human beings to occupy themselves with understanding long-winded teachings,
62.
for such knowledge and its like [has never been and will never be]
[is not always] conducive to making [unlearned] human beings self-sufficient.
(able to do without things, and detached from all save God)
63.
For example, the philosopher who spoke these words, were he to be alive,
and also both they who accepted what he said, and those who opposed him over it,
all of them would now be in the same situation.
64.
Every single one of them who affirmed his belief,
after the raising of the call of the King of Names from the right hand of the luminous spot,
is accepted and praiseworthy, and all others are rejected.
65.
How many the souls who considered themselves
as being at the highest pinnacle of reality and mystical knowledge,
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