Publications, Volume 16Royal Asiatic Society, 1928 |
From inside the book
Results 1-5 of 39
Page
... با این از یک جنبه آن جار ضیافت و وجهد که جلا مضیافت حق چون مقصود ازین عبارت و مطلوب ازین اشارت شده بود بر احاطه ذات حق سبحانه وتعالی میرا نور او در جمع مراتب وجود ماسالکان آگاه و طالبان با انتباه شهود میسیج ذات از مشاهده جمال ذات غافل ...
... با این از یک جنبه آن جار ضیافت و وجهد که جلا مضیافت حق چون مقصود ازین عبارت و مطلوب ازین اشارت شده بود بر احاطه ذات حق سبحانه وتعالی میرا نور او در جمع مراتب وجود ماسالکان آگاه و طالبان با انتباه شهود میسیج ذات از مشاهده جمال ذات غافل ...
Page
... با میمان اعتبار کلی التابعت للوجود في الموجودات با سربا " پستی بصفاتی که حی علم ذوقی و وجدانی تا نیاتی که درضمن علم موجوداتی کسب.
... با میمان اعتبار کلی التابعت للوجود في الموجودات با سربا " پستی بصفاتی که حی علم ذوقی و وجدانی تا نیاتی که درضمن علم موجوداتی کسب.
Page
التابعت للوجود في الموجودات با سربا " پستی بصفاتی که در توان دارد پس بیان مراعی ایران بودی درمان مر وصف زرینی که بود باران ببرند قبول می نشست عیان پیچانک حقیقت مستی از جبه صرافت اطلاق خودش ماریست در ذوات جمع موجودات بخشتی که دران راست ...
التابعت للوجود في الموجودات با سربا " پستی بصفاتی که در توان دارد پس بیان مراعی ایران بودی درمان مر وصف زرینی که بود باران ببرند قبول می نشست عیان پیچانک حقیقت مستی از جبه صرافت اطلاق خودش ماریست در ذوات جمع موجودات بخشتی که دران راست ...
Page
... مقتضای قابلیت قابل وعدم مخالفت با آن اما درین مرتبه علم در صورت طبیعت ظاهر شده است و علی الیان سراية العام في سایر موجودات بل سرار جمع الکمالات 7 و تعادت علی محبت متفاوت حقایقت در قبول وجود ام برد و نیت کی آند بوروف از علم یکون دیری.
... مقتضای قابلیت قابل وعدم مخالفت با آن اما درین مرتبه علم در صورت طبیعت ظاهر شده است و علی الیان سراية العام في سایر موجودات بل سرار جمع الکمالات 7 و تعادت علی محبت متفاوت حقایقت در قبول وجود ام برد و نیت کی آند بوروف از علم یکون دیری.
Page
... شیخ واقعیت بر سپس تمثیل است و الا سین کمالات تابعه مروجود در جوان حیق و قدرت و ارادت وغیر با میر است و تا هفتم در پس آند تایی اسرار تم بسیج مردار موجودات از صفت علی عاری جهت کالیست از کالات بلکه از اجبت کرسیب شده است.
... شیخ واقعیت بر سپس تمثیل است و الا سین کمالات تابعه مروجود در جوان حیق و قدرت و ارادت وغیر با میر است و تا هفتم در پس آند تایی اسرار تم بسیج مردار موجودات از صفت علی عاری جهت کالیست از کالات بلکه از اجبت کرسیب شده است.
Other editions - View all
Popular passages
Page 34 - But the natural man receiveth not the things of the spirit of God ; for they are foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man.
Page 29 - On the other hand, viewed in His aspect of multiplicity and plurality, under which He displays Himself when clothed with phenomena, He is the whole created universe. Therefore the universe is the outward visible expression of the Real, and the Real is the inner unseen reality of the universe. The universe before it was evolved to outward view was identical with the Real; and the Real after this evolution is identical with the universe.
Page 37 - TIS HE WHO LIVES WITHIN OUR FORMS " Both power and being are denied to us, The lack of both is what's ordained for us ; But since 'tis He who lives within our forms, Both power and action are ascribed to us. Your " self " is non-existent, knowing one ! Deem not your actions by yourself are done ; Make no wry faces at this wholesome truth— " Build the wall ere the fresco is begun.
Page 2 - Remove from our eyes the veil of ignorance, and show us things as they really are. Show not to us non-existence as existent, nor cast the veil of non-existence over the beauty of existence. Make this phenomenal world the mirror to reflect the manifestations of thy beauty, and not a veil to separate and repel us from Thee. Cause these unreal phenomena of the universe to be for us the sources of knowledge and insight, and not the cause of ignorance and blindness. Our alienation and severance from Thy...
Page 3 - After a request to his readers to refrain from " cavilling and animadversion," he continues, this time in verse : Believe me, I am naught — yea, less than naught. By naught and less than naught what can be taught ? * The Persian Mysties : Jaiau'd-Din.
Page 6 - The Absolute Beauty is the Divine Majesty endued with [the attributes of] power and bounty. Every beauty and perfection manifested in the theatre of the various grades of beings is a ray of His perfect beauty reflected therein. It is from these rays that exalted souls have received their impress of beauty and their quality of perfection. Whosoever is wise derives his wisdom from Divine wisdom. * The first verse belongs to
Page 50 - ... works.) He, praised be his name, exists after such a manner that nothing besides him hath any being but what is produced by his operation, and floweth from his justice after the best, most excellent, most perfect, and most just model. He is, moreover, wise in his works, and just in his decrees.
Page 33 - The glorious God, whose bounty, mercy, grace, And loving-kindness all the world embrace, At every moment brings a world to naught, And fashions such another in its place. All gifts soever unto God are due, Yet special gifts from special " Names " ensue ; At every breath one " Name " annihilates, And one creates all outward things anew.* THE GOD BEHIND THE VEIL " 0 fairest rose, with rosebud mouth...
Page 56 - If the tumult of the flesh were hushed; hushed these shadows of earth, sea, and sky ; hushed the heavens and the soul itself, so that it should pass beyond itself and not think of itself; if all dreams were hushed, and all sensuous revelations, and every tongue and every symbol ; if all that comes and goes were hushed — they all proclaim to him that hath an ear: 'We made not ourselves : He made us who abideth for ever...
Page 57 - But suppose that having delivered their message, they held their peace, turning their ear to Him Who made them and that He alone spoke, not by them, but for Himself, and that we heard His word, not by any fleshly tongue, nor by an angel's voice, nor in the thunder, nor in any similitude, but His voice Whom we love in His creatures.