Publications, Volume 16Royal Asiatic Society, 1928 |
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Page xii
... Gulshan i Rāz , 1. 877 ; and Masnavi , p . 100 , and Introduction , p . xxxiv ( 2nd ed . ) . But elsewhere ( at p . 76 ) Jalāl - ud - din says forms and symbols are generally needed . In default of some outward and visible sign which ...
... Gulshan i Rāz , 1. 877 ; and Masnavi , p . 100 , and Introduction , p . xxxiv ( 2nd ed . ) . But elsewhere ( at p . 76 ) Jalāl - ud - din says forms and symbols are generally needed . In default of some outward and visible sign which ...
Page xiii
... Gulshan i Rāz , 1. 701 . " " 2 Koran , xvi , 38 , 39 . would scarcely have been so hard on his own people PREFACE xiii.
... Gulshan i Rāz , 1. 701 . " " 2 Koran , xvi , 38 , 39 . would scarcely have been so hard on his own people PREFACE xiii.
Page xvi
... ( Gulshan i Rāz , Answer iv ) says that the true mystic who has attained " union " must not rest in that ecstatic state , but while he is in the flesh must journey down again , wearing the law as his outer garment and carrying out its ...
... ( Gulshan i Rāz , Answer iv ) says that the true mystic who has attained " union " must not rest in that ecstatic state , but while he is in the flesh must journey down again , wearing the law as his outer garment and carrying out its ...
Page xviii
... Gulshan i Raz are to my edition Rāz of that work ( Trübner , 1880 ) ; those to the Masnavi of Jalāl - ud - din Rumi to my translation of that poem ( second edition , published in Trübner's Oriental Series , 1898 ) ; those to Omar ...
... Gulshan i Raz are to my edition Rāz of that work ( Trübner , 1880 ) ; those to the Masnavi of Jalāl - ud - din Rumi to my translation of that poem ( second edition , published in Trübner's Oriental Series , 1898 ) ; those to Omar ...
Page 2
... Gulshan i Rāz , p . 21 , n . 1 The divine Real Being is reflected in ' Not - being ( ' adm ) as in a mirror , and gives it all the reality it possesses . See Gulshan i Rāz , p . 14 , 1. 134. This idea comes from Plotinus , " the Shaikh ...
... Gulshan i Rāz , p . 21 , n . 1 The divine Real Being is reflected in ' Not - being ( ' adm ) as in a mirror , and gives it all the reality it possesses . See Gulshan i Rāz , p . 14 , 1. 134. This idea comes from Plotinus , " the Shaikh ...
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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.