Seadet-i Ebediyye - Endless Bliss First Fascicle

ta’âlâ are incapable of talking.” Something which is known can be
explained. Therefore, many things are said when in the world of
dhils. Those who go beyond dhils become speechless. So are the
states of those who go up to the dhils and origins (’asls) of Allah’s
Deeds, Attributes and Names. So it is understood that all the
things that can exist in the imagination originate from the dhil.
However, since they are the signs, the symptoms of the matlûb [the
Divine Person], they make up a branch of knowledge called ’Ilmul-yaqîn.
But the knowledge called ’Ayn-ul-yaqîn and the
knowledge called Haqq-ul-yaqîn occurs above the dhils, beyond
the imagination. To escape the knowledge of the imagination, it is
necessary to pass beyond the way and grades which Tasawwuf calls
Sayr-i anfusî [1] as well as the way called Sayr-i âfâqî [2] , and to make
progress beyond âfâq and anfus. Most Awliyâ reach there only
after death. It is impossible for them to get rid of the imagination
in this world. A very few selected ones from among the great ones
of the Awliyâ have been blessed with this fortune when they are
alive in this world. Their knowledge is not mixed with imagination,
though they are in the world. They attain the matlûb without the
imagination’s coming in between. Manifestations of the Divine
Person, which flash like lightning for others, are permanent for
these great people. They attain Wasl-i uryânî.
May it be to the good health of those who get the blessing,
Let the poor lovers be content with a few morsels!
Question: Some people dream of copies of the ’Âlam-i mithâl
and fantasy, while asleep, and dream that they become very rich or
that they occupy a high-ranking position. Or they dream that they
become a great religious savant and all people gather around them
in order to learn knowledge. On the other hand, none of these
happens in the ’Âlam-i shahâdat, that is when awake. Are such
dreams true, or are they without a foundation?
Answer: Such dreams are not vain or without a foundation. It
means that the person who dreams so has the tendency and talents
to become a rank owner or a savant. But, this tendency is not so
[1] ‘Sayr’ means ‘to go, to make progress’, ‘Anfus’ means ‘inside man’,
‘Sayr-i anfusî’ means ‘man’s progress inside himself’.
[2] ‘Âfâq’ means ‘outside man’. ‘Sayr-i âfâqî means ‘man’s making
progress outside himself’. Please see the thirtieth chapter of the third
fascicle, and also the thirty-second chapter of the sixth fascicle, of
Endless Bliss.
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