Seadet-i Ebediyye - Endless Bliss Sixth Fascicle

Him. Everything that he sees will be a work of His power in his
view and will orient him towards the Owner of the work.
Therefore, nothing will call the ’ârif to itself, but all things will
refer him to the Owner of the work they represent. They will direct
the eyes of the ’ârif’s heart from themselves onto their Owner. In
contrast, with those poor people who believe that Allâhu ta’âlâ has
united with things, all such summonings will finish up stranded on
the summoner. Those people will be pulled towards their homemade
darlings, who represent themselves as their beloved ones.
Every ugly devil, putting on all their coquettish airs and tricks, will
be a barrier as insurmountable as alexander’s Rampart in disguise
of the beloved one. A Persian couplet in English:
Pretty damsels have hidden their cheeks, the devil with all its coquetry;
I am so confused, I am about to lose my mind in uncertainty.
If the existence and attributes of kamâl (perfection) of the
mumkin, of the creation, are the shades and reflections of that holy
rank, there is a path leading to the origin from the image. Yet the
image is not the origin.
I, the faqîr, have never said that once the ’ârif has attained
kamâl his knowledge of things is to be called the ’ilm-i-hudûrî. I
have said that it is not ’ilm-i-husûlî, but that does not mean to say
that it is ’ilm-i-hudûrî. For, Allâhu ta’âlâ’s knowledge of things,
[i.e. His knowing all,] is not one of the kinds of knowledge called
‘hudûrî’ or ‘husûlî’. It is merely an unfolding of the ‘ilm-i-ilâhî,
which distinguishes known things from one another. None of those
things has an image in knowledge. What is meant by ‘things in the
knowledge of Allâhu ta’âlâ’ is ‘things distinguished from one
another in the ’ilm-i-ilâhî’. Wherever those things are, they are
munkashif to Allâhu ta’âlâ, [i.e. open to His knowledge.] To call
Allâhu ta’âlâ’s knowing things ’ilm-i-hudûrî or ’ilm-i-husûlî will be
welcomed by people of the tawhîd-i-wujûdî. Once an ’ârif has
attained kamâl, his knowledge also will attain that perfection.
Everything, wheresoever it is, will be munkashif to the ’ârif’s
knowledge. Things will not have images in the ’ârif’s mind. That
knowledge is neither hudûrî nor husûlî. People who judge things
with their own minds will not believe or accept these statements of
ours; yet our statements have not been directed to them. These
things are spiritual states called ‘dhawq’ (or zawq), and the only
way to know them is by tasting them. They are matters of
conscience. [That is, they are for the heart to discover.] They are
not argumentative facts that can be explained by convincing. What
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