(6) Especially he will be found to know the truth, if not so as to comprehend it, yet so as not to be unacquainted with it.

(1) Whatever is to be known is a form of Mind, for mind is to be known. Mind, having become this, helps him.

(22) Yet thou must not think that God, who is in heaven and above heaven, does there stand and hover, like a power and quality which has in it neither reason nor knowledge.

(13) 'There is one eternal thinker, thinking non-eternal thoughts, who, though one, fulfils the desires of many. The wise who perceive him within their Self, to them belongs eternal peace, not to others.'

(102) Has He not made the heaven and the earth, and all that is therein? Who has given understanding and wisdom to everything that moves on the earth and in the sea.

(11) Not only is he the unknowable knowledge that is proper to him, he is also united with the ignorance that sees him.

(49) Therefore he stands often in Doubt and Impatience; and in such a Man there is great Strife; he knows not himself. He sees and knows nothing else but his Wickedness, and yet is born in God; for his Spirit continually breaks the Gate of the Darkness, but then the Anger in him holds him back that he cannot enter in, but yet sometimes he reaches a Glimpse, from whence the Soul is cheered, and the Pearl is sown in a very dark Valley.

(2) He, then, alone who is not made, 'tis clear, is both beyond all power of thinking-manifest, and is unmanifest. And as He thinketh all things manifest, He manifests through all things and in all, and most of all in whatsoever things He wills to manifest. Do thou, then, Tat, my son, pray first unto our Lord and Father, the One-and-Only One, from whom the One doth come, to show His mercy unto thee, in order that thou mayest have the power to catch a thought of this so mighty God, one single beam of Him to shine into thy thinking. For thought alone "sees" the Unmanifest, in that it is itself unmanifest. If, then, thou hast the power, He will, Tat, manifest to thy mind's eyes. The Lord begrudgeth not Himself to anything, but manifests Himself through the whole world. Thou hast the power of taking thought, of seeing it and grasping it in thy own "hands", and gazing face to face upon God's Image. But if what is within thee even is unmanifest to thee, how, then, shall He Himself who is within thy self be manifest for thee by means of [outer] eyes?

(149) So, thought is an arrow shot by God into the air. How can it stay in the air? It returns to God. Every moment the world and we are renewed, Life, like a stream of water, is renewed and renewed, That seeming continuity arises from its swift renewal, If a single spark be whirled round swiftly, This apparent extension, owing to the quick motion, If ye seek the deepest student of this mystery, Lo! 'tis Husamu-'d-Din, the most exalted of creatures!

(39) And before Him there is no ceasing. He knows before the world was created what is for ever and what will be from generation unto generation.

(130) Thou wilt be such an eternal, almighty god therein, as a prisoner in a deep prison or dungeon, where thou wilt neither attain nor see the eternal light of God. But the kindled bitter wrath of God will be thy boundaries, out of which thou canst never get.

(15) The truth of the matter is this that, just as the seed of man becomes a man, and a buried date stone becomes a palm tree, so the knowledge of God acquired on Earth will in the Next World change into the Vision of God, and he who has never learnt the knowledge will never have the Vision. This Vision will not be shared alike by all who know, but their discernment of it will vary exactly as their knowledge. God is one, but He will be seen in many different ways, just as one object is reflected in different ways by different mirrors, some showing it straight, and some distorted, some clearly and some dimly. A mirror may be so crooked as to make even a beautiful form appear misshapen, and a man may carry into the next world a heart so dark and distorted that the sight which will be a

(31) All creatures are enslaved to thought; I send myself on an embassy to thought, And, at will, spring back again from thought. I am as the bird of heaven and thought as the fly, How can the fly lend a helping hand to me? Whoso has in him a spark of the light of Omnipotence, However much he eats, say ' Eat on;' 'tis lawful to him." To the spiritual man the "inner voice" is its own evidence, and needs no other proof. "If you are a true lover of my soul,

(70) This is the true being of God in heaven, yea heaven itself: If thy eyes were opened, thou wouldst see it plainly and clearly on earth, in that place where thou art at present.

(1) Out of the sky and out of the sun the divine Mind enters him. Verily, that is the divine Mind whereby one becomes blissful and sorrows not.

(42) My son, do not dare to say a word about this One, and do not confine the God of all to mental images. For he who condemns may not be condemned by the one who condemns. Indeed, it is good to ask and to know who God is. Reason and mind are male names. Indeed, let him who wishes to know about this One, quietly and reverently ask. For there is no small danger in speaking about these things, since you know that you will be judged on the basis of everything that you say.

(4) He saith, as he invoketh his Lord, the Eternal one:—

(31) When all veils are rent, all stains washed away, his knowledge becomes infinite; little remains for him to know.

(43) O my heart, if you wish to arrive at the beginning of understanding, walk carefully. To each atom there is a different door, and for each atom there is a different way which leads to the mysterious Being of whom I speak. To know oneself one must live a hundred lives. But you must know God by Himself and not by you; it is He who opens the way that leads to Him, not human wisdom. The knowledge of Him is not at the door of rhetoricians. Knowledge and ignorance are here the same, for they cannot explain nor can they describe. The opinions of men on this arise only in their imagination; and it is absurd to try to deduce anything from what they say: whether ill or well, they have said it from themselves. God is above knowledge and beyond evidence, and nothing can give an idea of his Holy Majesty.

(17) Now if we will lift up our Minds, and seek after the Heaven wherein God dwells, we cannot say that God dwells only above the Stars, and has inclosed himself with the Firmament which is made out of the Waters, in which none can enter except it be opened (like a Window) for him; with which Thoughts Men are altogether befooled [and bewildered.] Neither can we say (as some suppose) that God the Father and the Son are only with Angels in the uppermost inclosed Heaven, and rule only here in this World by the Holy Ghost, who proceeds from the Father and the Son. All these Thoughts are void of the very Knowledge of God. For then God should be divided and circumscriptive, like the Sun that moves aloft above us, and sends its Light and Virtue to us, whereby the whole Deep becomes light and active all over.