(4) But those who have not seen the self-determination of the human soul, and its incapability of being treated as a slave in what respects the choice of life, being disgusted at what is done through rude injustice, do not think that there is a God. On a par with these in opinion, are they who, falling into licentiousness in pleasures, and grievous pains, and unlooked-for accidents, and bidding defiance to events, say that there is no God, or that, though existing, He does not oversee all things. And others there are, who are persuaded that those they reckon gods are capable of being prevailed upon by sacrifices and gifts, favouring, so to speak, their prof-ligacies; and will not believe that He is the only true God, who exists in the invariablehess of righteous goodness.

(10) Then man desires the fulfillment of God's decrees; And this too spontaneously, not in hope of reward, He desires not even his own life for himself, Nor is he relying on the hope of sweets of life to come. Whatever path is taken by the eternal decree, Whether it be life or death, 'tis all one to him. He lives for the sake of God, not for wealth; He dies for the sake of God, not in fear and grief. His faith is based on his desire to do God's will,

(40) Now the False Light teacheth them this very doctrine, and showeth them all the means to come by their desire; therefore all those follow after it, who know not the True Light. And thus they are together deceived. It is said of Antichrist, that when he cometh, he who hath not the seal of God in his forehead, followeth after him, but as many as have the seal follow not after him. This agreeth with what hath been said. It is indeed true, that it is good for a man that he should desire, or come by his own good. But this cannot come to pass so long as a man is seeking, or purposing his own good; for if he is to find and come by his own highest good, he must lose it that he may find it. As Christ said: “He who loveth his life shall lose it.” That is; he shall forsake and die to the desires of the flesh, and shall not obey his own will nor the lusts of the body, but obey the commands of God and those who are in authority over him, and not seek his own, either in spiritual or natural things, but only the praise and glory of God in all things. For he who thus loseth his life shall find it again in Eternal Life. That is: all the goodness, help, comfort, and joy which are in the creature, in heaven or on earth, a true lover of God findeth comprehended in God Himself; yea, unspeakably more, and as much nobler and more perfect as God the Creator is better, nobler, and more perfect than His creature. But by these excellences in the creature the False Light is deceived, and seeketh nothing but itself and its own in all things. Therefore it cometh never to the right way. Further, this False Light saith, that we should be without conscience or sense of sin, and that it is a weakness and folly to have anything to do with them: and this it will prove by saying that Christ was without conscience or sense of sin. We may answer and say: Satan is also without them, and is none the better for that. Mark what a sense of sin is. It is that we perceive how man has turned away from God in his will (this is what we call sin), and that this is man’s fault, not God’s, for God is guiltless of sin. Now, who is there that knoweth himself to be free from sin save Christ alone? Scarcely will any other affirm this. Now he who is without sense of sin is either Christ or the Evil Spirit. Briefly: where this True Light is, there is a true, just life such as God loveth and esteemeth. And if the man’s life is not perfect as Christ’s was, yet it is framed and builded after His, and his life is loved, together with all that agreeth with decency, order, and all other virtues, and all Self-will, I, Mine, Me, and the like, is lost; nothing is purposed or sought but Goodness, for the sake of Goodness, and as Goodness. But where that False Light is, there men become heedless of Christ’s life and all virtue, and seek and intend whatever is convenient and pleasant to nature. From this ariseth a false, licentious freedom, so that men grow regardless and careless of everything. For the True Light is God’s seed, and therefore it bringeth forth the fruits of God. And so likewise the False Light is the seed of the Devil; and where that is sown, the fruits of the Devil spring up—nay, the very Devil himself. This ye may understand by giving heed to what hath been said.

(2) Now, amongst the profane, some illogically think to go to a non-existence; others that the bodily blending with their proper souls will be severed once for all, as unsuitable to them in a Divine life and blessed lots, not considering nor being sufficiently instructed in Divine science, that our most Godlike life in Christ has already begun. But others assign to souls union with other bodies, committing, as I think, this injustice to them, that, after (bodies) have laboured together with the godly souls, and have reached the goal of their most Divine course, they relentlessly deprive them of their righteous retributions. And others (I do not know how they have strayed to conceptions of such earthly tendency) say, that the most holy and blessed repose promised to the devout is similar to our life in this world, and unlawfully reject, for those who are equal to the Angels, nourishments appropriate to another kind of life. None of the most religious men, however, will ever fall into such errors as these; but, knowing that their whole selves will receive the Christ-like inheritance, when they have come to the goal of this present life, they see more clearly their road to incorruption already become nearer, and extol the gifts of the Godhead, and are filled with a Divine satisfaction, no longer fearing the fall to a worse condition, but knowing well that they will hold firmly and everlastingly the good things already acquired. Those, however, who are full of blemishes, and unholy stains, even though they have attained to some initiation, yet, of their own accord, have, to their own destruction, rejected this from their mind, and have rashly followed their destructive lusts, to them when they have come to the end of their life here, the Divine regulation of the Oracles will no longer appear as before, a subject of scorn, but, when they have looked with different eyes upon the pleasures of their passions destroyed, and when they have pronounced blessed the holy life from which they thoughtlessly fell away, they are, piteously and against their will, separated from this present life, conducted to no holy hope, by reason of their shameful life.

(17) Behold! now it is reported there be some who vainly think and say that they are so wholly dead to self and quit of it, as to have reached and abide in a state where they suffer nothing and are moved by nothing, just as if all men were living in obedience, or as if there were no creatures. And thus they profess to continue always in an even temper of mind, so that nothing cometh amiss to them, howsoever things fall out, well or ill. Nay verily! the matter standeth not so, but as we have said. It might be thus, if all men were brought into obedience; but until then, it cannot be. But it may be asked: Are not we to be separate from all things, and neither to take unto ourselves evil nor good? I answer, no one shall take goodness unto himself, for that belongeth to God and His goodness only; but thanks be unto the man, and everlasting reward and blessings, who is fit and ready to be a dwelling and tabernacle of the Eternal Goodness and Godhead, wherein God may exert His power, and will and work without hindrance.

(7) "Those whose hearts are in a state of repose give forth a divine radiance, by the light of which they see themselves as they are. And only by cultivating such repose can man attain to the constant. "Those who are constant are sought after by men and assisted by God. Those who are sought after by men are the people of God; those who are assisted by God are his chosen children. "To study this is to study what cannot be learnt. To practise this is to practise what cannot be accomplished. To discuss this is to discuss what can never be proved. Let knowledge stop at the unknowable. That is perfection. And for those who do not follow this, God will destroy them! "With such defences for the body, ever prepared for the unexpected, deferential to the rights of others,—if then calamities overtake you, these are from God, not from man. Let them not disturb what you have already achieved. Let them not penetrate into the soul's abode. For there resides the Will. And if the will knows not what to will, it will not be able to will. "Whatsoever is not said in all sincerity, is wrongly said. And not to be able to rid oneself of this vice is only to sink deeper towards perdition. "Those who do evil in the open light of day,—men will punish them. Those who do evil in secret,—God will punish them. Who fears both man and God, he is fit to walk alone.

(31) In like manner as the souls will fly into their clay, God will place in their hands their books of greed and liberality, Of sin and piety, and whatever they have practiced. When they shall awake from sleep on that morning, Every thought which has dwelt in them during life Will appear as a form visible to all, Like the thought of an architect realized in a house, From onion and saffron and poppy This one will be verdant and flourish, saying, "We are the pious;" That other will hang his head like the violet,

(100) And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams.

(10) "We must therefore put on the panoply of God, that we may be able to stand against the wiles of the devil; since the weapons of our war fire are not carnal, but mighty through God to the pulling down of strongholds, casting down reasonings, and every lofty thing which exalteth itself against the knowledge of God, and bringing every thought into captivity unto the obedience of Christ," says the divine apostle. There is need of a man who shall use in a praiseworthy and discriminating manner the things from which passions take their rise, as riches and poverty, honour and dishonour, health and sickness, life and death, toil and pleasure. For, in order that we may treat things, that are different, indifferently, there is need of a great difference in us, as having been previously afflicted with much feebleness, and in the distortion of a bad training and nurture ignorantly indulged ourselves. The simple word, then, of our philosophy declares the passions to be impressions on the soul that is soft and yielding, and, as it were, the signatures of the spiritual powers with whom we have to straggle. For it is the business, in my opinion, of the malificent powers to endeavour to produce somewhat of their own constitution in everything, so as to overcome and make their own those who have renounced them. And it follows, as might be expected, that some are worsted; but in the case of those who engage in the contest with more athletic energy, the powers mentioned above, after carrying on the conflict in all forms, and advancing even as far as the crown wading in gore, decline the battle, and admire the victors.

(1) Afterwards, also, you say, “ that many, through enthusiasm and divine inspiration, predict future events, and that they are then in so wakeful a state, as even to energize according to sense, and yet they are not conscious of the state they are in, or at least, not so much as they were before .” I wish, therefore, here to point out to you the signs by which those who are rightly possessed by the Gods may be known. For they either subject the whole of their life, as a vehicle or instrument to the inspiring Gods; or they exchange the human for the divine life; or they energize with their own proper life about divinity. But they neither energize according to sense, nor are in such a vigilant state as those who have their senses excited from sleep (for neither do they apprehend future events); nor are they moved as those are who energize according to impulse. Nor, again, are they conscious of the state they are in, neither as they were before, nor in any other way; nor, in short, do they convert to themselves their own intelligence, or exert any knowledge which is peculiarly their own.

(62) They fail to understand, it seems, that "we must all stand before the judgment seat of Christ that each man may be re- warded for what he has done with his body, whether it is good or bad," that is, in order that a man may receive his reward for what he has done by means of his body. So then, "if any man be in Christ he is a new creation," no longer inclined to sin; "old things are passed away," we have washed off the old life; "behold new things have happened," there is chastity instead of fornication, continence instead of incontinence; righteousness instead of unrighteousness. "What is there in common between righteousness and lawlessness? Or what fellowship between light and darkness? Or what harmony between Christ and Belial? What community is there between a believer and an unbeliever? What agreement between the temple of God and idols? Having then these promises let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God."

(126) Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvâna.

(2) After the birth of the body comes old age, and you exist in corruption. But what you lack is a gain. You will not give up the better part when you leave. The inferior part suffers, but it finds grace. Nothing redeems us from this world, but we are members of the realm of all and are saved. We have received salvation from start to finish. Let us think in this way, let us comprehend in this way.

(1) But we, who have heard by the Scriptures that self-determining choice and refusal have been given by the Lord to men, rest in the infallible criterion of faith, manifesting a willing spirit, since we have chosen life and believe God through His voice. And he who has believed the Word knows the matter to be true; for the Word is truth. But he who has disbelieved Him that speaks, has disbelieved God.

(25) And so it was tried for a long Time, whether it were possible that Man should be recovered this Way, so that he might yield himself wholly to God, that the Soul might be born in the Word, and at last stand before God; yet all was in vain, the kindled Soul could not stand, but there came to be Man-slayers and Murderers, also self-willed People, in mere Lechery and Unchastity of the Flesh; also aspiring in State, Pride, and Domineering, according to the Regimen of the Stars and Elements, that drives the Body and the Soul of Man at all Times; and there were but few that did cleave to the Word of God.

(5) 'O God, you who know the secret of all things, bring to pass the worldly desires of my enemies, and grant my friends the eternity of the future life. But as for me, I am free of both. Even if I possessed this present world or the world of the future, I should esteem them little in comparison with being near to you. I need only you. If I should turn my eyes towards the two worlds, or desire anything but you, I should be no more than an unbeliever.'

A sick man laboring under an incurable disease went to a physician for advice. The physician felt his pulse, and perceived that no treatment would cure him, and therefore told him to go away and do whatever he had a fancy for. This was the advice given by God to the Israelites when they were seen to be incurable by the admonitions of the prophets. "Do what you will, but God's eye is on all your doings." The sick man blessed the physician for his agreeable prescription, and at once went to a stream, where he saw a Sufi bathing his feet. He was seized with a desire to hit the Sufi on the back, and, calling to mind the physician's advice, at once carried his wish into effect. The Sufi jumped up, and was about to return the blow, but when he saw the weakly and infirm condition of his assailant he restrained himself. He disregarded his present angry impulse, and had regard to the future, so that the non-existent future became to him more really existent than the existing present. Here the poet digresses to point out that when wise men recognize the true relative importance of the present and the future they cease to shrink from death and annihilation, which lifts them to a higher and nobler life. This is illustrated by an anecdote of Mahmud of Ghazni, quoted from Faridu- 'd-Din 'Attar. Mahmud, in one of his campaigns, took prisoner a Hindu boy, who at first regarded him with the greatest dread, in consequence of the stories he had heard of him from his mother, but afterwards experienced Mahmud's kindness and tenderness, and came to know him and love him. So it is with death. According to the Hadis "Those who have passed away do not grieve because of death, but because of wasted opportunities in life." The Masnavi is "a shop of poverty and self-abnegation," and a treasury containing only the doctrines of "Unity;" and if its stories suggest aught else, that is due to the evil promptings of Iblis, who also misled the Prophet himself to attribute undue power to the idols Lat and 'Uzza and Manat, in a verse which was afterwards cancelled. The Sufi, being full of the spirit of self-abnegation, did not retaliate on his weak, assailant but led him before the Qazi. On learning the facts of the case the Qazi said, "This Faqir is sick to death, and you, being a Sufi, are, according to your profession, dead to the world. How, then, can I award a penalty against him in your favor? I am a judge, not of the dead, but of the living." The Sufi was dissatisfied with this view of the case, and again pressed the Qazi to do him justice. On this the Qazi asked the sick Faqir how much money he had, and on his replying, "Six dirhams," took pity on him, and let him off with a fine of three dirhams only. The moment the sentence was pronounced the sick Faqir went up to the Qazi and struck him a blow on the back, and cried out, "Now take the other three dirhams and let me go!" The Sufi then pointed out to the Qazi that by his ill-timed leniency to the Faqir he had brought this blow upon himself, and urged him to apply in his own case those principles of mercy and forgiveness which he had proposed in the case of another. The Qazi said that, for his part, he recognized every blow and misfortune that might befall him as divinely ordained, and sent for his good, according to the text, "Laugh little and weep much," and that his judgment in the matter of the Faqir had not been dictated by impulse, but by inspiration. The Sufi again asked him how evils and misfortunes could proceed from the divine fount of good, and the Qazi replied that what seems good and evil to us has no absolute existence, but is merely as the foam on the surface of the vast ocean. Moreover, every misfortune occurring to the faithful in this life will be amply compensated for in the life to come. The Sufi asked why this world should not be so arranged that only good should be experienced in it, and the Qazi replied by telling him an anecdote of a Turk and a tailor. The Turk, who typifies the careless pleasure-seeker, was so intent on listening to the jokes and amusing stories of the tailor, typifying the seductive world, that he allowed himself to be robbed of the silk which was to furnish him with a vesture for eternity. The Sufi again retorted that he did not see why the world would not get on better without the evil in it, and the Qazi replied with the poet's favorite argument that there would be no possibility of being virtuous if there were no temptations to be vicious. As Bishop Butler says, this life is a state of probation, and such a state necessarily involves trials and difficulties and dangers to be resisted and overcome.

(34) Some may say: “Now since God willeth and desireth and doeth the best that may be to every one, He ought so to help each man and order things for him, that they should fall out according to his will and fulfil his desires, so that one might be a Pope, another a Bishop, and so forth.” Be assured, he who helpeth a man to his own will, helpeth him to the worst that he can. For the more a man followeth after his own self-will, and self-will groweth in him, the farther off is he from God, the true Good, for nothing burneth in hell but self-will. Therefore it hath been said, “Put off thine own will, and there will be no hell.” Now God is very willing to help a man and bring him to that which is best in itself, and is of all things the best for man. But to this end, all self-will must depart, as we have said. And God would fain give man His help and counsel thereunto, for so long as a man is seeking his own good, he doth not seek what is best for him, and will never find it. For a man’s highest good would be and truly is, that he should not seek himself nor his own things, nor be his own end in any respect, either in things spiritual or things natural, but should seek only the praise and glory of God and His holy will. This doth God teach and admonish us. Let him therefore who wisheth that God should help him to what is best, and best for him, give diligent heed to God’s counsels and teachings, and obey His commandments; thus, and not else, will he have, and hath already, God’s help. Now God teacheth and admonisheth man to forsake himself and all things, and to follow Him only. “For he who loveth his soul,”42 that is himself, and will guard it and keep it, “he shall lose it”; that is, he who seeketh himself and his own advantage in all things, in so doing loseth his soul. “But he who hateth his soul for My sake shall keep it unto life eternal”; that is, he who forsaketh himself and his own things, and giveth up his own will, and fulfilleth God’s will, his soul will be kept and preserved unto Life Eternal.

(5) And if he was elect, their hypothesis is done away with, inasmuch as even previous to the coming of the Lord an election was found, and that saved: "For it was reckoned to him for righteousness." For if any one, following Marcion, should dare to say that the Creator (Dhmiourgon) saved the man that believed on him, even before the advent of the Lord, (the' election being saved with their own proper salvation); the power of the good Being will be eclipsed; inasmuch as late only, and subsequent to the Creator spoken of by them in words of be good men, it made the attempt to save, and by instruction, and in imitation of him. But if, being such, the good Being save, according to them; neither is it his own that he saves, nor is it with the consent of him who formed the creation that he essays salvation, but by force or fraud. And how can he any more be good, acting thus, and being posterior? But if the locality is different, and the dwelling-place of the Omnipotent is remote from the dwelling-place of the good God; yet the will of him who saves, having been the first to begin, is not inferior to that of the good God. From what has been previously proved, those who believe not are proved senseless: "For their paths are perverted, and they know not peace," saith the prophet. "But foolish and unlearned questions" the divine Paul exhorted to "avoid, because they gender strifes." And Aeschylus exclaims: "In what profits not, labour not in vain."

(2) O Arjuna! The unwise utter flowery speech, taking pleasure in the laudatory words of the Vedas, and say that there is nothing else but pleasures and enjoyments either here or in Heaven. They are full of desire, with heaven as their highest goal, leading to new births as the effect of their own Karma, and they engage themselves in a multiplicity of specific works for the purpose of acquiring enjoyments and prosperity. The mind of such men who are drawn away by attachment to pleasure and wealth, cannot be concentrated to remain fixed in the ecstasy of divine contemplation.