بخش 116 - بیان آنک نفس آدمی بجای آن خونیست کی مدعی گاو گشته بود و آن گاو کشنده عقلست و داود حقست یا شیخ کی نایب حق است کی بقوت و یاری او تواند ظالم را کشتن و توانگر شدن به روزی بی‌کسب و بی‌حساب

Kill your fleshly soul and make the world (spiritually)alive; it (your fleshly soul) has killed its master: make it (your) slave.

Hark! your fleshly soul is (as) the claimant (of compensation) for the cow: it has made itself a master and thief.

The slayer of the cow is your intellect (rational soul): go, do not be offended with the’ slayer of the cow, (which is) your body.

The intellect is a captive and craves of God daily bread (won) without toil, and bounty (placed before it) on a tray.

Upon what does its daily bread (won) without toil depend? Upon its killing the cow is the origin of (all) evil

The fleshly soul says, “How shouldst thou kill my ‘cow’?-because the “cow” of the fleshly soul is the (outward) form of the body.

The intellect, (typified by) the master’s son, is left destitute, (while) the fleshly soul, (typified by) the murderer, has become a master and leader.

Do you know what is the daily bread (won) without toil? It is the food of spirits and the daily bread of the prophet.

But it depends upon sacrificing the cow: know (that) the (spiritual) treasure (is found) in (sacrifice of) the cow, O you who dig in (holes and) corners!

Yesternight I ate something; otherwise, I would have given the reins entirely into the hand of your understanding’.

(The words), ‘ yesternight I ate something,” are an idle tale: whatsoever comes (to pass) is from the secret chamber (of Divine Destiny).

Wherefore have we fixed our eyes on (secondary) causes, if we have learned from those with beauteous eyes how to glance amorously?

Over the (secondary) causes there are other (primary) causes: do not look at the (secondary) cause; let thy gaze fall on that (primary cause).

The prophets came in order to cut (the cords of secondary) causes: they flung their miracles at Saturn (in the Seventh Heaven).

Without cause (means) they clove the sea asunder; without sowing they found heaps of corn.

Sand, too, was turned into flour by their work; goat’s hair became silk as it was pulled (from the hide).

The whole of the Qur’an consists in (is concerned with) the cutting off of (secondary) causes: (its theme is) the glory of the poor (prophet or saint) and the destruction of (those like) Abu Lahab.

A swift drops two or three pebbles and shatters the mighty host of Abyssinia:

The pebble of a bird that flies aloft lays low the elephant, riddled with holes (wounds).

(God said), “Inflict (a blow with) the tail of the killed cow upon the murdered man, in order that at the same moment he may come to life (again) in the winding-sheet,

(And that) he whose throat was cut may spring up from his place and seek (vengeance for) his blood from the shedder of his blood

In like manner, from the beginning of the Qur’an to the end, ‘tis (wholly concerned with) the abandonment of (secondary) causes and means. And (now) farewell (to this subject).

The explanation (of the mystery) thereof is not (given) by the meddlesome intellect: do service (to God), in order that it may become clear to you.

The philosopher is in bondage to things perceived by the intellect; (but) the ‘pure (saint) is he that rides as a prince on the Intellect of intellect

The Intellect of intellect is your kernel, (while) your intellect is (only) the husk: the belly of animals is ever seeking husks.

He that seeks the kernel has a hundred loathings for the husk: to the goodly (saints) the kernel (alone) is lawful, lawful.

When the intellect, (which is) the husk, offers a hundred evidences, how should the Universal Intellect take a step with out having (intuitive) certainty?

The intellect makes books entirely black (with writing); the Intellect of intellect keeps the horizons (the whole universe) filled (with light) from the Moon (of Reality).

It is free from blackness and whiteness: the light of its moon rises (and shines) upon heart and soul.

If this black and white’ has gotten (any) power (value), ‘tis from the Night of Power that shone forth like a star.

The value of scrip and purse is (derived) from the gold: with out the gold, scrip and purse are docked

Even as the worth of the body is (derived) from the soul, (so) the worth of the soul is (derived) from the radiance of the Soul of souls.

If the soul were now alive without (that) radiance, would He (God) ever have called the infidels “dead”

Come, speak (O my soul)! for the Logos is digging a channel to the end that some water may reach a generation after us.

Although (in) every generation there is one who brings the word (of God), yet the sayings of them that have gone before are helpful

Is it not (the case) that the Pentateuch and the Gospel and the Psalms have borne witness to the truth of the Qur’an, O thankful one?

Seek a (spiritual) livelihood (won) without toil and without reckoning, so that Gabriel may bring you apples from Paradise;

Nay, (that there may come to you) a livelihood from the Lord of Paradise, without headache (trouble) on the part of the gardener and without the toil of sowing.

Inasmuch as in that (spiritual) bread the benefit of (conferred by) the bread is His (God’s) gift, He gives you that benefit (directly), without making the husk a means (of imparting it to you).

The savour is hidden; the outward form of the bread is (visible) like a table-cloth: the bread that is without table-cloth is a portion (reserved) for the saint.

How will you, notwithstanding (all your) endeavour and search, gain the spiritual livelihood except through ‘the justice of the Shaykh who is your David?

‘When the fleshly soul sees your steps (joined) with (those of) the Shaykh, willy-nilly it becomes submissive to you.

Then (and then only) did the owner of the cow become sub missive, when he was made aware of the (inspired) words of David.

The intellect, in chase (of spiritual truth), prevails over your currish fleshly soul (only) at the time when the Shaykh is its helper.

The fleshly soul is a dragon with hundredfold strength and cunning: the face of the Shaykh is the emerald that plucks out its eye

If you wish the owner of the cows to be abased, goad him in that direction as (you would goad) asses, 0 contumacious man!

When he approaches him (the saint) who is nigh unto God, his tongue, a hundred ells long, is shortened.

(He hath) a hundred tongues, and each tongue of him (hath) a hundred languages: his fraud and guile come not into (the bounds of) description.

The claimant for the cow, the fleshly soul, is eloquent and brings forward hundreds of thousands of unsound pleas.

He deceives (all in) the city except the king: he cannot waylay the sagacious king.

The fleshly soul hath glorification of God (on its tongue), and the Qur’an in its right hand; (but) in its sleeve (it hath) dagger and sword.

Do not believe its Qur’an and hypocritical ostentation, do not make yourself its confidant and comrade;

(For) it will take you to the tank to perform the ritual ablution, and will cast you to the bottom thereof.

The intellect is luminous and a seeker of good: how (then) does the dark fleshly soul prevail over it?

(It prevails) because it is at home, (while) your intellect is a stranger: the dog at his own door is (like) a terrible lion.

Wait till the lions go (back) to the jungle and these blind dogs’ will believe (in them) there.

The common folk of the city do not know the deceit of the fleshly soul and of the body: it (the fleshly soul) is not subdued save by (Divine) inspiration in the heart.

Every one that is its congener becomes its friend, except, to be sure, the David who is your Shaykh;

For he has been transmuted, and whomsoever God hath seated in the abode of the heart, he( that person) is no more the body’s congener.

All the (other) people are (rendered) infirm by (that which lies in) ambush (within them): ‘tis certain that infirmity associates with infirmity.

Every worthless fellow pretends to be (a) David; every one who lacks discernment lays hold of him (attaches himself to him):

He hears the bird’s note from a fowler and, (like a) foolish bird, he keeps going in that direction.

‘He dos not distinguish fact from fiction: he is misguided. Come, flee from him, even if he is spiritual (in appearance).

What has grown (genuinely) and what has been tied on (artificially) is (all) one to him: though he may claim (to possess) intuitive certainty, he is (really) in a (great) doubt.

If such a one is absolutely keen-witted, (still), when he has not this (power of) discernment, he is a fool.

Hark, flee from him as the deer from the lion: do not hasten boldly towards him, O wise man!