*Chief Seattle to president Franklin Pierce in 1855

The Great Chief in Washington sends word that he wishes to buy our land. How can you buy or sell the sky, the warmth of the land? The idea is strange to us, yet we do not own the freshness of the air or the sparkle of the water. How can you buy them from us? Every part of this earth is sacred to my people.

We know that the white-man does not understand our ways; one portion of land is the same to him as the next, for he is stranger who comes in the night and takes from the land whatever he needs. The earth is not his brother but his enemy, and when he has conquered it he moves on.

He leaves his fathers’ graves and his children’s birthright is forgotten. There is no quiet place in the white-man’s cities, no place to hear the leaves of the spring or the rustle of the insects’ wings. Perhaps because I am savage and do not understand, the clatter only seems to insult the ears, and what is there to life if a man cannot hear the lovely cry of the whippoorwill or the arguments of the frogs around the pond at night.

The whites too, shall pass, perhaps sooner than other tribes. Continue to contaminate your bed and you will one night suffocate in your own waste. When the buffalo are all slaughtered, the wild horses all tamed, the secret corners of the forest heavy with the scent of my men and view of the ripe hills blotted by talking wires, where is the thicket gone, where is the eagle gone and what is to say “Good-by” to the swift and the hunt: “The End of Living and the Beginning of Survival.”

* The Hidden Words

Part II--From the Persian
In the Name of the Lord of Utterance, The Mighty.

1. O YE PEOPLE THAT HAVE MINDS TO KNOW AND EARS TO HEAR! The first call of the Beloved is this: O mystic nightingale! Abide not but in the rose-garden of the spirit. O messenger of the Solomon of love! Seek thou no shelter except in the Sheba of the well-beloved, and O immortal phoenix! dwell not save on the mount of faithfulness. Therein is thy habitation, if on the wings of thy soul thou soarest to the realm of the infinite and seekest to attain thy goal.

2. O SON OF SPIRIT! The bird seeketh its nest; the nightingale the charm of the rose; whilst those birds, the hearts of men, content with transient dust, have strayed far from their eternal nest, and with eyes turned towards the slough of heedlessness are bereft of the glory of the divine presence. Alas! How strange and pitiful; for a mere cupful, they have turned away from the billowing seas of the Most High, and remained far from the most effulgent horizon.

3. O FRIEND! In the garden of thy heart plant naught but the rose of love, and from the nightingale of affection and desire loosen not thy hold. Treasure the companionship of the righteous and eschew all fellowship with the ungodly.

4. O SON OF JUSTICE! Whither can a lover go but to the land of his beloved? and what seeker findeth rest away from his heart's desire? To the true lover reunion is life, and separation is death. His breast is void of patience and his heart hath no peace. A myriad lives he would forsake to hasten to the abode of his beloved.

5. O SON OF DUST! Verily I say unto thee: Of all men the most negligent is he that disputeth idly and seeketh to advance himself over his brother. Say, O brethren! Let deeds, not words, be your adorning.

6. O SON OF EARTH! Know, verily, the heart wherein the least remnant of envy yet lingers, shall never attain My everlasting dominion, nor inhale the sweet savors of holiness breathing from My kingdom of sanctity.

7. O SON OF LOVE! Thou art but one step away from the glorious heights above and from the celestial tree of love. Take thou one pace and with the next advance into the immortal realm and enter the pavilion of eternity. Give ear then to that which hath been revealed by the pen of glory.

8. O SON OF GLORY! Be swift in the path of holiness, and enter the heaven of communion with Me. Cleanse thy heart with the burnish of the spirit, and hasten to the court of the Most High.

9. O FLEETING SHADOW! Pass beyond the baser stages of doubt and rise to the exalted heights of certainty. Open the eye of truth, that thou mayest behold the veilless Beauty and exclaim: Hallowed be the Lord, the most excellent of all creators!

10. O SON OF DESIRE! Give ear unto this: Never shall mortal eye recognize the everlasting Beauty, nor the lifeless heart delight in aught but in the withered bloom. For like seeketh like, and taketh pleasure in the company of its kind.

11. O SON OF DUST! Blind thine eyes, that thou mayest behold My beauty; stop thine ears, that thou mayest hearken unto the sweet melody of My voice; empty thyself of all learning, that thou mayest partake of My knowledge; and sanctify thyself from riches, that thou mayest obtain a lasting share from the ocean of My eternal wealth. Blind thine eyes, that is, to all save My beauty; stop thine ears to all save My word; empty thyself of all learning save the knowledge of Me; that with a clear vision, a pure heart and an attentive ear thou mayest enter the court of My holiness.

12. O MAN OF TWO VISIONS! Close one eye and open the other. Close one to the world and all that is therein, and open the other to the hallowed beauty of the Beloved.

13. O MY CHILDREN! I fear lest, bereft of the melody of the dove of heaven, ye will sink back to the shades of utter loss, and, never having gazed upon the beauty of the rose, return to water and clay.

14. O FRIENDS! Abandon not the everlasting beauty for a beauty that must die, and set not your affections on this mortal world of dust.

15. O SON OF SPIRIT! The time cometh, when the nightingale of holiness will no longer unfold the inner mysteries and ye will all be bereft of the celestial melody and of the voice from on high.

16. O ESSENCE OF NEGLIGENCE! Myriads of mystic tongues find utterance in one speech, and myriads of hidden mysteries are revealed in a single melody; yet, alas, there is no ear to hear, nor heart to understand.

17. O COMRADES! The gates that open on the Placeless stand wide and the habitation of the loved one is adorned with the lovers' blood, yet all but a few remain bereft of this celestial city, and even of these few, none but the smallest handful hath been found with a pure heart and sanctified spirit.

18. O YE DWELLERS IN THE HIGHEST PARADISE! Proclaim unto the children of assurance that within the realms of holiness, nigh unto the celestial paradise, a new garden hath appeared, round which circle the denizens of the realm on high and the immortal dwellers of the exalted paradise. Strive, then, that ye may attain that station, that ye may unravel the mysteries of love from its wind-flowers and learn the secret of divine and consummate wisdom from its eternal fruits. Solaced are the eyes of them that enter and abide therein!

19. O MY FRIENDS! Have ye forgotten that true and radiant morn, when in those hallowed and blessed surroundings ye were all gathered in My presence beneath the shade of the tree of life, which is planted in the all-glorious paradise? Awe-struck ye listened as I gave utterance to these three most holy words: O friends! Prefer not your will to Mine, never desire that which I have not desired for you, and approach Me not with lifeless hearts, defiled with worldly desires and cravings. Would ye but sanctify your souls, ye would at this present hour recall that place and those surroundings, and the truth of My utterance should be made evident unto all of you. In the eighth of the most holy lines, in the fifth Tablet of Paradise, He saith:

20. O YE THAT ARE LYING AS DEAD ON THE COUCH OF HEEDLESSNESS! Ages have passed and your precious lives are well-nigh ended, yet not a single breath of purity hath reached Our court of holiness from you. Though immersed in the ocean of misbelief, yet with your lips ye profess the one true faith of God. Him whom I abhor ye have loved, and of My foe ye have made a friend. Notwithstanding, ye walk on My earth complacent and self-satisfied, heedless that My earth is weary of you and everything within it shunneth you. Were ye but to open your eyes, ye would, in truth, prefer a myriad griefs unto this joy, and would count death itself better than this life.

21. O MOVING FORM OF DUST! I desire communion with thee, but thou wouldst put no trust in Me. The sword of thy rebellion hath felled the tree of thy hope. At all times I am near unto thee, but thou art ever far from Me. Imperishable glory I have chosen for thee, yet boundless shame thou hast chosen for thyself. While there is yet time, return, and lose not thy chance.

22. O SON OF DESIRE! The learned and the wise have for long years striven and failed to attain the presence of the All-Glorious; they have spent their lives in search of Him, yet did not behold the beauty of His countenance. Thou without the least effort didst attain thy goal, and without search hast obtained the object of thy quest. Yet, notwithstanding, thou didst remain so wrapt in the veil of self, that thine eyes beheld not the beauty of the Beloved, nor did thy hand touch the hem of His robe. Ye that have eyes, behold and wonder.

23. O DWELLERS IN THE CITY OF LOVE! Mortal blasts have beset the everlasting candle, and the beauty of the celestial Youth is veiled in the darkness of dust. The chief of the monarchs of love is wronged by the people of tyranny and the dove of holiness lies prisoned in the talons of owls. The dwellers in the pavilion of glory and the celestial concourse bewail and lament, while ye repose in the realm of negligence, and esteem yourselves as of the true friends. How vain are your imaginings!

24. O YE THAT ARE FOOLISH, YET HAVE A NAME TO BE WISE! Wherefore do ye wear the guise of shepherds, when inwardly ye have become wolves, intent upon My flock? Ye are even as the star, which riseth ere the dawn, and which, though it seem radiant and luminous, leadeth the wayfarers of My city astray into the paths of perdition.

25. O YE SEEMING FAIR YET INWARDLY FOUL! Ye are like clear but bitter water, which to outward seeming is crystal pure but of which, when tested by the divine Assayer, not a drop is accepted. Yea, the sun beam falls alike upon the dust and the mirror, yet differ they in reflection even as doth the star from the earth: nay, immeasurable is the difference!

26. O MY FRIEND IN WORD! Ponder awhile. Hast thou ever heard that friend and foe should abide in one heart? Cast out then the stranger, that the Friend may enter His home.

27. O SON OF DUST! All that is in heaven and earth I have ordained for thee, except the human heart, which I have made the habitation of My beauty and glory; yet thou didst give My home and dwelling to another than Me; and whenever the manifestation of My holiness sought His own abode, a stranger found He there, and, homeless, hastened unto the sanctuary of the Beloved. Notwithstanding I have concealed thy secret and desired not thy shame.

28. O ESSENCE OF DESIRE! At many a dawn have I turned from the realms of the Placeless unto thine abode, and found thee on the bed of ease busied with others than Myself. Thereupon, even as the flash of the spirit, I returned to the realms of celestial glory and breathed it not in My retreats above unto the hosts of holiness.

29. O SON OF BOUNTY! Out of the wastes of nothingness, with the clay of My command I made thee to appear, and have ordained for thy training every atom in existence and the essence of all created things. Thus, ere thou didst issue from thy mother's womb, I destined for thee two founts of gleaming milk, eyes to watch over thee, and hearts to love thee. Out of My loving-kindness, 'neath the shade of My mercy I nurtured thee, and guarded thee by the essence of My grace and favor. And My purpose in all this was that thou mightest attain My everlasting dominion and become worthy of My invisible bestowals. And yet heedless thou didst remain, and when fully grown, thou didst neglect all My bounties and occupied thyself with thine idle imaginings, in such wise that thou didst become wholly forgetful, and, turning away from the portals of the Friend didst abide within the courts of My enemy.

30. O BOND SLAVE OF THE WORLD! Many a dawn hath the breeze of My loving-kindness wafted over thee and found thee upon the bed of heedlessness fast asleep. Bewailing then thy plight it returned whence it came.

31. O SON OF EARTH! Wouldst thou have Me, seek none other than Me; and wouldst thou gaze upon My beauty, close thine eyes to the world and all that is therein; for My will and the will of another than Me, even as fire and water, cannot dwell together in one heart.

32. O BEFRIENDED STRANGER! The candle of thine heart is lighted by the hand of My power, quench it not with the contrary winds of self and passion. The healer of all thine ills is remembrance of Me, forget it not. Make My love thy treasure and cherish it even as thy very sight and life.

33. O MY BROTHER! Hearken to the delightsome words of My honeyed tongue, and quaff the stream of mystic holiness from My sugar-shedding lips. Sow the seeds of My divine wisdom in the pure soil of thy heart, and water them with the water of certitude, that the hyacinths of My knowledge and wisdom may spring up fresh and green in the sacred city of thy heart.

34. O DWELLERS OF MY PARADISE! With the hands of loving-kindness I have planted in the holy garden of paradise the young tree of your love and friendship, and have watered it with the goodly showers of My tender grace; now that the hour of its fruiting is come, strive that it may be protected, and be not consumed with the flame of desire and passion.

35. O MY FRIENDS! Quench ye the lamp of error, and kindle within your hearts the everlasting torch of divine guidance. For ere long the assayers of mankind shall, in the holy presence of the Adored, accept naught but purest virtue and deeds of stainless holiness.

36. O SON OF DUST! The wise are they that speak not unless they obtain a hearing, even as the cup-bearer, who proffereth not his cup till he findeth a seeker, and the lover who crieth not out from the depths of his heart until he gazeth upon the beauty of his beloved. Wherefore sow the seeds of wisdom and knowledge in the pure soil of the heart, and keep them hidden, till the hyacinths of divine wisdom spring from the heart and not from mire and clay. In the first line of the Tablet it is recorded and written, and within the sanctuary of the tabernacle of God is hidden:

37. O MY SERVANT! Abandon not for that which perisheth an everlasting dominion, and cast not away celestial sovereignty for a worldly desire. This is the river of everlasting life that hath flowed from the well-spring of the pen of the merciful; well is it with them that drink!

38. O SON OF SPIRIT! Burst thy cage asunder, and even as the phoenix of love soar into the firmament of holiness. Renounce thyself and, filled with the spirit of mercy, abide in the realm of celestial sanctity.

39. O OFFSPRING OF DUST! Be not content with the ease of a passing day, and deprive not thyself of everlasting rest. Barter not the garden of eternal delight for the dust-heap of a mortal world. Up from thy prison ascend unto the glorious meads above, and from thy mortal cage wing thy flight unto the paradise of the Placeless.

40. O MY SERVANT! Free thyself from the fetters of this world, and loose thy soul from the prison of self. Seize thy chance, for it will come to thee no more.

41. O SON OF MY HANDMAID! Didst thou behold immortal sovereignty, thou wouldst strive to pass from this fleeting world. But to conceal the one from thee and to reveal the other is a mystery which none but the pure in heart can comprehend.

42. O MY SERVANT! Purge thy heart from malice and, innocent of envy, enter the divine court of holiness.

43. O MY FRIENDS! Walk ye in the ways of the good pleasure of the Friend, and know that His pleasure is in the pleasure of His creatures. That is: no man should enter the house of his friend save at his friend's pleasure, nor lay hands upon his treasures nor prefer his own will to his friend's, and in no wise seek an advantage over him. Ponder this, ye that have insight!

44. O COMPANION OF MY THRONE! Hear no evil, and see no evil, abase not thyself, neither sigh and weep. Speak no evil, that thou mayest not hear it spoken unto thee, and magnify not the faults of others that thine own faults may not appear great; and wish not the abasement of anyone, that thine own abasement be not exposed. Live then the days of thy life, that are less than a fleeting moment, with thy mind stainless, thy heart unsullied, thy thoughts pure, and thy nature sanctified, so that, free and content, thou mayest put away this mortal frame, and repair unto the mystic paradise and abide in the eternal kingdom for evermore.

45. ALAS! ALAS! O LOVERS OF WORLDLY DESIRE! Even as the swiftness of lightning ye have passed by the Beloved One, and have set your hearts on satanic fancies. Ye bow the knee before your vain imagining, and call it truth. Ye turn your eyes towards the thorn, and name it a flower. Not a pure breath have ye breathed, nor hath the breeze of detachment been wafted from the meadows of your hearts. Ye have cast to the winds the loving counsels of the Beloved and have effaced them utterly from the tablet of your hearts, and even as the beasts of the field, ye move and have your being within the pastures of desire and passion.

46. O BRETHREN IN THE PATH! Wherefore have ye neglected the mention of the Loved One, and kept remote from His holy presence? The essence of beauty is within the peerless pavilion, set upon the throne of glory, whilst ye busy yourselves with idle contentions. The sweet savors of holiness are breathing and the breath of bounty is wafted, yet ye are all sorely afflicted and deprived thereof. Alas for you and for them that walk in your ways and follow in your footsteps!

47. O CHILDREN OF DESIRE! Put away the garment of vainglory, and divest yourselves of the attire of haughtiness. In the third of the most holy lines writ and recorded in the Ruby Tablet by the pen of the unseen this is revealed:

48. O BRETHREN! Be forbearing one with another and set not your affections on things below. Pride not yourselves in your glory, and be not ashamed of abasement. By My beauty! I have created all things from dust, and to dust will I return them again.

49. O CHILDREN OF DUST! Tell the rich of the midnight sighing of the poor, lest heedlessness lead them into the path of destruction, and deprive them of the Tree of Wealth. To give and to be generous are attributes of Mine; well is it with him that adorneth himself with My virtues.

50. O QUINTESSENCE OF PASSION! Put away all covetousness and seek contentment; for the covetous hath ever been deprived, and the contented hath ever been loved and praised.

51. O SON OF MY HANDMAID! Be not troubled in poverty nor confident in riches, for poverty is followed by riches, and riches are followed by poverty. Yet to be poor in all save God is a wondrous gift, belittle not the value thereof, for in the end it will make thee rich in God, and thus thou shalt know the meaning of the utterance, "In truth ye are the poor," and the holy words, "God is the all-possessing," shall even as the true morn break forth gloriously resplendent upon the horizon of the lover's heart, and abide secure on the throne of wealth.

52. O CHILDREN OF NEGLIGENCE AND PASSION! Ye have suffered My enemy to enter My house and have cast out My friend, for ye have enshrined the love of another than Me in your hearts. Give ear to the sayings of the Friend and turn towards His paradise. Worldly friends, seeking their own good, appear to love one the other, whereas the true Friend hath loved and doth love you for your own sakes; indeed He hath suffered for your guidance countless afflictions. Be not disloyal to such a Friend, nay rather hasten unto Him. Such is the daystar of the word of truth and faithfulness, that hath dawned above the horizon of the pen of the Lord of all names. Open your ears that ye may hearken unto the word of God, the Help in peril, the Self-existent.

53. O YE THAT PRIDE YOURSELVES ON MORTAL RICHES! Know ye in truth that wealth is a mighty barrier between the seeker and his desire, the lover and his beloved. The rich, but for a few, shall in no wise attain the court of His presence nor enter the city of content and resignation. Well is it then with him, who, being rich, is not hindered by his riches from the eternal kingdom, nor deprived by them of imperishable dominion. By the Most Great Name! The splendor of such a wealthy man shall illuminate the dwellers of heaven even as the sun enlightens the people of the earth!

54. O YE RICH ONES ON EARTH! The poor in your midst are My trust; guard ye My trust, and be not intent only on your own ease.

55. O SON OF PASSION! Cleanse thyself from the defilement of riches and in perfect peace advance into the realm of poverty; that from the well-spring of detachment thou mayest quaff the wine of immortal life.

56. O MY SON! The company of the ungodly increaseth sorrow, whilst fellowship with the righteous cleanseth the rust from off the heart. He that seeketh to commune with God, let him betake himself to the companionship of His loved ones; and he that desireth to hearken unto the word of God, let him give ear to the words of His chosen ones.

57. O SON OF DUST! Beware! Walk not with the ungodly and seek not fellowship with him, for such companionship turneth the radiance of the heart into infernal fire.

58. O SON OF MY HANDMAID! Wouldst thou seek the grace of the Holy Spirit, enter into fellowship with the righteous, for he hath drunk the cup of eternal life at the hands of the immortal Cup-bearer and even as the true morn doth quicken and illumine the hearts of the dead.

59. O HEEDLESS ONES! Think not the secrets of hearts are hidden, nay, know ye of a certainty that in clear characters they are engraved and are openly manifest in the holy Presence.

60. O FRIENDS! Verily I say, whatsoever ye have concealed within your hearts is to Us open and manifest as the day; but that it is hidden is of Our grace and favor, and not of your deserving.

61. O SON OF MAN! A dewdrop out of the fathomless ocean of My mercy I have shed upon the peoples of the world, yet found none turn thereunto, inasmuch as every one hath turned away from the celestial wine of unity unto the foul dregs of impurity, and, content with mortal cup, hath put away the chalice of immortal beauty. Vile is that wherewith he is contented.

62. O SON OF DUST! Turn not away thine eyes from the matchless wine of the immortal Beloved, and open them not to foul and mortal dregs. Take from the hands of the divine Cup-bearer the chalice of immortal life, that all wisdom may be thine, and that thou mayest hearken unto the mystic voice calling from the realm of the invisible. Cry aloud, ye that are of low aim! Wherefore have ye turned away from My holy and immortal wine unto evanescent water?

63. O YE PEOPLES OF THE WORLD! Know, verily, that an unforeseen calamity followeth you, and grievous retribution awaiteth you. Think not that which ye have committed hath been effaced in My sight. By My beauty! All your doings hath My pen graven with open characters upon tablets of chrysolite.

64. O OPPRESSORS ON EARTH! Withdraw your hands from tyranny, for I have pledged Myself not to forgive any man's injustice. This is My covenant which I have irrevocably decreed in the preserved tablet and sealed with My seal.

65. O REBELLIOUS ONES! My forbearance hath emboldened you and My long-suffering hath made you negligent, in such wise that ye have spurred on the fiery charger of passion into perilous ways that lead unto destruction. Have ye thought Me heedless or that I was unaware?

66. O EMIGRANTS! The tongue I have designed for the mention of Me, defile it not with detraction. If the fire of self overcome you, remember your own faults and not the faults of My creatures, inasmuch as every one of you knoweth his own self better than he knoweth others.

67. O CHILDREN OF FANCY! Know, verily, that while the radiant dawn breaketh above the horizon of eternal holiness, the satanic secrets and deeds done in the gloom of night shall be laid bare and manifest before the peoples of the world.

68. O WEED THAT SPRINGETH OUT OF DUST! Wherefore have not these soiled hands of thine touched first thine own garment, and why with thine heart defiled with desire and passion dost thou seek to commune with Me and to enter My sacred realm? Far, far are ye from that which ye desire.

69. O CHILDREN OF ADAM! Holy words and pure and goodly deeds ascend unto the heaven of celestial glory. Strive that your deeds may be cleansed from the dust of self and hypocrisy and find favor at the court of glory; for ere long the assayers of mankind shall, in the holy presence of the Adored One, accept naught but absolute virtue and deeds of stainless purity. This is the daystar of wisdom and of divine mystery that hath shone above the horizon of the divine will. Blessed are they that turn thereunto.

70. O SON OF WORLDLINESS! Pleasant is the realm of being, wert thou to attain thereto; glorious is the domain of eternity, shouldst thou pass beyond the world of mortality; sweet is the holy ecstasy if thou drinkest of the mystic chalice from the hands of the celestial Youth. Shouldst thou attain this station, thou wouldst be freed from destruction and death, from toil and sin.

71. O MY FRIENDS! Call ye to mind that covenant ye have entered into with Me upon Mount Paran, situate within the hallowed precincts of Zaman. I have taken to witness the concourse on high and the dwellers in the city of eternity, yet now none do I find faithful unto the covenant. Of a certainty pride and rebellion have effaced it from the hearts, in such wise that no trace thereof remaineth. Yet knowing this, I waited and disclosed it not.

72. O MY SERVANT! Thou art even as a finely tempered sword concealed in the darkness of its sheath and its value hidden from the artificer's knowledge. Wherefore come forth from the sheath of self and desire that thy worth may be made resplendent and manifest unto all the world.

73. O MY FRIEND! Thou art the daystar of the heavens of My holiness, let not the defilement of the world eclipse thy splendor. Rend asunder the veil of heedlessness, that from behind the clouds thou mayest emerge resplendent and array all things with the apparel of life.

74. O CHILDREN OF VAINGLORY! For a fleeting sovereignty ye have abandoned My imperishable dominion, and have adorned yourselves with the gay livery of the world and made of it your boast. By My beauty! All will I gather beneath the one-colored covering of the dust and efface all these diverse colors save them that choose My own, and that is purging from every color.

75. O CHILDREN OF NEGLIGENCE! Set not your affections on mortal sovereignty and rejoice not therein. Ye are even as the unwary bird that with full confidence warbleth upon the bough; till of a sudden the fowler Death throws it upon the dust, and the melody, the form and the color are gone, leaving not a trace. Wherefore take heed, O bondslaves of desire!

76. O SON OF MY HANDMAID! Guidance hath ever been given by words, and now it is given by deeds. Every one must show forth deeds that are pure and holy, for words are the property of all alike, whereas such deeds as these belong only to Our loved ones. Strive then with heart and soul to distinguish yourselves by your deeds. In this wise We counsel you in this holy and resplendent tablet.

77. O SON OF JUSTICE! In the night-season the beauty of the immortal Being hath repaired from the emerald height of fidelity unto the Sadratu'l-Muntahá, and wept with such a weeping that the concourse on high and the dwellers of the realms above wailed at His lamenting. Whereupon there was asked, Why the wailing and weeping? He made reply: As bidden I waited expectant upon the hill of faithfulness, yet inhaled not from them that dwell on earth the fragrance of fidelity. Then summoned to return I beheld, and lo! certain doves of holiness were sore tried within the claws of the dogs of earth. Thereupon the Maid of heaven hastened forth unveiled and resplendent from Her mystic mansion, and asked of their names, and all were told but one. And when urged, the first letter thereof was uttered, whereupon the dwellers of the celestial chambers rushed forth out of their habitation of glory. And whilst the second letter was pronounced they fell down, one and all, upon the dust. At that moment a voice was heard from the inmost shrine: "Thus far and no farther." Verily We bear witness to that which they have done and now are doing.

78. O SON OF MY HANDMAID! Quaff from the tongue of the merciful the stream of divine mystery, and behold from the dayspring of divine utterance the unveiled splendor of the daystar of wisdom. Sow the seeds of My divine wisdom in the pure soil of the heart, and water them with the waters of certitude, that the hyacinths of knowledge and wisdom may spring up fresh and green from the holy city of the heart.

79. O SON OF DESIRE! How long wilt thou soar in the realms of desire? Wings have I bestowed upon thee, that thou mayest fly to the realms of mystic holiness and not the regions of satanic fancy. The comb, too, have I given thee that thou mayest dress My raven locks, and not lacerate My throat.

80. O MY SERVANTS! Ye are the trees of My garden; ye must give forth goodly and wondrous fruits, that ye yourselves and others may profit therefrom. Thus it is incumbent on every one to engage in crafts and professions, for therein lies the secret of wealth, O men of understanding! For results depend upon means, and the grace of God shall be all-sufficient unto you. Trees that yield no fruit have been and will ever be for the fire.

81. O MY SERVANT! The basest of men are they that yield no fruit on earth. Such men are verily counted as among the dead, nay better are the dead in the sight of God than those idle and worthless souls.

82. O MY SERVANT! The best of men are they that earn a livelihood by their calling and spend upon themselves and upon their kindred for the love of God, the Lord of all worlds. The mystic and wondrous Bride, hidden ere this beneath the veiling of utterance, hath now, by the grace of God and His divine favor, been made manifest even as the resplendent light shed by the beauty of the Beloved. I bear witness, O friends! that the favor is complete, the argument fulfilled, the proof manifest and the evidence established. Let it now be seen what your endeavors in the path of detachment will reveal. In this wise hath the divine favor been fully vouchsafed unto you and unto them that are in heaven and on earth. All praise to God, the Lord of all Worlds.

* Fair Trade, my view as a Bahá’í

The Bahá’í faith is an independent religion with a worldwide vision that was founded by Bahá’u’lláh (1817-92), the son of a Persian government minister, in the second half of the 19^th century.

He declared: “The tabernacle of unity hath been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of one branch...” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh)

The core belief of the Bahá’í faith is based on the notion of Unity, which encompasses “The Unity of God”, “The Unity of Religion” and “The Unity of Mankind”.

“It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens…” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh)

The Unity that the Bahá’í faith envisions, however, is more than an academic matter as stated by the Bahá’í International Community at the first substantive session of the Preparatory Committee for the United Nations Conference on Environment and Development, UNCED, (Nairobi, Kenya 6-31 August 1990):

“The Unity we envision is more than an academic matter of geography, climatology or oceanography. It is based on the concept of the fundamental unity of mankind living as one world community, in which the problems of economic relations and the use of natural resources must be addressed from a global perspective with due regard for the wide diversity of climates and cultures. The universal framework proposed by Bahá'u'lláh … calls for universally agreed-upon and enforceable laws, the equitable sharing of resources, fundamental adjustments to present institutional and economic relations, and world-wide changes in the values, behavior, and consumption patterns of individuals and communities.” (Bahá’í International Community, 1990 Aug 06, Environment Development)

The Bahá’í principles and teachings, therefore, can be regarded as a set of peaceful practical steps towards unity in diversity and worldwide peace and harmony, leading to the “Golden Era”, the final stage of social development of the human race, as promised by Bahá’u’lláh. Amongst these practical steps are: “the elimination of all prejudices”, “the elimination of extremes of wealth and poverty” and “the provision of equal social opportunities for all, which includes equal rights for men & women”.

Dealing with economic problems, however, is given the greatest importance amongst other social dilemmas. “This readjustment of the social economic is of the greatest importance inasmuch as it insures the stability of the world of humanity; and until it is effected, happiness and prosperity are impossible. (Abdu'l-Bahá, Bahá’í World Faith - p. 240)

Furthermore, Abdul-Bahá says: “The fourth principle or teaching of Bahá'u'lláh is the readjustment and equalization of the economic standards of mankind. This deals with the question of human livelihood. It is evident that under present systems and conditions of government the poor are subject to the greatest need and distress while others more fortunate live in luxury and plenty far beyond their actual necessities. This inequality of portion and privilege is one of the deep and vital problems of human society. That there is need of an equalization and apportionment by which all may possess the comforts and privileges of life is evident. The remedy must be legislative readjustment of conditions…” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 107)

It is perhaps, a generally accepted idea that an interactive system of cause and effect forms the structure of the collective body of the human community; therefore in order to resolve any social/economic/political problem, a holistic approach is required which addresses the roots of the matter and diagnoses the causes of these dilemmas. In another words, it is impossible to solve any problem of this nature in isolation; not only should all material aspects of social, economic and political life be developed and readjusted collectively, but this process should take place in parallel with a progressive programme of moral and spiritual advancement that provides just motivation for the entire cause.

“Economic development and ethical development are viewed as complementary and highly integrated activities. Values of human dignity and honor, of trustworthiness and mutual support are emphasized in the Institute's program. The conscious integration of economic development with the promotion of civic values is especially critical in a crafts training program, as economic ventures may be crippled by corruption or lack of trust. The Institute values the influence of personal morality and seeks consciously to cultivate it in both staff and trainees.” (Bahá’í International Community, 1991 Nov 16, Report Rural Poverty Alleviation Efforts, Activity)

There is no doubt that one of the causes of today’s social dilemmas which is in need of urgent attention is “Economic Prejudice” which exists alongside a deeply rooted and chronic system of social injustice and systematic malpractice on a macro scale. According to the Bahá’í teachings, steady world peace and harmony will not be realised unless justice is; and justice will not be achieved unless all kinds of prejudices, including economic prejudices, are eliminated from the face of the earth. These readjustments and developments, however, should be performed with wisdom and utmost purity of heart, taking into account the interests of all mankind. These readjustments should, therefore, take place through legislation, in the absence of any form of aggression or strike.

“If the rulers and kings of the earth … arise and resolve to dedicate themselves to whatever will promote the highest interests of the whole of humanity, the reign of justice will assuredly be established amongst the children of men, and the effulgence of its light will envelop the whole earth … There is no force on earth that can equal in its conquering power the force of justice and wisdom …” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh)

In this regard, Abdul-Bahá emphasises that although the readjustment of the economic system and elimination of economic prejudices must benefit all mankind, it should begin with the farmers. The reason for giving them priority is not only because of the importance of agriculture as the foundation of the entire economic system, but the vulnerability of farmers’ livelihoods, due to their dependency on environmental stability.

“…all the members of the body politic shall be given the greatest achievements of the world of humanity. Each one shall have the utmost welfare and well-being. To solve this problem we must begin with the farmer; there will we lay a foundation for system and order because the peasant class and the agricultural class exceed other classes in the importance of their service. (Abdu'l-Bahá, Foundations of World Unity, p. 39)

To my observation, the organisation of Fair Trade endeavours to define a structure by which the rights of the working people, in particular the farmers, are strongly preserved. Fair Trade principles appear to have been designed to provide better economic opportunity for those who are economically underprivileged due to the unjust structures of the world economic system; a system which still is running according to an old school of thought, based on the theories and values of Adam Smith. Fair Trade also appears to operate wisely within a framework of rules and legislation by a group of likeminded people and non-governmental organizations around the world, which strive alongside governments and the United Nations to construct a new global order.

“…If it is true that the governments of the world are striving through the medium of the United Nations system to construct a new global order, it is equally true that the peoples of the world are galvanized by this same vision. Their response has taken the form of a sudden efflorescence of countless movements and organizations of social change at local, regional, and international levels…” (The Prosperity of Humankind, A statement prepared by the Bahá'í International Community Office of Public Information, Haifa, first distributed at the United Nations World Summit on Social Development, Copenhagen, Denmark.3 March 1995)

In principle, Fair Trade organisation does not treat nations and workers around the globe as each others rivals or enemies. On the contrary, Fair Trade advocates that the improvement in the welfare of one section of the global village will result in the benefit of others.

“Regarding the economic prejudice, it is apparent that whenever the ties between nations become strengthened and the exchange of commodities accelerated, and any economic principle is established in one country, it will ultimately affect the other countries and universal benefits will result…” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 301)

It appears that Fair Trade could identify with the following ethical principles:

1. an overall global vision.
2. provision of justice and welfare for all.
3. the economic readjustments should begin with the farmers.
4. such reforms should be planned through consultation “dialogue, transparency, and respect”
5. necessity to seek economic equality and finding a solution to poverty and marginalization, and heading towards the elimination of extremes of wealth and poverty, one of the main principles of the Bahá’í Faith.

This is made evident by the following statement by One World Publication;

“Fair Trade is a trading partnership, based on dialogue, transparency, and respect, that seeks greater equity in international trade. It contributes to sustainable development by offering better trading conditions to, and securing the rights of, marginalized producers and workers – especially in the South. Fair Trade Organizations (backed by consumers) are actively engaged in supporting producers, in awareness raising and in campaigning for changes in the rules and practices of conventional international trade. Endorsed by F.I.N.E., a group composed of the Fairtrade Labelling Organizations International, the International Fair Trade Association, the Network of World Shops, and the European Fair Trade Association.”

It therefore appears to me that Fair Trade works in parallel with ethical values and guidelines advocated by the Bahá’í Faith.

In conclusion, the Bahá’í faith shares many ideas and motivations with organizations such as Fair Trade that work on a global scale. It foresees, however, a far more radical, systematic and comprehensive approach to solving international problems and creating international environmental legislation, and does not hold out much hope for methods which try to address one problem at a time.

“…The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be co-ordinated and developed, and the distribution of its products will be equitably regulated.

‘National rivalries, hatreds and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and co-operation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind…’ ” (from the writings of Shoghi Effendi, Guardian of the Bahá'í Faith:, Bahá’u’lláh, The Proclamation of Bahá’u’lláh)

Further reading/resources:

• Proclamation of Bahá’u’lláh: http://pfarid.blogspot.com/2007/12/proclamation-of-bahullh.html
• The Prosperity of Humankind: http://www.bic-un.bahai.org/95-0303.htm
• Fair Trade, Oneworld Publication: http://www.oneworld-publications.com/pdfs/Fairtrade_sp.pdf
• Bahá’í Faith: http://www.bahai.org/
• My Life as a Bahá’í: http://www.bbc.co.uk/hampshire/content/articles/2006/07/17/faith_parvanehfarid_feature.shtml
• BBC on Bahá’í Faith: http://search.bbc.co.uk/cgi-bin/search/results.pl?scope=all&tab=all&recipe=all&q=baha%27i+faith+hampshire&x=28&y=12

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I have written this paper in response to Eastleigh Borough Council’s call to share my views on the issue of “Fair Trade” from a Bahá’í perspective. I would like, however, to mention that my views on this subject result from my personal understanding of this issue as a Bahá’í and it is not an authorized view by the Bahá’í community.

Parvaneh Farid

*Proclamation of Bahá’u’lláh

This etext is based on:
"Proclamation of Bahá'u'lláh"

Bahá'í World Centre
Copyright (c) 1967 by the Universal House of Justice
Copyright under the Berne Convention
All Rights Reserved
Availability of this etext in no way modifies the copyright status of the above publication.
This etext is freely available through anonymous internet file-sharing.
=================================
We desire but the good of the world and the happiness of the nations; yet they deem Us a stirrer up of strife and sedition worthy of bondage and banishment.... That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled -- what harm is there in this?... Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the 'Most Great Peace' shall come.... Yet do We see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happiness of mankind.... These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family.... Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind.... ix

Introduction

One hundred years ago, Bahá'u'lláh, Founder of the Bahá'í Faith, proclaimed in clear and unmistakable language, to the kings and rulers of the world, to its religious leaders, and to mankind in general that the long-promised age of world peace and brotherhood had at last dawned and that He Himself was the Bearer of the new message and power from God which would transform the prevailing system of antagonism and enmity between men and create the spirit and form of the destined world order.

At that time the splendour and panoply of the monarchs reflected the vast power which they exercised, autocratically for the most part, over the greater portion of the earth. Bahá'u'lláh, an exile from His native Persia for His religious teaching, was the prisoner of the tyrannical, all-powerful Sultan of the Ottoman Empire. In such circumstances He addressed the rulers of the world. His Tablets to particular kings and to the Pope, although delivered, were either ignored or rejected, their wise counsels and dire warnings went unheeded, and in one instance the bearer was cruelly tortured and killed.

Bahá'u'lláh, viewing that old world and seeing it 'at the mercy of rulers so drunk with pride that they cannot discern clearly their own best advantage' declared that '...the strife that divides and afflicts the human race is daily increasing. The signs of impending convulsions and x chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective.' Although painting in sombre tones the 'divine chastisement' which would assail most of those rulers and engulf in ruin the peoples of the world, He nevertheless left no doubt about the outcome. 'Soon', He declared, 'will the present day order be rolled up and a new one spread out in its stead.' Since the ascension of Bahá'u'lláh in 1892, in the Holy Land, the rolling up of the old order has become the daily experience of mankind and no abatement of this process is discernible. The essence of Bahá'u'lláh's World Order is the unity of the human race. 'O ye children of men', He writes, 'the fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race...' And He warns, 'The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established.' The achievement of this unity is Bahá'u'lláh's declared mission and the aim of all Bahá'í activity. Its outline and structure are indicated in the following passage from the writings of Shoghi Effendi, great-grandson of Bahá'u'lláh and Guardian of the Bahá'í Faith:

"The unity of the human race, as envisaged by Bahá'u'lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and personal freedom and initiative of the individuals that xi compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world inter-communication will be devised, embracing the whole planet, freed from national hinderances and restrictions, and functioning with marvellous swiftness and perfect regularity. A world metropolis will act as the nerve centre of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of xii weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will co-operate, and will harmoniously develop. The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples. The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be co-ordinated and developed, and the distribution of its products will be equitably regulated.

"National rivalries, hatreds and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and co-operation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the xiii increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.

A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation -- such is the goal towards which humanity, impelled by the unifying forces of life, is moving."

Bahá'u'lláh's message is one of hope, of love, of practical reconstruction. Today we reap the appalling results of our forebears' rejection of His divine call; but today there are new rulers, new people, who perchance may hear and avoid or mitigate the severity of impending catastrophe. It is with this hope and believing it to be its sacred duty, that the Universal House of Justice, the international governing xiv body of the Bahá'í Faith, proclaims again, through publication of these selected passages, the essence of that mighty call of a century ago. In the same hope and belief the Bahá'ís throughout the world will do their utmost during this centenary period to bring to the attention of their fellow-men the redeeming fact of this new outpouring of divine guidance and love. We believe they will not labour in vain.

Haifa, 1967

SUMMONS TO THE KINGS AND RULERS OF THE WORLD, COLLECTIVELY

O KINGS of the earth! He Who is the sovereign Lord of all is come. The Kingdom is God's, the omnipotent Protector, the Self-Subsisting. Worship none but God, and, with radiant hearts, lift up your faces unto your Lord, the Lord of all names. This is a Revelation to which whatever ye possess can never be compared, could ye but know it. We see you rejoicing in that which ye have amassed for others, and shutting out yourselves from the worlds which naught except My Guarded Tablet can reckon. The treasures ye have laid up have drawn you far away from your ultimate objective. This ill beseemeth you, could ye but understand it. Wash your hearts from all earthly defilements, and hasten to enter the Kingdom of your Lord, the Creator of earth and heaven, Who caused the world to tremble, and all its peoples to wail, except them that have renounced all things and clung to that which the Hidden Tablet hath ordained....

O Kings of the earth! The Most Great Law hath been revealed in this Spot, this Scene of transcendent splendour. Every hidden thing hath been brought to light, by virtue of the Will of the Supreme Ordainer, He Who hath ushered in the Last Hour, through Whom the Moon hath been cleft, and every irrevocable decree expounded.

Ye are but vassals, O Kings of the earth! He Who is the King of kings hath appeared, arrayed in His most wondrous glory, and is summoning you unto Himself, the Help 6 in Peril, the Self-Subsisting. Take heed lest pride deter you from recognizing the Source of Revelation; lest the things of this world shut you out as by a veil from Him Who is the Creator of heaven. Arise, and serve Him Who is the Desire of all nations, Who hath created you through a word from Him, and ordained you to be, for all time, the emblems of His sovereignty.

By the righteousness of God! It is not Our wish to lay hands on your kingdoms. Our mission is to seize and possess the hearts of men. Upon them the eyes of Baha are fastened. To this testifieth the Kingdom of Names, could ye but comprehend it. Whoso followeth his Lord, will renounce the world and all that is therein; how much greater, then, must be the detachment of Him Who holdeth so august a station! Forsake your palaces, and haste ye to gain admittance into His Kingdom. This, indeed, will profit you both in this world and in the next. To this testifieth the Lord of the realm on high, did ye but know it.

How great is the blessedness that awaiteth the king who will arise to aid My Cause in My Kingdom, who will detach himself from all else but Me! Such a king is numbered with the companions of the Crimson Ark, the Ark which God hath prepared for the people of Baha. All must glorify his name, must reverence his station, and aid him to unlock the cities with the keys of My Name, the omnipotent Protector of all that inhabit the visible and invisible kingdoms. Such a king is the very eye of mankind, the luminous ornament on the brow of creation, the fountainhead 7 of blessings unto the whole world. Offer up, O people of Baha, your substance, nay your very lives, for his assistance.

We have asked nothing from you. For the sake of God We, verily, exhort you, and will be patient as We have been patient in that which hath befallen Us at your hands, O concourse of kings!

O KINGS of the earth! Give ear unto the Voice of God, calling from this sublime, this fruit-laden Tree, that hath sprung out of the Crimson Hill, upon the holy Plain, intoning the words: 'There is none other God but He, the Mighty, the All-Powerful, the All-Wise.'... Fear God, O concourse of kings, and suffer not yourselves to be deprived of this most sublime grace. Fling away, then, the things ye possess, and take fast hold on the Handle of God, the Exalted, the Great. Set your hearts towards the Face of God, and abandon that which your desires have bidden you to follow, and be not of those who perish. Relate unto them, O Servant, the story of Ali (the Bab), when He came unto them with truth, bearing His glorious and weighty Book, and holding in His hands a testimony and proof from God, and holy and blessed tokens from Him. Ye, however, O Kings, have failed to heed the Remembrance of God in His days and to be guided by the lights which 8 arose and shone forth above the horizon of a resplendent Heaven. Ye examined not His Cause when so to do would have been better for you than all that the sun shineth upon, could ye but perceive it. Ye remained careless until the divines of Persia -- those cruel ones -- pronounced judgment against Him, and unjustly slew Him. His spirit ascended unto God, and the eyes of the inmates of Paradise and the angels that are nigh unto Him wept sore by reason of this cruelty. Beware that ye be not careless henceforth as ye have been careless aforetime. Return, then, unto God, your Maker, and be not of the heedless.... My face hath come forth from the veils, and shed its radiance upon all that is in heaven and on earth; and yet, ye turned not towards Him, notwithstanding that ye were created for Him, O concourse of kings! Follow, therefore, that which I speak unto you, and hearken unto it with your hearts, and be not of such as have turned aside. For your glory consisteth not in your sovereignty, but rather in your nearness unto God and your observance of His command as sent down in His holy and preserved Tablets. Should any one of you rule over the whole earth, and over all that lieth within it and upon it, its seas, its lands, its mountains, and its plains, and yet be not remembered by God, all these would profit him not, could ye but know it.... Arise, then, and make steadfast your feet, and make ye amends for that which hath escaped you, and set then yourselves towards His holy Court, on the shore of His mighty Ocean, so that the pearls of knowledge and wisdom, which God hath 9 stored up within the shell of His radiant heart, may be revealed unto you.... Beware lest ye hinder the breeze of God from blowing over your hearts, the breeze through which the hearts of such as have turned unto Him can be quickened....

(Baha'u'llah, The Proclamation of Baha'u'llah)

* هفت وادی

بسم اللّه الرّحمن الرّحيم

الحمد للّه الّذی اظهر الوجود من العدم و رقم علی لوح الانسان

من اسرار القدم و علّمه من البيان ما لا يعلم و جعله کتابا مبيناً

لمن آمن و استسلم و اشهد خلق کلّ شیءٍ فی هذا الزّمان المظلم الصّيلم

و انطقه فی قطب البقاء علی اللّحن البديع فی الهيکل المکرّم ليشهد الکلّ

فی نفسه بنفسه فی مقام تجلّی ربّه بانّه لا اله الّا هو و ليصل الکلّ بذلک

ص ٢

الی ذروة الحقائق حتّی لا يشاهد احد شيئاً الّا و قد يری اللّه فيه .

و اصلّی و اسلّم علی اوّل بحر تشعّب من بحر الهويّة و اوّل صبح لاح عن

افق الاحديّة و اوّل شمس اشرقت فی سماء الازليّة و اوّل نار

اوقدت من مصباح القدميّة فی مشکوة الواحديّة الّذی

کان احمد فی ملکوت العالين و محمّداً فی ملأ المقرّبين و محموداً

فی جبروت المخلصين " و ايّاً ما تدعوا فله الاسماء الحسنی " فی قلوب العارفين

و علی آله و صحبه تسليماً کثيراً دائماً ابداً . و بعد قد سمعت ما غنّت

ورقاء العرفان علی افنان سدرة فؤادک و عرفت ما غرّدت

حمامة الايقان علی اغصان شجرة قلبک کانّی وجدت

روائح الطّيّب من قميص حبّک و ادرکت تمام لقائک فی ملاحظة

ص ٣

کتابک و لمّا بلغت اشاراتک فی فنائک فی اللّه و بقائک

به و حبّک احبّاء اللّه و مظاهر اسمائه و مطالع صفاته لذا اذکر لک

اشارات قدسيّة شعشعانيّة من مراتب الجلال لتجذبک الی

ساحة القدس و القرب و الجمال و توصلک الی مقام لا تری

فی الوجود الّا طلعة حضرة محبوبک و لن تری الخلق الّا کيوم لم يکن

احد مذکوراً و هی ما غنّ بلبل الاحديّة فی الرّياض الغوثيّه قوله

" و تظهر علی لوح قلبک رقوم لطائف اسرار " اتّقوا اللّه يعلّمکم اللّه "

و يتذکّر طائر روحک حظائر القدم و يطير فی فضاء " فاسلکی سبل ربّک

ذللاً " بجناح الشّوق و تجتنی من اثمار الانس فی بساتين " کلی من

کلّ الثّمرات " انتهی . و عمری يا حبيب لو تذوق هذه الثّمرات

ص ٤

من خضر هذه السّنبلات الّتی نبتت فی اراضی المعرفة عند

تجلّی انوار الذّات فی مرايا الاسماء و الصّفات ليأخذ الشّوق

زمام الصّبر و الاصطبارعن کفّک و يهتزّ روحک من بوارق الانوار

و تجذبک من الوطن التّرابيّ الی الوطن الاصليّ الالهيّ فی

قطب المعانی و تصعدک الی مقام تطير فی الهواء کما تمشی

علی التّراب و ترکض علی الماء کما ترکض علی الارض

فهنيئاً لی و لک و لمن سما الی سماء العرفان و صبا قلبه بما هبّ

علی رياض سرّه صبا الايقان من سبأِ الرّحمن و السّلام علی من اتّبع الهدی .

و بعد مراتب سير سالکان را از مسکن خاکی بوطن الهی

هفت رتبه معيّن نموده‌اند چنانچه بعضی هفت وادی و بعضی هفت

ص ٥

شهر ذکر کرده‌اند و گفته اند که سالک تا از نفس هجرت ننمايد و اين

اسفار را طی نکند ببحر قرب و وصال وارد نشود و از خمر بيمثال نچشد .

اوّل وادی طلب است . مرکب اين وادی صبر است و

مسافر در اين سفر بی صبر بجائی نرسد و بمقصود واصل نشود و بايد هر گز افسرده

نگردد اگر صد هزار سال سعی کند و جمال دوست نبيند پژمرده نشود .

زيرا مجاهدين کعبهء " فينا " ببشارت " لنهدينّهم سبلنا " مسرورند و کمر خدمت

در طلب بغايت محکم بسته‌اند و در هر آن از مکان غفلت بامکان

طلب سفر کنند هيچ بندی ايشان را منع ننمايد و هيچ پندی سدّ نکند .

و شرط است اين عباد را که دل را که منبع خزينهء الهيّه است از

هر نقشی پاک کنند و از تقليد که از اثر آباء و اجداد است اعراض نمايند

ص ٦

و ابواب دوستی و دشمنی را با کلّ اهل ارض مسدود کنند . و طالب

در اين سفر بمقامی رسد که همهء موجودات را در طلب دوست سر گشته بيند

چه يعقوبها بيند که در طلب يوسف آواره مانده‌اند عالمی حبيب

بيند که در طلب محبوب دوانند و جهانی عاشق ملاحظه کند که در پی معشوق

روان و در هر آنی امری مشاهده کند و در هر ساعتی بر سرّی مطّلع گردد

زيرا که دل از هر دو جهان برداشته و عزم کعبهء جانان نموده

و در هر قدمی اعانت غيبی او را شامل شود و جوش طلبش زياده گردد . طلب

را بايد از مجنون عشق اندازه گرفت . حکايت کنند که روزی مجنون را ديدند

خاک می بيخت و اشک ميريخت . گفتند چه ميکنی ؟ گفت ليلی را ميجويم . گفتند

وای بر تو ليلی از روح پاک و تو از خاک طلب می کنی ؟ گفت همه جا در

ص ٧

طلبش ميکوشم شايد در جائی بجويم . بلی در تراب ربّ الارباب

جستن اگر چه نزد عاقل قبيح است لکن بر کمال جدّ و طلب دليل است

" من طلب شيئاً و جدّ وجد " طالب صادق جز وصال مطلوب چيزی

نجويد و حبيب را جز وصال محبوب مقصودی نباشد . و اين طلب طالب

را حاصل نشود مگر بنثار آنچه هست يعنی آنچه ديده و شنيده و فهميده همه را

بنفی " لا " منفی سازد تا بشهرستان جان که مدينهء "الّا " است واصل شود .

همّتی بايد تا در طلبش کوشيم و جهدی بايد تا از شهد وصلش نوشيم اگر از اين

جام نوش کنيم عالمی فراموش کنيم . و سالک در اين سفر بر هر خاکی

جالس شود و در هر بلادی ساکن گردد از هر وجهی طلب جمال دوست

کند و در هر ديار طلب يار نمايد با هر جمعی مجتمع شود و با هر سری همسری نمايد

ص ٨

که شايد در سری سرّ محبوب بيند و يا از صورتی جمال محبوب مشاهده کند .

و اگر در اين سفر باعانت باری از يار بی نشان نشان يافت

و بوی يوسف گمگشته از بشير احديّه شنيد فوراً بوادی عشق قدم گذارد و از

نار عشق بگدازد . در اين شهر آسمان جذب بلند شود و آفتاب جهانتاب

شوق طالع گردد و نارعشق بر افروزد و چون نار عشق بر افروخت خرمن

عقل بکلّی بسوخت . در اين وقت سالک از خود و از غير خود بيخبر است

نه جهل و علم داند و نه شکّ و يقين نه صبح هدايت شناسد و نه شام ضلالت

از کفر و ايمان هر دو در گريز و سمّ قاتلش دلپذير اينست که عطّار گفته :

" کفر کافر را و دين ديندار را ذرّه دردت دل عطّار را "

مرکب اين وادی درد است و اگر درد نباشد هر گز اين سفر تمام

ص ٩

نشود وعاشق در اين رتبه جز معشوق خيالی ندارد و جز محبوب پناهی نجويد

و در هر آن صد جان رايگان در ره جانان دهد و در هر قدمی هزار سر در

پای دوست اندازد . ای برادر من تا بمصر عشق در نيائی بيوسف جمال

دوست واصل نشوی و تا چون يعقوب از چشم ظاهری نگذری چشم

باطن نگشائی و تا بنار عشق نيفروزی بيار شوق نياميزی . و عاشق را

از هيچ چيز پروا نيست و از هيچ ضُرّی ضرر نه از نار سردش بينی و از دريا

خشکش يابی .

" نشان عاشق آن باشد که سردش بينی از دوزخ

نشان عارف آن باشد که خشکش بينی از دريا "

عشق هستی قبول نکند و زندگی نخواهد حيات در ممات بيند و عزّت از ذلّت

جويد بسيار هوش بايد تا لايق جوش عشق شود و بسيار سر بايد تا قابل

ص ١٠

کمند دوست گردد مبارک گردنی که در کمندش افتد و فرخنده سری

که در راه محبّتش بخاک افتد . پس ای دوست از نفس بيگانه شو تا به يگانه پی بری

و از خاکدان فانی بگذر تا در آشيان الهی جای گيری نيستی بايد تا نار

هستی بر افروزی و مقبول راه عشق شوی .

" نکند عشق نفس زنده قبول نکند باز موش مرده شکار "

عشق در هر آنی عالمی بسوزد و در هر ديار که علم بر افرازد ويران سازد در

مملکتش هستی را وجودی نه و در سلطنتش عاقلانرا مقرّی نه نهنگ عشق اديب

عقل را ببلعد و لبيب دانش بشگرد هفت دريا بياشامد وعطش قلبش نيفسرد

و هل من مزيد گويد از خويش بيگانه شود و ازهر چه در عالم است کناره گيرد .

" با دو عالم عشق را بيگانگی اندر او هفتاد و دو ديوانگی "

ص ١١

صد هزار مظلومان در کمندش بسته و صد هزار عارفان به تيرش خسته

هر سرخی که در عالم بينی از قهرش دان و هر زردی که در رخسار بينی از

زهرش شمر جز فنا دوائی نبخشد و جز در وادی عدم قدم نگذارد و لکن

زهرش در کام عاشق از شهد خوشتر و فنايش در نظر طالب از صد هزار بقا

محبوبترست . پس بايد بنار عشق حجابهای نفس شيطانی سوخته شود تا روح

برای ادراک مراتب سيّد " لو لا ک " لطيف و پاکيزه گردد .

" نار عشقی بر فروز و جمله هستيها بسوز

پس قدم بردار و اندر کوی عشّاقان گذار "

و اگر عاشق بتأييدات خالق از منقار شاهين عشق بسلامت بگذرد

در مملکت معرفت وارد شود و از شکّ بيقين آيد و از ظلمت ضلالت

هوی بنور هدايت تقوی راجع گردد و چشم بصيرتش باز شود و با حبيب خود

ص ١٢

براز مشغول گردد در حقيقت و نياز بگشايد و ابواب مجاز در بندد . در اين

رتبه قضا را رضا دهد و جنگ را صلح بيند و در فنا معانی بقا درک نمايد و

بچشم سَر و سرّ در آفاق ايجاد و انفس عباد اسرار معاد بيند و حکمت

صمدانی را بقلب روحانی در مظاهر نا متناهی الهی سير فرمايد در بحر قطره بيند

و در قطره اسرار بحر ملاحظه کند .

" دل هر ذرّه ای که بشکافی آفتابيش در ميان بينی "

و سالک در اين وادی در آفرينش حقّ ببينش مطلق مخالف

و مغاير نبيند و در هر آن " ما تری فی خلق الرّحمن من تفاوت فارجع البصر

هل تری من فطور " گويد در ظلم عدل بيند و در عدل فضل مشاهده کند

در جهل علمها مستور بيند و در علمها صد هزار حکمتها آشکار و هويدا ادراک نمايد

ص ١٣

و قفس تن و هوی بشکند و بنفس اهل بقا انس گيرد بنردبانهای معنوی

صعود نمايد و بسماء معانی بشتابد در فُلک " سنريهم آياتنا فی الآفاق و

فی انفسهم " ساکن شود و بر بحر " حتّی يتبيّن لهم انّه الحقّ " ساير گردد و

اگر ظلمی بيند صبر نمايد و اگر قهر بيند مهر آرد . حکايت کنند عاشقی سالها

در هجر معشوقش جان ميباخت و در آتش فراقش ميگداخت از غلبهء عشق

صدرش از صبر خالی ماند و جسمش از روح بيزاری جست و زندگی در فراقرا

از نفاق ميشمرد و از آفاق بغايت در احتراق بود چه روزها که از هجرش

راحت نجسته و بسا شبها که از دردش نخفته از ضعف بدن چون آهی

گشته و از درد دل چون وای شده بيک شربه وصلش هزار جان رايگان

ميداد و ميسّر نميشد طبيبان از علاجش در ماندند و مؤانسان از انسش

ص ١٤

دوری جستند بلی مريض عشق را طبيب چاره نداند مگر عنايت حبيب

دستش گيرد . باری عاقبت شجر رجايش ثمر يأس بخشيد و نار اميدش

بيفسرد تا آنکه شبی از جان بيزار شد و از خانه ببازار رفت ناگاه

او را عسسی تعاقب نمود او از پيش تازان و عسس از پی دوان تا آنکه عسسها

جمع شدند و از هر طرف راه فرار برآن بيقرار بستند و آن فقير از دل

ميناليد و باطراف ميدويد و با خود ميگفت اين عسس عزرائيل من است

که باين تعجيل در طلب من است و يا شدّاد بلادست که در کين عباد است .

آن خستهء تير عشق بپا دوان بود و بدل نالان تا بديوار باغی رسيد و

بهزار زحمت و محنت بالای ديوار رفت ديواری بغايت بلند ديد از

جان گذشت و خود را در باغ انداخت ديد معشوقش در دست چراغی

ص ١٥

دارد و تفحّص انگشتری مينمايد که از او گم شده بود . چون آن عاشق دلداده

معشوق دل برده را ديد آهی بر کشيد و دست بدعا بر داشت که

ای خدا اين عسس را عزّت ده و دولت بخش و باقی دار که اين عسس

جبرئيل بود که دليل اين عليل گشت يا اسرافيل بود که حيات بخش اين

ذليل شد . و آنچه گفت فی الحقيقه درست بود زيرا ملاحظه شد که اين ظلم

منکَر عسس چقدر عدلها در سر داشت و چه رحمتها در پرده پنهان نموده بود

بيک قهر تشنهء صحرای عشق را ببحر معشوق واصل نمود و ظلمت فراق را

بنور وصال روشن فرمود بعيدی را ببستان قرب جای داد و

عليلی را بطبيب قلب راه نمود . حال آن عاشق اگر آخر بين بود

در اوّل بر عسس رحمت مينمود و دعايش ميگفت و آن ظلم را عدل ميديد

ص ١٦

چون از آخر محجوب بود در اوّل ناله آغاز نمود و بشکايت زبان گشود .

و لکن مسافران حديقهء عرفان چون آخر را در اوّل بينند لهذا در جنگ

صلح و در قهر آشتی ملاحظه کنند و اين رتبهء اهل اين وادی است

و اهل واديهای فوق اين وادی اوّل و آخر را يک بينند بلکه نه اوّل

بينند نه آخر لا اوّل و لا آخر بينند بلکه اهل مدينه بقا که در روضه

خضرا ساکنند لا اوّل و لا آخر هم نبينند از اوّلها در گريزند و بآخرها

در ستيز زيرا که عوالم اسما را طی نموده‌اند و از عوالم صفات چون برق

در گذشته‌اند چنانچه ميفرمايد " کمال التّوحيد نفی الصّفات عنه " و در

ظلّ ذات مسکن گرفته‌اند . اينست که خواجه عبداللّه قدّس اللّه تعالی

سرّه العزيز در اين مقام نکته دقيقی و کلمه بليغی در معنی " اهدنا الصّراط المستقيم "

ص ١٧

فرموده‌اند و آن اينست که " بنمای بما راه راست يعنی بمحبّت ذات

خود مشرّف دار تا از التفات بخود و غير تو آزاد گشته بتمامی گرفتار تو گرديم

جز تو ندانيم جز تو نبينيم و جز تو نينديشيم " بلکه از اين مقام هم بالا روند

چنانچه ميفرمايد " المحبّة حجاب بين المحبّ و المحبوب " بيش از اين گفتن مرا

دستور نيست در اين وقت صبح معرفت طالع شد و چراغهای سير

و سلوک خاموش گشت .

" وهم موسی با همه نور و هنر شد از آن محجوب تو بی پر مپر "

اگر اهل راز و نيازی بپرهای همّت اوليا پرواز کن تا اسرار

دوست بينی و بانوار محبوب رسی انّا للّه و انّا اليه راجعون .

و سالک بعد از سير وادی معرفت که آخر مقام تحديد است باوّل

ص ١٨

مقام توحيد واصل شود و از کأس تجريد بنوشد و در مظاهر تفريد سير نمايد .

در اين مقام حجاب کثرت بر درد و از عوالم شهوت بر پرد و در سماء وحدت

عروج نمايد بگوش الهی بشنود و بچشم ربّانی اسرار صنع صمدانی بيند بخلوتخانهء

دوست قدم گذارد و محرم سرادق محبوب شود و دست حقّ از جيب مطلق

بر آرد و اسرار قدرت ظاهر نمايد وصف و اسم و رسم از خود نبيند وصف خود

را در وصف حقّ بيند و اسم حقّ را در اسم خود ملاحظه نمايد همهء آوازها از شه

داند و جميع نغمات را از او شنود بر کرسيّ " قل کلّ من عند اللّه " جالس شود و

بر بساط " لا حول و لا قوّة الّا باللّه " راحت گيرد و در اشياء بنظر توحيد

مشاهده کند و اشراق تجلّی شمس الهی را از مشرق هويّت بر همهء ممکنات يکسان

بيند و انوار توحيد را بر جميع موجودات موجود و ظاهر مشاهده کند .

ص ١٩

و معلوم آنجناب بوده که جميع اختلافات عوالم کون که در مراتب سلوک

سالک مشاهده ميکند از نظر خود سالک است مثالی در اين مقام

ذکر ميشود تا اين معنی تمام معلوم گردد . ملاحظه در شمس ظاهری فرمائيد

که بر همهء موجودات و ممکنات بيک اشراق تجلّی مينمايد و افاضهء نور

بامر سلطان ظهور بر همهء اشياء ميفرمايد و ليکن در هر محلّ باقتضای استعداد

آن محلّ ظاهر ميشود و اعطای فيض ميکند مثل اينکه در مرآت بقرصها و

هيأتها جلوه مينمايد و اين بواسطهء لطافت خود مرآت است و در بلور

نار احداث ميکند و در ساير اشياء همان اثر تجلّی ظاهر است نه قرص

و بآن اثر هر شیء را بامر مؤثّر باستعداد او تربيت ميکند چنانچه مشاهده ميکنيد

و همچنين الوان هم باقتضای محلّ ظاهر ميشود مثل اينکه در زجاجهء

ص ٢٠

زرد تجلّی زرد و در سفيد تجلّی سفيد و در سرخ تجلّی سرخ ملاحظه ميشود . پس اين

اختلافات از محلّ است نه از اشراق ضياء و اگر محلّ مانع داشته

باشد مثل جدار و سقف آن محلّ بالمرّه از تجلّی شمس محروم ماند و آفتاب

بر آن نتابد . اين است که بعضی از نفوس ضعيفه چون اراضی معرفت

را بجدار نفس و هوی و حجاب غفلت و عمی حايل نموده‌اند لهذا از اشراق

شمس معانی و اسرار محبوب لايزالی محجوب مانده‌اند و از جواهر حکمت دين

مبين سيّد المرسلين دور مانده‌اند و از حرم جمال محروم شدند و از کعبهء

جلال مهجور اينست رتبهء اهل زمان . و اگر بلبلی از گِل نفس بر خيزد و

بر شاخسار گُل قلب جای گيرد و بنغمات حجازی و آوازهای

خوش عراقی اسرار الهی ذکر نمايد که حرفی از آن جميع جسدهای مرده

ص ٢١

را حيات تازه جديد بخشد و روح قدسی بر عظام رميمه ممکنات مبذول

دارد هزار چنگال حسد و منقار بغض بينی که قصد او نمايند و با تمام جدّ در

هلاکش کوشند بلی جُعَل را بوی خوش ناخوش آيد و مزکوم را رايحه

طيّب ثمر ندهد اينست که برای ارشاد عوام گفته‌اند

" دفع کن از مغز و از بينی زکام تا که ريح اللّه در آيد در مشام "

باری اختلاف محلّ واضح و مبرهن شد و امّا نظر سالک وقتی

در محلّ محدود است يعنی در زجاجات سير مينمايد اينست که زرد و سرخ

و سفيد بيند باين جهت است که جدال بين عباد برپا شده و عالم

را غبار تيره از انفس محدوده فرا گرفته و بعضی نظر باشراق ضوء دارند

و برخی از خمر وحدت نوشيده‌اند جز شمس چيزی نبينند . پس بسبب

ص ٢٢

سير اين سه مقام مختلف فهم سالکين و بيان ايشان مختلف ميشود

اين است که اثر اختلاف در عالم ظاهر شده و ميشود زيرا که بعضی در رتبه

توحيد واقفند و از آن عالم سخن گويند و برخی در عوالم تحديد قائمند و

بعضی در مراتب نفس و برخی بالمرّه محتجبند . اينست که جهّال عصر که

از پرتو جمال نصيب نبرده‌اند ببعضی مقال تکلّم مينمايند و در هر عصر و زمان

بر اهل لجّه توحيد وارد ميآورند آنچه را که خود بآن لايق و سزاوارند

"و لو يؤاخذ اللّه النّاس بما کسبوا ما ترک علی ظَهرها من دابّةٍ و لکن

يؤخّرهم الی اجل مسمّی ". ای برادر من قلب لطيف بمنزله آئينه است

آن را بصيقل حبّ و انقطاع از ما سوی اللّه پاک کن تا آفتاب حقيقی

در آن جلوه نمايد و صبح ازلی طالع شود معنی " لا يسعنی ارضی و لا سمائی

ص ٢٣

و لکن يسعنی قلب عبدی المؤمن " را آشکار و هويدا بينی و جان در دست

گيری و بهزار حسرت نثار يار تازه نمائی . و چون انوار تجلّی سلطان احديّه

بر عرش قلب و دل جلوس نمود نور او در جميع اعضاء و ارکان ظاهر

ميشود آن وقت سرّ حديث مشهور سر از حجاب ديجور بر آرد " لازال العبد

يتقرّب اليّ بالنّوافل حتّی احببته فاذا احببته کنتُ سمعه الّذی يسمع

به " الخ زيرا که صاحب بيت در بيت خود تجلّی نموده و ارکان بيت

همه از نور او روشن و منوّر شده وفعل و اثر نور از منير است اينست که

همه باو حرکت نمايند و بارادهء او قيام کنند و اينست آن چشمه ای

که مقرّبين از آن می نوشند چنانچه ميفرمايد " عينا يشرب بها المقرّبون ".

و ديگر آنکه مباد در اين بيانات رايحه حلول و يا تنزّلات عوالم حقّ در

ص ٢٤

مراتب خلق رود و بر آنجناب شبهه شود زيرا که بذاته مقدّس است از

صعود و نزول و از دخول و خروج لم يزل از صفات خلق غنی

بوده و خواهد بود و نشناخته او را احدی و بکنه او راه نيافته نفسی کلّ

عرفا در وادی معرفتش سرگردان و کلّ اوليا در ادراک ذاتش حيران

منزّه است از ادراک هر مدرکی و متعالی است از عرفان هر عارفی

السّبيل مسدود و الطّلب مردود دليله آياته و وجوده اثباته

اينست که عاشقان روی جانان گفته‌اند " يا من دلّ علی ذاته بذاته

و تنزّه عن مجانسة مخلوقاته " عدم صرف کجا تواند در ميدان قِدم

اسب دواند و سايه فانی کجا بخورشيد باقی رسد حبيب لولاک " ما عرفناک "

فرموده و محبوب او ادنی " ما بلغناک " گفته . بلی اين ذکرها که در مراتب

ص ٢٥

عرفان ذکر ميشود معرفت تجلّيات آن شمس حقيقت است که در مرايا

تجلّی ميفرمايد و تجلّی آن نور در قلوب هست و لکن بحجبات نفسانيّه

و شئونات عرضيّه محجوبست چون شمع زير فانوس حديد چون فانوس

مرتفع شد نور شمع ظاهر گردد و همچنين چون خرق حجبات افکيّه از وجه

قلب نمائی انوار احديّه طالع شود . پس معلوم شد که ازبرای تجلّيات

هم دخول و خروج نيست تا چه رسد بآن جوهر وجود و سرّ مقصود .

ای برادر من در اين مراتب از روی تحقيق سير نما نه از روی تقليد و

سالک را دور باش کلمات منع نکند و هيمنهء اشارت سدّ ننمايد .

" پرده چه باشد ميان عاشق و معشوق سدّ سکندر نه مانع است و نه حائل "

اسرار بسيار و اغيار بيشمار سرّ محبوب را دفترها کفايت نکند و باين الواح

ص ٢٦

اتمام نيابد با اينکه حرفی بيش نيست و رمزی بيش نه " العلم نقطةٌ

کثّره الجاهلون " و از همين مقام اختلافات عوالم را هم ملاحظه کن . اگر

چه عوالم الهی نا متناهی است و لکن بعضی چهار رتبه ذکر نموده‌اند عالم

زمان و آن آنست که از برای او اوّل و آخر باشد و عالم دهر يعنی

اوّل داشته باشد و آخرش پديد نباشد و عالم سرمد که اوّلی ملاحظه نشود

و آخرش مفهوم شود و عالم ازل که نه اوّلی مشاهده شود و نه آخری .

اگر چه در اين بيانات اختلاف بسيار است اگر تفصيل ذکر شود کسالت

افزايد چنانچه بعضی عالم سرمد را بی ابتدا و انتها گفته‌اند و عالم ازل را غيب

منيع لا يدرک ذکر نموده‌اند و بعضی عوالم لاهوت و جبروت و ملکوت

و ناسوت گفته‌اند و سفرهای سبيل عشق را چهار شمرده اند من الخلق الی الحقّ

ص ٢٧

و من الحقّ الی الخلق و من الخلق الی الخلق و من الحقّ الی الحقّ

و همچنين بسيار بيانات از عرفا و حکمای قبل هست که بنده متعرّض

نشدم و دوست ندارم که اذکار قبل بسيار اظهار شود زيرا که اقوال

غير را ذکر نمودن دليل است بر علوم کسبی نه بر موهبت الهی و لکن

اينقدر هم که ذکر شد بواسطهء عادت ناس است و تأسّی باصحاب

و علاوه بر اين درين رساله اين بيانات نگنجد و عدم اقبال بذکر اقوال

ايشان نه از غرور است بل بواسطه ظهور حکمت و تجلّی موهبت است

" گر خضر در بحر کشتی را شکست صد درستی در شکست خضر هست "

و الّا اين بنده خود را در ساحت يکی از احبّای خدا معدوم ميدانم

و مفقود می شمرم تا چه رسد در بساط اوليا فسبحان ربّی الاعلی .

ص ٢٨

و از اينها گذشته مقصود ذکر مراتب سالکين است نه بيان اقوال

عارفين اگر چه مثال مختصری در اول و آخر عالم نسبی و اضافی زده

شد مجدّد مثالی ديگر ذکر ميشود تا تمام معانی در قميص مثالی ظاهر شود .

مثلاً آنجناب در خود ملاحظه فرمايند که نسبت به پسر خود اوّلند

و نسبت بپدر خود آخر و در ظاهر حکايت از ظاهر قدرت ميکنيد در

عوالم صنع الهی و در باطن بر اسرار باطن که وديعهء الهيّه است

در شما پس صدق اوّليّت و آخريّت و ظاهريّت و باطنيّت باين

معنی که ذکر شد بر شما می کند تا در اين چهار رتبه که بشما عنايت شد چهار رتبه

الهيّه را ادراک فرمائيد تا بلبل قلب بر جميع شاخسارهای گل وجود

از غيب و شهود ندا کند بانّه هو الاوّل و الآخر و الظّاهر و الباطن .

ص ٢٩

و اين ذکرها در مراتب عوالم نسبت ذکر ميشود و الّا آن رجالی که

بقدمی عالم نسبت و تقييد را طی نموده‌اند و بر بساط خوش تجريد ساکن

شده‌اند و در عالمهای اطلاق و امر خيمه بر افراخته‌اند جميع اين نسبتها

را بناری سوخته‌اند و همه اين الفاظ را بنمی محو نموده‌اند و در يمّ روح

شناوری مينمايند و در هوای قدس نور سير ميکنند ديگر الفاظ در

اين رتبه کجا وجود دارد تا اوّل يا آخر يا غير اينها معلوم شود و مذکور آيد در اين

مقام اوّل نفس آخر و آخر نفسِ اوّل است .

" آتشی از عشق جانان بر فروز سر بسر فکر و عبادت را بسوز "

ايدوست من در خود ملاحظه فرما که اگر پدر نميشدی و پسر نديده بودی اين

الفاظ هم نشنيده بودی پس حال همه را فراموش کن تا در مصطبه

ص ٣٠

توحيد نزد اديب عشق بيآموزی و از " انّا " به " راجعون " رجعت کنی و از باطن

مجازی بمقام حقيقی خود واصل گردی و در ظلّ شجره دانش ساکن شوی .

ای عزيز نفس را فقير نما تا در عرصهء بلند غنا وارد شوی و جسد را ذليل کن تا از

شريعه عزّت بياشامی و بجميع معانی اشعار که سؤال فرمودی برسی .

پس معلوم شد که اين مراتب بسته بسير سالک است و در هر مدينه عالمی

بيند و در هر وادی بچشمه ای رسد و در هر صحرا نغمه ای شنود ولی شاهباز هوای

معنوی را شهنازهای بديع روحانی در دل است و مرغ عراقی را

آوازهای خوش حجازی در سر و لکن مستور بوده و مستور خواهد بود .

" گر بگويم عقلها بر هم زند ور نويسم بس قلمها بشکند "

و السّلام علی من قطع هذا السّفر الاعلی و اتّبع الحقّ بانوار الهدی .

ص ٣١

و سالک بعد از قطع معارج اين سفر بلند اعلی در مدينهء استغنا

وارد ميشود و در اين وادی نسايم استغنای الهی را بيند که از بيدای

روح می وزد و حجابهای فقر را ميسوزد و " يومَ يغنِی اللّه کلّاً من سعته " را

بچشم ظاهر و باطن در غيب و شهادهء اشيا مشاهده فرمايد از حزن بسرور

آيد و از غم بفرح راجع شود قبض و انقباض را به بسط و انبساط تبديل

نمايد . مسافران اين وادی اگر در ظاهر بر خاک ساکنند امّا در باطن

بر رفرف معانی جالس و از نعمتهای بی زوال معنوی مرزوقند و از شرابهای

لطيف روحانی مشروب زبان در تفصيل اين سه وادی عاجز است

و بيان بغايت قاصر قلم در اين عرصه قدم نگذارد و مداد جز سواد ثمر نيآرد

بلبل قلب را در اين مقامات نواهای ديگر است و اسرار ديگر

ص ٣٢

که دل از او بجوش و روح در خروش و لکن اين معمّای معانی را دل

بدل بايد گفت و سينه بسينه بايد سپرد .

" شرح حال عارفان دل بدل تواند گفت اين نه شيوه قاصد و اين نه حدّ مکتوبست "

" و اسکت عجزاً عن امور کثيرةٍ بنطقی لن تحصی و لو قلت قلّت "

ای رفيق تا بحديقه اين معانی نرسی از خمر باقی اين وادی نچشی

و اگر چشی از غير چشم پوشی و از بادهء استغنا بنوشی و از همه بگسلی و باو

پيوندی و جان در رهش بازی و روان رايگان بر افشانی اگر چه غيری

در اين مقام نيست تا چشم پوشی " کان اللّه و لم يکن معه من شیء " زيرا که

سالک در اين رتبه جمال دوست را در هر شیء بيند از نار رخسار يار

بيند و در مجاز رمز حقيقت ملاحظه کند و از صفات سرّ هويّت مشاهده نمايد

ص ٣٣

زيرا پرده ها را بآهی سوخته و حجابها را بنگاهی برداشته ببصر حديد در

صنع جديد سير نمايد و بقلب رقيق آثار دقيق ادراک کند و " جعلنا اليوم

بصرک حديداً " شاهد مقال و کافی احوال است .

و سالک بعد از سير مراتب استغنای بحت در وادی حيرت

واصل ميشود و در بحرهای عظمت غوطه ميخورد و در هر آن بر حيرتش می افزايد

گاهی هيکل غنا را نفس فقر می بيند و جوهر استغنا را صرف عجز گاهی

محو جمال ذوالجلال ميشود و گاهی از وجود خود بيزار اين صرصر حيرت

چه درختهای معانی را که از پا انداخت و چه نفوسها را که از نفس بر

انداخت زيرا که اين وادی سالک را در انقلاب آورد . و ليکن

اين ظهورات در نظر واصل بسيار محبوب و مرغوب است و در هر آن

ص ٣٤

عالم بديعی و خلق جديدی مشاهده کند و حيرت بر حيرت افزايد محو صنع جديد

سلطان احديّه شود . بلی ای برادر اگر در هر خلقی تفکّر نمائيم صد هزار

حکمت بالغه بينيم و صد هزار علوم بديعه بيآموزيم . از جملهء مخلوقات

نوم است ملاحظه کن چقدر اسرار در او وديعه گذاشته شده است

و چه حکمتها در او مخزون گشته است و چه عوالم در او مستور مانده . ملاحظه فرمائيد

که شما در بيتی ميخوابيد و درهای آن بيت بسته است يکمرتبه خود را در شهر

بعيدی مشاهده ميکنيد بی حرکت رجل و تعب جسد بآن شهر داخل

ميشويد و بی زحمت چشم مشاهده می کنيد و بی محنت گوش می شنويد

و بی لسان تکلّم مينمائيد و گاهست که آنچه امشب ديده ايد ده سال

بعد در عالم زمان بحسب ظاهر بعينه آنچه در خواب ديده‌ايد می بينيد .

ص ٣٥

حال چند حکمت است که در اين نوم مشهود است و غير اهل اين وادی

بر کما هی ادراک نمی کنند . اوّل آنکه آن چه عالم است که بی چشم و گوش و

دست و لسان حکم همه اينها در او معمول ميشود و ثانی آنکه در عالم ظهور اثر

خواب را امروز مشاهده ميکنی و ليکن اين سير را در عالم نوم در ده سال

قبل ديده ای حال تفکّر نما فرق اين دو عالم و اسرار مودعهء آن را

تا بتأييدات و مکاشفات سبحانی فائز شوی و پی بعالم قدس بری . و

اين آيات را حضرت باری در خلق گذاشته تا محقّقين انکار اسرار معاد

نکنند و بآنچه وعده داده شده اند سهل نشمرند مثل اينکه بعضی تمسّک

بعقل جسته و آنچه بعقل نيايد انکار نمايند و حال آنکه هر گز عقول ضعيفه

همين مراتب مذکوره را ادراک نکند مگر عقل کلّی ربّانی .

ص ٣٦

" عقل جزئی کی تواند گشت بر قرآن محيط عنکبوتی کی تواند کرد سيمرغی شکار "

و اين عوالم کلّ در وادی حيرت دست دهد و مشاهده گردد و سالک

در هر آن زيادتی طلب نمايد و کسل نشود اين است که سيّد اوّلين و

آخرين در مراتب فکرت و اظهار حيرت " ربّ زدنی فيک تحيّرا " فرموده

و همچنين تفکّر در تماميّت خلق انسان کن که اين همه عوالم و اين همه

مراتب در او منطوی و مستور شده .

" أ تحسب انّک جرمٌ صَغير و فيک انطوی العالم الاکبر "؟

پس جهدی بايد که رتبه حيوانی معدوم کنيم تا معنی انسانی ظاهر شود .

همچنين لقمان که از چشمهء حکمت نوشيده و از بحر رحمت چشيده بپسرش

ناتان بجهت اثبات مقامات حشر و موت همين خواب را دليل آورده

ص ٣٧

و مثل زده درين مقام ذکر مينمائيم تا ذکری از آن جوان مصطبه توحيد

و پير مراتب تعليم و تجريد از ين بندهء فانی باقی بماند . فرمود ای پسر

اگر قادر باشی که نخوابی پس قادری بر آنکه نميری و اگر بتوانی بعد از خواب

بيدار نشوی ميتوانی که بعد از مرگ محشور نگردی . ای دوست دل که

محلّ اسرار باقيه است محلّ افکار فانيه مکن و سرمايهء عمر گرانمايه را

باشتغال دنيای فانيه از دست مده از عالم قدسی بتراب دل مبند

و اهل بساط انسی وطن خاکی مپسند . باری ذکر اين مراتب را انتهائی

نه و اين بنده را از صدمه اهل روزگار احوالی نه .

" اين سخن ناقص بماند و بيقرار دل ندارم بيدلم معذور دار "

قلم ناله ميکند و مداد ميگريد و جيحون دل خون موج ميزند " لن يصيبنا

ص ٣٨

الّا ما کتب اللّه لنا " و السّلام علی من اتّبع الهدی .

و سالک بعد از ارتقای بمراتب بلند حيرت بوادی فقر

حقيقی و فنای اصلی وارد شود و اين رتبه مقام فنای از نفس و بقای

باللّه است و فقر از خود و غنای بمقصود است . و در اين مقام که ذکر

فقر ميشود يعنی فقير است از آنچه در عالم خلق است و غنی است بآنچه در

عوالم حقّ است زيرا که عاشق صادق و حبيب موافق چون بلقای محبوب

و معشوق رسيد از پرتو جمال محبوب و آتش قلب حبيب ناری مشتعل

شود و جميع سرادقات و حجباترا بسوزاند بلکه آنچه با اوست حتّی مغز و پوست

محترق گردد و جز دوست چيزی نماند .

" چون تجلّی کرد اوصاف قديم پس بسوزد وصف حادث را کليم "

ص ٣٩

و در اين مقام واصل مقدّس است از آنچه متعلّق بدنياست پس اگر در نزد واصلين بحر

وصال از اشياء محدوده که متعلّق بعالم فانی است يافت نشود چه از اموال ظاهريّه

باشد و چه از تفکّرات نفسيّه بأسی نيست زيرا که آنچه نزد خلق است محدود است

بحدود ايشان و آنچه نزد حقّ است مقدّس از آن . اين بيان را بسيار

فکر بايد تا پايان آشکار شود " انّ الابرار يشربون من کأس

کان مزاجها کافورا " اگر معنی کافور معلوم شود مقصود حقيقی معلوم گردد .

اين مقام از فقرست که ميفرمايد " الفقر فخری " و از برای فقر باطنی و ظاهری

مراتبها و معنيهاست که ذکر آنرا مناسب اين مقام نديدم لهذا بعهده

وقتی گذاشتم تا خدا چه خواهد و قضا چه امضا نمايد . و اين مقام است که کثرات

کلّ شیء در سالک هالک شود و طلعت وجه از مشرق بقا سر از غطا

ص ٤٠

بيرون آورد و معنی " کلّ شیء هالک الّا وجهه " مشهود گردد . ای

حبيب من نغمات روح را بجان و دل گوش کن و چون بصر حفظش

نما که هميشهء ايّام معارف الهی بمثابه ابر نيسانی بر اراضی قلوب

انسانی جاری نيست اگر چه فيض فيّاض را تعطيلی و تعويقی نه و لکن

هر زمان و عصر را رزقی معلوم و نعمتی مقدّرست و بقدر و اندازه افاضه ميشود

" و ان من شیء الّا عندنا خزآئنه و ما ننزّله الّا بقدر معلوم ". سحاب

رحمت جانان جز بر رياض جان نبارد و در غير بهاران اين کرم نفرمايد

فصول ديگر را ازين فضل اکبر نصيبی نيست و اراضی جرزه را ازين

کرم قسمتی نه . ای برادر هر بحری لؤلؤ ندارد و هر شاخی گل نيارد و بلبل بر

آن نسرايد پس تا بلبل بوستان معنوی بگلستان الهی باز نگشت

ص ٤١

و انوار صبح معانی بشمس حقيقی راجع نشد سعی کنيد که شايد در اين گلخن

فانی بوئی از گلشن باقی بشنويد و در ظلّ اهل اين مدينهء جاويد بمانيد و چون

باين رتبه بلند اعلی رسيدی و باين درجه عظمی فائز شدی يار بينی

و اغيار فراموش کنی .

" يار بی پرده از در و ديوار در تجلّی است يا اولی الابصار "

از قطره جان گذشتی و ببحر جانان واصل شدی اينست مقصودی

که طلب فرمودی انشاء اللّه بآن فائز شوی در اين مدينه حجبات نور هم

خرق ميشود و زايل ميگردد " لا لجماله حجابٌ سوی النّور و لا لوجهه نقاب

الّا الظّهور ". ای عجب که يار چون شمس آشکار و اغيار در طلب زخارف و

دينار بلی از شدّت ظهور پنهان مانده و از کثرت بروز مخفی گشته .

ص ٤٢

" حقّ عيان چون مهر رخشان آمده حيف کاندر شهر کوران آمده "

در اين وادی سالک مراتب وحدت وجود و شهود را طی نمايد

و بوحدتی که مقدّس ازين دو مقام است واصل گردد . احوال پی باين

مقال برد نه بيان و جدال و هر کس درين محفل منزل گزيده و يا ازين

رياض نسيمی يافته ميداند چه عرض ميشود . و سالک بايد در جميع اين اسفار بقدر

شعری از شريعت که فی الحقيقه سرّ طريقت و ثمره شجره حقيقت است

انحراف نورزد و در همهء مراتب بذيل اطاعت اوامر متشبّث باشد

و بحبل اعراض از مناهی متمسّک تا از کأس شريعت مرزوق شود و بر

اسرار حقيقت واقف گردد . و هر چه از بيانات اين بنده مفهوم

نشود و تزلزلی احداث کند بايد مجدّد سؤال شود تا شبهه نماند و مقصود

ص ٤٣

چون طلعت محبوب از مقام محمود ظاهر گردد . و اين اسفار که آن را

در عالم زمان انتهائی پديد نيست سالک منقطع را اگر اعانت

غيبی برسد و وليّ امر مدد فرمايد اين هفت رتبه را در هفت

قدم طی نمايد بلکه در هفت نفس بلکه در يکنَفس اذا شاء اللّه و اراد

و ذلک من فضله علی من يشاء . طايران هوای توحيد و

واصلان لجّهء تجريد اين مقام را که مقام بقاء باللّه است درين مدينه

منتهی رتبهء عارفان و منتهی وطن عاشقان شمرده اند و نزد اين فانی

بحر معنی اين مقام اوّل شهر بند دلست يعنی اوّل ورود انسان است

بمدينهء قلب و قلب را چهار رتبه مقرّرست اگر اهلش يافت شد مذکور آيد

ص ٤٤

" چون قلم در وصف اينحالت رسيد هم قلم بشکست و هم کاغذ دريد "

و السّلام .

ای حبيب من اين غزال صحرای احديّه را کلابی چند در پی

و اين بلبل بستان صمديّه را منقاری چند در تعاقب و اين طاير هوای

الهی را غراب کين در کمين و اين صيد برّ عشق را صيّاد حسد

در عقب . ای شيخ همّت را زجاج کن که شايد اين سراج را از بادهای

مخالف حفظ نمايد اگر چه اين سراج را اميد چنان است که در زجاجهء

الهی مشتعل گردد و در مشکوة معنوی بر افروزد زيرا گردنی که بعشق الهی

بلند شد البتّه بشمشير افتد و سری که بحبّ بر افراخت البتّه بباد

رود و قلبی که بذکر محبوب پيوست البتّه پر خون گردد فنعم ما قال

ص ٤٥

" و عش خاليا فالحبّ راحته عنا فاوّله سقم و آخره قتل "

و السّلام علی من اتّبع الهدی . آنچه از بدايع فکر در معنی طير

معروف که بفارسی گنجشک مينامند ذکر فرمودند معلوم و محقّق شد

گويا بر اسرار معانی واقف شده اند و لکن هر حرفی را در هر عالمی

باقتضای آن مقصودی مقرّر است بلی سالکين از هر اسمی رمزی و از

هر حرفی سرّی ادراک مينمايند و اين حروفات در مقامی اشاره بتقديس

است . ک ای کفّ نفسک عمّا يشتهيه هويک ثمّ اقبل الی موليک .

ن نزّه نفسک عمّا سويه لتفدی بروحک فی هويه . ج جانب

جناب الحقّ ان بقی فيک من صفات الخلق . ش اشکر ربّک

فی ارضه ليشکرک فی سمآئه و ان کانت السّمآء فی عالم الاحديّه

ص ٤٦

نفس ارضه . ک کفّر عنک الحُجبات المحدودة لتعرف ما لا عرفته

من المقامات القدسيّة . و انّک لو تسمع نغمات هذه الطّير الفانية

لتطلب من الکؤوس الباقية الدّائمة و تترک الکؤوب الفانية الزّائلة

و السّلام علی من اتّبع الهدی .