NUR, NEFES, VAKT VE HİMME
TAM AFFETME KURAN VE HADIS'IN ÖNERDIĞI KESIN TERAPI ÇÖZÜMÜDÜR.
LİNK
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Allah the One whose existence is endless.
A level of sainthood possesses the fundamental light only in the extent apportioned to its original form. The predisposition for sainthood is nothing else. The capacity of the saints accrues through human effort. So the saint ascends only on the strength of that fundamental light which befalls him in proportion to what he has earned. This rising is by the light, because the ascent of the Truth is dark to the eyes of the gnostics. This light is the revealed knowledge with which He enlightens them. It is given to the prophets without preparation. On account of this, prophethood cannot be earned. This is a true saying and the opinion of the shaykh. And it is given to the saints only by means of their earned capacity through works which they have received from the prophets. The works of the mind have no part in this preparation, for sainthood is earned through the works of Sacred Law, not those of thinking.
"Know that Muhammad" through [as stated in the famous hadith] his being a prophet while Adam was between water and clay, "is he who obey all the prophets and messengers" their sciences, sacred Ways, and "stations " and states "in the World of Spirits, " because he is the guardian of the divine secrets. for his spirit is the First Intellect, treasurer of the , Divine and principle of the world of record and inscription, the reality of the first determination which is the origin of all determinations. So according to the Name " the Hidden," by his reality and spirit he is giver of all that is given. According to the Name "the Manifest," all who give gifts are his deputies and followers. They receive from him in the Name of the Hidden, and dictate to the world in the Name of the Manifest. And thus their rule did not cease "until he was sent in the body, " the physical body, to " the black and the red" [races; that is, all of mankind). 38. " •.• the prophets who witnessed him" at the time of his appearance in the body, like Khidr, peace be upon him, who according to the shaykh is one of the prophets, and who met with, received from, and followed the Messenger in the material world.
"The Moment " (waqt) is an expression for your state in time. The state does not attach itself to the past or the future. It is an existent between two nonexistents. And if your Moment is the wellspring of your state, you are the son of your Moment, and your Moment determines what you are, because it is existent and you are nonexistent, you are illusory and it is affirmed. If your Moment is obedience, and the contemplation proper to servitude in every state, then you are one of the enduring. And if it is the opposite of that, then you are one of the ephemeral. In the first case your Moment is closeness, and in the second case it is distance: In any case, the Moment will inevitably give you its experience. If your Moment is closeness, your experience is from the Presence of closeness; and if your moment is distance, your experience is from the Presence of distance. And whoever mourns over the past and fills the present moment with the past, he is one of those made distant. For he lets slip by what the current state demands, engrossed in what will not return. This is the essence of nonexistence. And whoever occupies himself with the future is in the same state. "while the heart craves from them " because craving (shahwa), as the shaykh said, is a limited natural desire. Consequently craving does not attach itself to any object except by the inclination of a natural drive. If someone discovers in himself an inclination to something without the involvement of a natural drive-as for instance his inclination to abstract meanings and high spiritual essences and perfection and the vision and knowledge of God-then he need not withdraw from this inclination. But if he is inclined to these things through the pleasure of deceptive imaginings, then that [same inclination] is the attachment of craving. [It is attraction] on account of the form. For the ,imagination, when it has made corporeal that which has no form-and this stems from the action of nature-simply stops.
