Seven Valleys/Page2

Paragraph	Persian	Gail	GPT4_
21	صد هزار مظلومان در کمندش بسته و صد هزار عارفان به تیرش خسته هر سرخی که در عالم بینی اثر قهرش دان و هر زردی که در رخسار بینی از زهرش شمر جز فنا دوائی نبخشد و جز در وادی عدم قدم نگذارد ولکن زهرش در کام عاشق از شهد خوشتر و فنایش در نظر طالب از صد هزار بقا محبوب‌تر است (edit)	He hath bound a myriad victims in his fetters, wounded a myriad wise men with his arrow. Know that every redness in the world is from <p11> his anger, and every paleness in men's cheeks is from his poison. He yieldeth no remedy but death, he walketh not save in the valley of the shadow; yet sweeter than honey is his venom on the lover's lips, and fairer his destruction in the seeker's eyes than a hundred thousand lives. (edit)	It has ensnared a hundred thousand innocents in its trap, and wounded a hundred thousand sages with its arrow. Every flush you see in the world, know it to be the mark of its wrath, and every pallor you see on the cheek, count it from its poison. It gives no remedy but annihilation and treads no path but the valley of non-existence. Yet its poison is sweeter than honey in the mouth of the lover, and its annihilation is more beloved to the seeker than a hundred thousand eternities. (edit)
22	پس باید بنار عشق حجابهای نفس شیطانی سوخته شود تا روح برای ادراک مراتب سیّد لولاک لطیف و پاکیزه گردد نار عشقی برفروز و جمله هستیها بسوز پس قدم بردار و اندر کوی عشّاقان گذار (edit)	Wherefore must the veils of the satanic self be burned away at the fire of love, that the spirit may be purified and cleansed and thus may know the station of the Lord of the Worlds. Kindle the fire of love and burn away all things, Then set thy foot into the land of the lovers. (edit)	Indeed, one must ignite the flame of love and burn away all egotistical and satanic veils so that the soul can become subtle and pure, capable of perceiving the ranks of the "Master of all worlds". Fan the flames of passionate love and burn away all existence, then stride forth on the path of the lovers. (edit)
23	و اگر عاشق بتأییدات خالق از منقار شاهین عشق بسلامت بگذرد در مملکت معرفت وارد شود و از شکّ بیقین آید و از ظلمت ضلالت هوی بنور هدایت تقوی راجع گردد و چشم بصیرتش باز شود و با حبیب خود براز مشغول گردد درِ حقیقت و نیاز بگشاید و ابواب مجاز دربندد در این رتبه قضا را رضا دهد و جنگ را صلح بیند و در فنا معانی بقا درک نماید و بچشم سَر و سِرّ در آفاق ایجاد و انفس عباد اسرار معاد بیند و حکمت صمدانی را بقلب روحانی در مظاهر نامتناهی الهی سیر فرماید در بحر قطره بیند و در قطره اسرار بحر ملاحظه کند دل هر ذرّه‌ئی‌ که بشکافی آفتابیش در میان بینی (edit)	And if, confirmed by the Creator, the lover escapes from the claws of the eagle of love, he will enter The Valley of Knowledge and come out of doubt into certitude, and turn from the darkness of illusion to the guiding light of the fear of God. His inner eyes will open and he will privily converse with his Beloved; he will set ajar the gate of truth and piety, and shut the doors of vain imaginings. He in this station is content with the decree of God, and seeth war as peace, and findeth in death the secrets of everlasting life. With inward and outward eyes he witnesseth the mysteries of resurrection in the realms of creation and the souls of men, and with a pure heart apprehendeth the divine wisdom in the endless Manifestations of God. In the ocean he findeth a drop, in a drop he beholdeth the secrets of the sea. Split the atom’s heart, and lo! Within it thou wilt find a sun. (edit)	Indeed, if the lover safely passes the beak of the falcon of love, with the divine support, he enters the realm of gnosis. He moves from doubt to certainty, from the darkness of delusion to the light of guidance. His spiritual eye opens, and he becomes engaged with his Beloved in earnest and sincere longing. He opens the door to truth and closes the doors to symbolism. In this state, he accepts divine decree with contentment, sees peace in conflict, and perceives the meanings of eternity within the annihilation. He looks into the creation's horizons and human souls with the eye of secrets and mysteries and observes the secrets of life and afterlife. He understands divine wisdom with a spiritual heart in the infinite manifestations of divinity. He sees the ocean in a drop and observes the secrets of the ocean in a droplet. "If you could split open the heart of a single atom, You would find a sun shining bright within it." (edit)
24	و سالک در اینوادی در آفرینش حقّ به بینش مطلق مخالف و مغایر نه‌ بیند و در هر آن ما تری فی خلق الرّحمن من تفاوت فارجع البصر هل تری من فطور گوید در ظلم عدل بیند و در عدل فضل مشاهده کند در جهل علمها مستور بیند و در علمها صد هزار حکمتها آشکار و هویدا ادراک نماید و قفس تن و هوی را بشکند و بنَفَس اهل بقا انس گیرد بنردبانهای معنوی صعود نماید و بسماء معانی بشتابد در فلک سنریهم آیاتنا فی الآفاق و فی انفسهم ساکن شود و بر بحر حتّی یتبیّن لهم انّه الحقّ سایر گردد و اگر ظلمی بیند صبر نماید و اگر قهر بیند مهر آرد (edit)	The wayfarer in this Valley seeth in the fashionings of the True One nothing save clear providence, and at every moment saith: “No defect canst thou see in the creation of the God of Mercy: Repeat the gaze: Seest thou a single flaw?” He beholdeth justice in injustice, and in justice, grace. In ignorance he findeth many a knowledge hidden, and in knowledge a myriad wisdoms manifest. He breaketh the cage of the body and the passions, and consorteth with the people of the immortal realm. He mounteth on the ladders of inner truth and hasteneth to the heaven of inner significance. He rideth in the ark of “we shall show them our signs in the regions and in themselves,” and journeyeth over the sea of “until it become plain to them that (this Book) is the truth.” And if he meeteth with injustice he shall have patience, and if he cometh upon wrath he shall manifest love. (edit)	"And the traveler in this valley, in the creation of Truth, sees absolutely no opposition or contradiction. In everything, he recites: 'Then return [your] vision [to the sky], do you see any breaks?'. He sees justice in oppression, and observes grace in justice. He sees concealed knowledge in ignorance, and in knowledge, he apprehends a hundred thousand clear and manifest wisdoms. He breaks the cage of the body and desires, and finds companionship in the breath of the dwellers of eternity. He ascends spiritual ladders and rushes to the sky of meanings. He resides in the sphere of 'We will show them Our signs in the horizons and within themselves,' and wanders on the sea of 'until it becomes clear to them that it is the truth.' If he sees oppression, he shows patience; if he encounters wrath, he responds with love." (edit)
25	حکایت کنند عاشقی سالها در هجر معشوقش جان میباخت و در آتش فراقش میگداخت از غلبۀ عشق صدرش از صبر خالی ماند و جسمش از روح بیزاری جست و زندگی در فراق را از نفاق میشمرد و از آفاق بغایت 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 بیک شربۀ وصلش هزار جان رایگان میداد و میسّر نمیشد طبیبان از علاجش درماندند و مؤانسان از انسش دوری جستند بلی مریض عشق را طبیب چاره نداند مگر عنایت حبیب دستش گیرد (edit)	There was once a lover who had sighed for long years in separation from his beloved, and wasted in the fire of remoteness. From the rule of love, his heart was empty of patience, and his body weary of his spirit; he reckoned life without her as a mockery, and time consumed him away. How many a day he found no rest in longing for her; how many a night the pain of her kept him from sleep; his body was worn to a sigh, his heart’s wound had turned him to a cry of sorrow. He had given a thousand lives for one taste of the cup of her presence, but it availed him not. The doctors knew no cure for him, and companions avoided his company; yea, physicians have no medicine for one sick of love, unless the favor of the beloved one deliver him. (edit)	They tell a story of a lover who for years languished in the absence of his beloved, burning in the fire of their separation. Overwhelmed by love, his heart emptied of patience, and his body grew weary of the soul. He regarded life in separation as hypocrisy, and he was in extreme agony from horizon to horizon. How many days he found no comfort in his beloved's absence, and how many nights he did not sleep from the pain. His body became as thin as a sigh due to weakness, and from heartache, he became like a lament. He would freely give a thousand lives for a single sip of union with his beloved, but it was not facilitated. Doctors were unable to cure him, and companions sought distance from his company. Indeed, no physician can find a remedy for the ill lover unless the beloved's grace takes his hand. (edit)
26	باری عاقبت شجر رجایش ثمر یأس بخشید و نار امیدش بیفسرد تا آنکه شبی از جان بیزار شد و از خانه ببازار رفت ناگاه او را عسسی تعاقب نمود او از پیش تازان و عسس از پی دوان تا آنکه عسسها جمع شدند و از هر طرف راه فرار بر آن بی‌قرار بستند و آن فقیر از دل مینالید و باطراف میدوید و با خود میگفت این عسس عزرائیل من است که باین تعجیل در طلب من است و یا شدّاد بلاد است که در کین عباد است آن خستۀ تیر عشق بپا دوان بود و بدل نالان تا بدیوار باغی رسید و بهزار زحمت و محنت بالای دیوار رفت دیواری بغایت بلند دید از جان گذشت و خود را در باغ انداخت (edit)	At last, the tree of his longing yielded the fruit of despair, and the fire of his hope fell to ashes. Then one night he could live no more, and he went out of his house and made for the marketplace. On a sudden, a watchman followed after him. He broke into a run, with the watchman following; then other watchmen came together, and barred every passage to the weary one. And the wretched one cried from his heart, and ran here and there, and moaned to himself: “Surely this watchman is Izrá’íl, my angel of death, following so fast upon me; or he is a tyrant of men, seeking to harm me.” His feet carried him on, the one bleeding with the arrow of love, and his heart lamented. Then he came to a garden wall, and with untold pain he scaled it, for it proved very high; and forgetting his life, he threw himself down to the garden. (edit)	At last, the tree of his hope bore the fruit of despair, and the fire of his anticipation cooled down. Until one night, weary of life, he left his home and went to the market. Suddenly, a watchman started following him. He began to run, and the watchman gave chase until more watchmen gathered, and from every side, they blocked the path of the restless lover. The poor man was weeping from his heart and running in fear, thinking to himself, "This watchman is my Azrael (angel of death), so hastily pursuing me, or perhaps an avenger, harboring enmity against the devotees." That man, weary from the arrow of love, kept running and wailing until he reached a garden wall. With great effort and hardship, he managed to climb over the extremely tall wall, sacrificing his very life, and threw himself into the garden. (edit)
27	دید معشوقش در دست چراغی دارد و تفحّص انگشتری مینماید که از او گم شده بود چون آن عاشق دلداده معشوق دل‌برده را دید آهی برکشید و دست بدعا برداشت که ای خدا این عسس را عزّت ده و دولت بخش و باقی دار که این عسس جبرئیل بود که دلیل این علیل گشت و یا اسرافیل بود که حیوة‌بخش این ذلیل شد (edit)	And there he beheld his beloved with a lamp in her hand, searching for a ring she had lost. When the heart-surrendered lover looked on his ravishing love, he drew a great breath and raised up his hands in prayer, crying: “O God! Give Thou glory to the watchman, and riches and long life. For the watchman was Gabriel, guiding this poor one; or he was Isráfíl, bringing life to this wretched one!” (edit)	He saw his beloved holding a lantern, looking for a lost ring. When the heartbroken lover saw his heart-stealing beloved, he sighed and raised his hands in prayer, saying, "O God, grant dignity and wealth to these watchmen and preserve them, for they were like Gabriel, guiding this weak soul, or like Israfil, giving life to this lowly one." (edit)
28	و آنچه گفت فی ‌الحقیقه درست بود زیرا ملاحظه شد که این ظلم منکر عسس چه ‌قدر عدلها در سرّ داشت و چه رحمتها در پرده پنهان نموده بود بیک قهر تشنۀ صحرای عشق را ببحر معشوق واصل نمود و ظلمت فراق را بنور وصال روشن فرمود و بعیدی را ببستان قرب جای داد و علیلی را بطبیب قلب راه نمود (edit)	Indeed, his words were true, for he had found many a secret justice in this seeming tyranny of the watchman, and seen how many a mercy lay hid behind the veil. Out of wrath, the guard had led him who was athirst in love’s desert to the sea of his loved one, and lit up the dark night of absence with the light of reunion. He had driven one who was afar, into the garden of nearness, had guided an ailing soul to the heart’s physician. (edit)	What he said was indeed true because it was observed how this cruelty of the harsh watchmen hid so much justice and mercy behind the curtain. Their wrath led the thirsty lover through the desert of love to the sea of his beloved. They turned the darkness of separation into the light of union, and they transformed distance into the proximity of a garden. They guided the ailing to the healer of hearts. (edit)
29	حال آن عاشق اگر آخربین بود در اوّل بر عسس رحمت مینمود و دعایش میگفت و آن ظلم را عدل میدید چون از آخر محجوب بود در اوّل ناله آغاز نمود و بشکایت زبان گشود ولکن مسافران حدیقۀ عرفان چون آخر را در اوّل بینند لهذا در جنگ صلح و در قهر آشتی ملاحظه کنند (edit)	Now if the lover could have looked ahead, he would have blessed the watchman at the start, and prayed on his behalf, and he would have seen that tyranny as justice; but since the end was veiled to him, he moaned and made his plaint in the beginning. Yet those who journey in the garden land of knowledge, because they see the end in the beginning, see peace in war and friendliness in anger. (edit)	If that lover was far-sighted, he would have seen mercy in the watchmen from the beginning and would have prayed for them. Seeing their cruelty as justice, he would not have complained at the outset. However, being veiled from the end, he started with lamentation and opened his tongue in complaint. But travelers in the garden of gnosis, since they see the end at the beginning, they observe peace in war and reconciliation in wrath. (edit)
30	و این رتبۀ اهل این وادی است و اهل وادیهای فوق این وادی اوّل و آخر را یک بینند بلکه نه اوّل بینند و نه آخر لا اوّل و لا آخر بینند بلکه اهل مدینۀ بقا که در روضۀ خضرا ساکنند لا اوّل و لا آخر هم نه‌ بینند از اوّلها در گریزند و بآخرها در ستیز زیرا که عوالم اسما را طیّ نموده‌اند و از عوالم صفات چون برق درگذشته‌اند چنانچه میفرماید کمال التّوحید نفی الصّفات عنه و در ظلّ ذات مسکن گرفته‌اند (edit)	Such is the state of the wayfarers in this Valley; but the people of the Valleys above this see the end and the beginning as one; nay, they see neither beginning nor end, and witness neither “first” nor “last.” Nay rather, the denizens of the undying city, who dwell in the green garden land, see not even “neither first nor last”; they fly from all that is first, and repulse all that is last. For these have passed over the worlds of names, and fled beyond the worlds of attributes as swift as lightning. Thus is it said: “Absolute Unity excludeth all attributes.” And they have made their dwelling-place in the shadow of the Essence. (edit)	This stage belongs to the people of this valley, and the inhabitants of the valleys above this valley see the beginning and the end as one; in fact, they neither see the beginning nor the end. They do not see 'neither the beginning nor the end'. Rather, the inhabitants of the eternal city, who dwell in the green meadow, do not even see 'neither the beginning nor the end'. They flee from the beginnings and contend with the ends. For they have traversed the realms of names and like lightning, have passed through the realms of attributes. As it is said, "The perfection of monotheism is denying attributes from Him", and they have taken residence in the shadow of the Essence. (edit)
31	اینست که خواجه عبداللّه قدّس اللّه تعالی سرّه العزیز در اینمقام نکتۀ دقیقی و کلمۀ بلیغی در معنی اهدنا الصّراط المستقیم فرموده‌اند و آن اینست که بنمای بما راه راست یعنی بمحبّت ذات خود مشرّف دار تا از التفات بخود و غیر تو آزاد گشته بتمامی گرفتار تو گردیم جز تو ندانیم جز تو نه ‌بینیم و جز تو نیندیشیم (edit)	Wherefore, relevant to this, Khájih ‘Abdu’lláh — may God the Most High sanctify his beloved spirit — hath made a subtle point and spoken an eloquent word as to the meaning of “Guide Thou us on the straight path,” which is: “Show us the right way, that is, honor us with the love of Thine Essence, that we may be freed from turning toward ourselves and toward all else save Thee, and may become wholly Thine, and know only Thee, and see only Thee, and think of none save Thee.” (edit)	This is where the esteemed Master Abdullah, may his secret be sanctified, has made a subtle point and a powerful statement in the meaning of "Guide us on the Straight Path". This is to say, show us the right way, meaning, honor us with the love of Your Essence so that we may be freed from attention to ourselves and to others, becoming entirely engaged with You. May we know nothing but You, see nothing but You, and think of nothing but You. (edit)
32	بلکه از اینمقام هم بالا روند چنانچه میفرماید المحبّة حجاب بین المحبّ و المحبوب بیش از این گفتن مرا دستور نیست (edit)	Nay, these even mount above this station, wherefore it is said: Love is a veil betwixt the lover and the loved one; More than this I am not permitted to tell. (edit)	Indeed, they ascend even from this station, as it is said, "Love is a veil between the lover and the beloved." I am not permitted to say more than this. (edit)
33	در اینوقت صبح معرفت طالع شد و چراغهای سیر و سلوک خاموش گشت وهم موسی با همه نور و هنر شد از آن محجوب تو بی ‌‌پر مپ (edit)	At this hour the morn of knowledge hath arisen and the lamps of wayfaring and wandering are quenched. Veiled from this was Moses Though all strength and light; Then thou who hast no wings at all, Attempt not flight. (edit)	At this time, the dawn of knowledge arose, and the lights of journey and ascension were extinguished. Even Moses, with all his light and skill, became veiled from you without feather and wing. (edit)
34	اگر اهل راز و نیازی بپرهای همّت اولیا پرواز کن تا اسرار دوست بینی و بانوار محبوب رسی انّا للّه و انّا الیه راجعون (edit)	If thou be a man of communion and prayer, soar up on the wings of assistance from Holy Souls, that thou mayest behold the mysteries of the Friend and attain to the lights of the Beloved, “Verily, we are from God and to Him shall we return.” (edit)	If you are a person of mystery and longing, take flight with the wings of the saints' aspiration so that you may see the secrets of the beloved and reach the light of the loved one. "Indeed we belong to Allah, and indeed to Him we will return." (edit)
35	و سالک بعد از سیر وادی معرفت که آخر مقام تحدید است باوّل مقام توحید واصل شود و از کأس تجرید بنوشد و در مظاهر تفرید سیر نماید در اینمقام حجاب کثرت بردرد و از عوالم شهوت برپرد و در سماء وحدت عروج نماید بگوش الهی بشنود و بچشم ربّانی اسرار صنع صمدانی بیند بخلوت‌خانۀ دوست قدم گذارد و محرم سرادق محبوب شود و دست حقّ از جیب مطلق برآرد و اسرار قدرت ظاهر نماید وصف و اسم و رسم از خود نه‌ بیند وصف خود را در وصف حقّ بیند و اسم حقّ را در اسم خود ملاحظه نماید همۀ آوازها از شه داند و جمیع نغمات را از او شنود بر کرسیّ قل کلّ من عند اللّه جالس شود و بر بساط لا حول و لا قوّة الّا باللّه راحت گیرد و در اشیا بنظر توحید مشاهده کند و اشراق تجلّی شمس الهی را از مشرق هویّت بر همۀ ممکنات یکسان بیند و انوار توحید را بر جمیع موجودات موجود و ظاهر مشاهده کند (edit)	After passing through the Valley of knowledge, which is the last plane of limitation, the wayfarer cometh to The Valley of Unity and drinketh from the cup of the Absolute, and gazeth on the Manifestations of Oneness. In this station he pierceth the veils of plurality, fleeth from the worlds of the flesh, and ascendeth into the heaven of singleness. With the ear of God he heareth, with the eye of God he beholdeth the mysteries of divine creation. He steppeth into the sanctuary of the Friend, and shareth as an intimate the pavilion of the Loved One. He stretcheth out the hand of truth from the sleeve of the Absolute; he revealeth the secrets of power. He seeth in himself neither name nor fame nor rank, but findeth his own praise in praising God. He beholdeth in his own name the name of God; to him, “all songs are from the King,” and every melody from Him. He sitteth on the throne of “Say, all is from God,” and taketh his rest on the carpet of “There is no power or might but in God.”** He looketh on all things with the eye of oneness, and seeth the brilliant rays of the divine sun shining from the dawning-point of Essence alike on all created things, and the lights of singleness reflected over all creation. (edit)	And the spiritual seeker, after journeying through the valley of knowledge, which is the ultimate stage of determination, arrives at the first station of monotheism, drinks from the cup of abstraction, and travels through manifestations of singularity. In this station, the veil of plurality is removed, he ascends from the realms of desire and ascends into the heavens of unity. With divine ears, he hears, and with a divine eye, he sees the mysteries of God's acts. He steps into the friend's private chambers, becomes privy to the beloved's tent, raises his hand from God's boundless pocket, and reveals the secrets of divine power. He does not see his own attributes, names, and customs; he observes his attributes in God's attributes and God's names in his own names. He knows all sounds are from the king and hears all melodies from him. He sits on the throne of "Everything is from Allah," rests on the mat of "There is no power and no strength except in Allah," observes monotheism in all things, and sees the illumination of the divine sun shining uniformly from the east of selfhood on all possibilities. He witnesses the lights of unity present and manifest on all existent beings. (edit)
36	و معلوم آنجناب بوده که جمیع اختلافات عوالم کون که در مراتب سلوک سالک مشاهده میکند از نظر خود سالک است مثالی در اینمقام ذکر میشود تا این معنی تمام معلوم گردد ملاحظه در شمس ظاهری فرمائید که بر همۀ موجودات و ممکنات بیک اشراق تجلّی مینماید و افاضۀ نور بامر سلطان ظهور بر همۀ اشیا میفرماید ولکن در هر محلّ باقتضای استعداد آن محلّ ظاهر میشود و اعطای فیض میکند مثل اینکه در مرآت بقرصها و هیئتها جلوه مینماید و این بواسطۀ لطافت خود مرآت است و در بلور نار احداث میکند و در سایر اشیا همان اثر تجلّی ظاهر است نه قرص و بآن اثر هر شیئ را بامر مؤثّر باستعداد او تربیت میکند چنانچه مشاهده میکنید (edit)	It is clear to thine Eminence that all the variations which the wayfarer in the stages of his journey beholdeth in the realms of being, proceed from his own vision. We shall give an example of this, that its meaning may become fully clear: Consider the visible sun; although it shineth with one radiance upon all things, and at the behest of the King of Manifestation bestoweth light on all creation, yet in each place it becometh manifest and sheddeth its bounty according to the potentialities of that place. For instance, in a mirror it reflecteth its own disk and shape, and this is due to the sensitivity of the mirror; in a crystal it maketh fire to appear, and in other things it showeth only the effect of its shining, but not its full disk. And yet, through that effect, by the command of the Creator, it traineth each thing according to the quality of that thing, as thou observest. (edit)	Indeed, it is known that all the differences in the realms of existence that the spiritual seeker observes at different stages of the journey are from the seeker's perspective. An example is given in this station to fully clarify this meaning. Consider the physical sun that manifests its illumination uniformly on all existent and possible things. It spreads its light by the command of the sovereign of appearance on all things. However, it appears in each place according to the capacity of that place and bestows its grace. For instance, it reflects its disk and form in a mirror, and this is due to the subtlety of the mirror itself. In a crystal, it generates fire, and in other things, the same effect of the manifestation is apparent, not the disk. And with that effect, it nurtures each thing according to its capacity, as you observe. (edit)
37	و هم‌چنین الوان هم باقتضای محلّ ظاهر میشود مثل اینکه در زجاجۀ زرد تجلّی زرد و در سفید تجلّی سفید و در سرخ تجلّی سرخ ملاحظه میشود پس این اختلافات از محلّ است نه از اشراق ضیا و اگر محلّ مانع داشته باشد مثل جدار و سقف آن محلّ بالمرّه از تجلّی شمس محروم ماند و آفتاب بر او نتابد (edit)	In like manner, colors become visible in every object according to the nature of that object. For instance, in a yellow globe, the rays shine yellow; in a white the rays are white; and in a red, the red rays are manifest. Then these variations are from the object, not from the shining light. And if a place be shut away from the light, as by walls or a roof, it will be entirely bereft of the splendor of the light, nor will the sun shine thereon. (edit)	Indeed, colors also appear according to the nature of the place. For example, yellow light is reflected in yellow glass, white light is reflected in white, and red light is reflected in red. Thus, these differences are due to the place, not the illumination of the light. If there is an obstacle at the place, such as a wall or a ceiling, that place remains completely deprived of the sun's illumination, and the sun does not shine upon it. (edit)
38	این است که بعضی از نفوس ضعیفه چون اراضی معرفت را بجدار نفس و هوی و حجاب غفلت و عمی حایل نمودند لهذا از اشراق شمس معانی و اسرار محبوب لا یزالی محجوب ماندند و از جواهر حکمت دین مبین سیّد المرسلین دور مانده‌اند و از حرم جمال محروم شدند و از کعبۀ جلال مهجور این است رتبۀ اهل زمان (edit)	Thus it is that certain invalid souls have confined the lands of knowledge within the wall of self and passion, and clouded them with ignorance and blindness, and have been veiled from the light of the mystic sun and the mysteries of the Eternal Beloved; they have strayed afar from the jewelled wisdom of the lucid Faith of the Lord of Messengers, have been shut out of the sanctuary of the All-Beauteous One, and banished from the Ka’bih of splendor. Such is the worth of the people of this age! (edit)	This is to say that some of the weak souls, who have put up walls of ego and desire, veils of neglect and blindness, have remained hidden from the illumination of the sun of meanings and secrets of the ever-present Beloved. They have become distant from the gems of wisdom of the revealed religion of the master of the messengers. They have been deprived of the sanctuary of beauty and have been abandoned from the Kaaba of majesty. This is the status of the people of the temporal world. (edit)
39	و اگر بلبلی از گِلِ نفس برخیزد و بر شاخسار گُل قلب جای گیرد و بنغمات حجازی و آوازهای خوش عراقی اسرار الهی ذکر نماید که حرفی از آن جمیع جسدهای مرده را حیوة تازۀ جدید بخشد و روح قدسی بر عظام رمیمۀ ممکنات مبذول دارد هزار چنگال حسد و منقار بغض بینی که قصد او نمایند و با تمام جدّ در هلاکش کوشند (edit)	And if a nightingale soar upward from the clay of self and dwell in the rose bower of the heart, and in Arabian melodies and sweet Íránian songs recount the mysteries of God — a single word of which quickeneth to fresh, new life the bodies of the dead, and bestoweth the Holy Spirit upon the moldering bones of this existence—thou wilt behold a thousand claws of envy, a myriad beaks of rancor hunting after Him and with all their power intent upon His death. (edit)	And if a nightingale rises from the mud of ego and settles on the rosy cheeks of the heart, singing divine mysteries in the melodies of Hijazi and beautiful Iraqi songs, it can revive all dead bodies with fresh new life and spread the holy spirit on the bones of possible existences. But then you would see a thousand talons of envy and beaks of resentment intending to harm and wholeheartedly striving to destroy it. (edit)
40	بلی جُعل را بوی خوش ناخوش آید و مزکوم را رایحۀ طیب ثمر ندهد اینست که برای ارشاد عوام گفته‌اند دفع کن از مغز و از بینی زکام تا که ریح اللّه درآید در مشام (edit)	Yea, to the beetle a sweet fragrance seemeth foul, and to the man sick of a rheum a pleasant perfume is as naught. Wherefore, it hath been said for the guidance of the ignorant: Cleanse thou the rheum from out thine head And breathe the breath of God instead. (edit)	Indeed, the unpleasant person finds even a sweet scent distasteful, and the accursed does not appreciate the fragrance of good fruit. This is why it is said for the guidance of the common people: Remove the cold from your brain and nose, So that the scent of God may enter your senses. (edit)

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