Seven Valleys/Page1

Paragraph	Persian	Gail	GPT4_
1	ذکر الاسرار فی معارج الاسفار لمن یرید ان یسافر الی اللّه المقتدر الغفّار بسم اللّه الرّحمن الرّحیم الحمد للّه الّذی اظهر الوجود من العدم و رقم علی لوح الانسان من اسرار القدم و علّمه من البیان ما لا یعلم و جعله کتاباً مبیناً لمن آمن و استسلم و اشهده خلق کلّ شیئ فی هذا الزّمان المظلم الصّیلم و انطقه فی قطب البقآء علی اللّحن البدیع فی الهیکل المکرّم لیشهد الکلّ فی نفسه بنفسه فی مقام تجلّی ربّه بانّه لا اله الّا هو و لیصل الکلّ بذلک الی ذروة الحقایق حتّی لا یشاهد احد شیئاً الّا و قد یری اللّه فیه ای رؤیة تجلّیه المودعة فی حقایق الاشیآء والّا انّه تعالی منزّه من ان یشهد او یری لا تدرکه الابصار و هو یدرک الابصار و هو اللّطیف الخبیر (edit)	In the Name of God, the Clement, the Merciful. Praise be to God Who hath made being to come forth from nothingness; graven upon the tablet of man the secrets of preexistence; taught him from the mysteries of divine utterance that which he knew not; made him a Luminous Book unto those who believed and surrendered themselves; caused him to witness the creation of all things (Kullu Shay') in this black and ruinous age, and to speak forth from the apex of eternity with a wondrous voice in the Excellent Temple [1]: to the end that every man may testify, in himself, by himself, in the station of the Manifestation of his Lord, that verily there is no God save Him, and that every man may thereby win his way to the <p2> summit of realities, until none shall contemplate anything whatsoever but that he shall see God therein. (edit)	Mention of the secrets in the ascents of journeys for those who want to travel to Allah, the Almighty, the All-Forgiving. In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, who brought existence out of nothingness and inscribed the secrets of eternity on the tablet of man, and taught him the language of that which he knew not, and made it a clear book for those who believe and submit. He made him bear witness to the creation of everything in this dark, murky time, and made him speak on the pole of permanence in the unique melody in the honored temple, so that everyone may bear witness in himself, by himself, in the presence of the manifestation of his Lord that there is no god but Him. And thus, everyone may reach the pinnacle of truths, so that no one sees anything but that they see Allah in it - the vision of His manifestation deposited in the realities of things. Yet, exalted is He, far above being seen or perceived; no vision can grasp Him, but He grasps all vision, and He is the Most Subtle, the Most Acquainted. (edit)
2	و اصلّی و اسلّم علی اوّل بحر تشعّب من بحر الهویّة و اوّل صبح لاح عن افق الاحدیّة و اوّل شمس اشرقت فی سمآء الازلیّة و اوّل نار اوقدت من مصباح القدمیّة فی مشکوة الواحدیّة الّذی کان احمد فی ملکوت العالین و محمّداً فی ملأ المقرّبین و محموداً فی جبروت المخلصین و ایّاً ما تدعو فله الاسمآء فی قلوب العارفین و علی آله و صحبه تسلیماً کثیراً دائماً ابداً (edit)	And I praise and glorify the first sea which hath branched from the ocean of the Divine Essence, and the first morn which hath glowed from the Horizon of Oneness, and the first sun which hath risen in the Heaven of Eternity, and the first fire which was lit from the Lamp of Preexistence in the lantern of singleness: He who was Ahmad in the kingdom of the exalted ones, and Muhammad amongst the concourse of the near ones, and Mahmud [1] in the realm of the sincere ones. "...by whichsoever (name) ye will, invoke Him: He hath most excellent names" [2] in the hearts of those who know. And upon His household and companions be abundant and abiding and eternal peace! (edit)	And I send prayers and blessings upon the first sea branching from the sea of identity, and the first dawn that shone over the horizon of oneness, and the first sun that rose in the sky of eternity, and the first flame ignited from the lamp of primordial existence in the niche of unity. He who was Ahmad in the celestial realm of the highest, and Muhammad among the foremost in proximity, and Mahmoud in the realm of the devoted, and whatever names he is called by in the hearts of the knowledgeable. And upon his family and companions, may there be abundant and perpetual blessings forever. (edit)
3	و بعد قد سمعت ما غنّت ورقآء العرفان علی افنان سدرة فؤادک و عرفت ما غرّدت حمامة الایقان علی اغصان شجرة قلبک کانّی وجدت رایحة الطّیب عن قمیص حبّک و ادرکت تمام لقآئک فی ملاحظة کتابک و لمّا بلغت اشاراتک فی فنآئک فی اللّه و بقآئک به و حبّک احبّآء اللّه و مظاهر اسمآئه و مطالع صفاته لذا اذکر لک اشارات قدسیّة شعشعانیّة 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 کیوم لم یکن احد مذکوراً (edit)	Further, we have harkened to what the nightingale of knowledge sang on the boughs of the tree of thy being, and learned what the dove of certitude cried on the branches of the bower of thy heart. Methinks I verily inhaled the pure fragrances of the garment of thy love, and " <p3> attained thy very meeting from perusing thy letter. And since I noted thy mention of thy death in God, and thy life through Him, and thy love for the beloved of God and the Manifestations of His Names and the Dawning-Points of His Attributes -- I therefore reveal unto thee sacred and resplendent tokens from the planes of glory, to attract thee into the court of holiness and nearness and beauty, and draw thee to a station wherein thou shalt see nothing in creation save the Face of thy Beloved One, the Honored, and behold all created things only as in the day wherein none hath a mention. (edit)	And after that, I have heard what the leaves of gnosis sang on the branches of the Lote-tree of your heart, and I recognized what the dove of certainty cooed upon the boughs of the tree of your heart. It is as if I found the fragrance of perfume from the garment of your love and grasped the fullness of your meeting in observing your book. When I reached your signs in your annihilation in Allah and your subsistence in Him, and your love for Allah's beloved and the manifestations of His names and the rising of His attributes, I thus mention to you sacred, radiant pointers from the ranks of majesty to draw you to the arena of sanctity, nearness, and beauty, and to connect you to a station where you see in existence nothing but the glimpse of the presence of your beloved. And you will not see creation but as a day when none were mentioned. (edit)
4	و هی ما غنّ بلبل الاحدیّة فی الرّیاض الغوثیّة قوله و تظهر علی لوح قلبک رقوم لطایف اسرار اتّقوا اللّه یعلّمکم اللّه و یتذکّر طایر روحک حظایر القدم و یطیر فی فضآء فاسلکی سبل ربّک ذللاً بجناح الشّوق و تجتنی من اثمار الانس فی بساتین کلی من کلّ الثّمرات انتهی (edit)	Of this hath the nightingale of oneness sung in the garden of Ghawthiyyih.[1] He saith: "And there shall appear upon the tablet of thine heart a writing of the subtle mysteries of 'Fear God and God will give you knowledge'; [2] and the bird of thy soul shall recall the holy sanctuaries of preexistence and soar on the wings of longing in the heaven of 'walk the beaten paths of thy Lord', [3] and gather the fruits of communion in the gardens of 'Then feed on every kind of fruit.'" [3] (edit)	And it is what the nightingale of oneness sang in the gardens of divine aid, saying: "And it appears on the tablet of your heart, the subtle inscriptions of the secrets of 'Fear Allah, and Allah will teach you' (Quran 2:282). And the bird of your spirit remembers the ancient sanctuaries and soars in the vast space. So walk the paths of your Lord humbly with the wing of longing, and harvest from the fruits of intimacy in the orchards of 'Eat of every kind of fruit' (Quran 6:141)." (edit)
5	وعمری یا حبیب لو تذوق هذه الثّمرات من خضر هذه السّنبلات الّتی نبتت فی اراضی المعرفة عند تجلّی انوار الذّات فی مرایا الاسمآء و الصّفات لیأخذ الشّوق زمام الصّبر و الاصطبار عن کفّک و یهتزّ روحک من بوارق الانوار و تجذبک من الوطن التّرابی الی الوطن الاصلیّ الالهی فی قطب المعانی و تصعدک الی مقام تطیر فی الهوآء کما تمشی علی التّراب و ترکض علی المآء کما ترکض علی الارض فهنیئاً لی و لک و لمن سما الی سمآء العرفان و صبا قلبه بما هبّ علی ریاض سرّه صبا الایقان من سبأ الرّحمن و السّلام علی من اتّبع الهدی (edit)	By My life, O friend, wert thou to taste of these fruits, from the green garden of these <p4> blossoms which grow in the lands of knowledge, beside the orient lights of the Essence in the mirrors of names and attributes -- yearning would seize the reins of patience and reserve from out thy hand, and make thy soul to shake with the flashing light, and draw thee from the earthly homeland to the first, heavenly abode in the Center of Realities, and lift thee to a plane wherein thou wouldst soar in the air even as thou walkest upon the earth, and move over the water as thou runnest on the land. Wherefore, may it rejoice Me, and thee, and whosoever mounteth into the heaven of knowledge, and whose heart is refreshed by this, that the wind of certitude hath blown over the garden of his being, from the Sheba of the All-Merciful. Peace be upon him who followeth the Right Path! (edit)	And my life, O beloved, if you were to taste these fruits from the greenery of these ears of grain that grew in the lands of knowledge when the lights of the essence manifested in the mirrors of the names and attributes, the longing would take the reins of patience and perseverance from your hand, and your soul would tremble from the flashes of lights. It would attract you from the earthly homeland to the original divine homeland in the axis of meanings and elevate you to a station where you fly in the air as you walk on the ground, and you run on the water as you run on the earth. Congratulations to me, to you, and to those who ascended to the sky of gnosis and poured into their hearts what blew upon the gardens of their secrets, the breeze of certainty from the bounty of the Most Merciful. And peace be upon those who followed the guidance. (edit)
6	و بعد مراتب سیر سالکان را از مسکن خاکی بوطن الهی هفت رتبه معیّن نموده‌اند چنانچه بعضی هفت وادی و بعضی هفت شهر ذکر کرده‌اند و گفته‌اند که سالک تا از نفس هجرت ننماید و این اسفار را طیّ نکند ببحر قرب و وصال وارد نشود و از خمر بی‌مثال نچشد (edit)	And further: The stages that mark the wayfarer's journey from the abode of dust to the heavenly homeland are said to be seven. Some have called these Seven Valleys, and others, Seven Cities. And they say that until the wayfarer taketh leave of self, and traverseth these stages, he shall never reach to the ocean of nearness and union, nor drink of the peerless wine. (edit)	And after that, the stages of the seeker's journey from the earthly abode to the divine homeland have been determined as seven ranks. As some have mentioned seven valleys and some have mentioned seven cities. They have said that the seeker will not enter the ocean of nearness and union until they migrate from the self and complete these journeys, and they will not taste the incomparable wine. (edit)
7	اوّل وادی طلب است مرکب این وادی صبر است که مسافر در این سفر بی صبر بجائی نرسد و بمقصود واصل نشود و باید هرگز افسرده نگردد اگر صد هزار سال سعی کند و جمال دوست نه‌ بیند پژمرده نشود زیرا مجاهدین کعبۀ فینا ببشارت لنهدینّهم سبلنا مسرورند و کمر خدمت در طلب بغایت محکم بسته‌اند و در هر آن از مکان غفلت بامکان طلب سفر کنند هیچ بندی ایشان را منع ننماید و هیچ پندی صدّ نکند (edit)	The first is <p5> THE VALLEY OF SEARCH. The steed of this Valley is patience; without patience the wayfarer on this journey will reach nowhere and attain no goal. Nor should he ever be downhearted; if he strive for a hundred thousand years and yet fail to behold the beauty of the Friend, he should not falter. For those who seek the Ka'bih [1] of "for Us" rejoice in the tidings: "In Our ways will We guide them." [2] In their search, they have stoutly girded up the loins of service, and seek at every moment to journey from the plane of heedlessness into the realm of being. No bond shall hold them back, and no counsel shall deter them. (edit)	The first valley is the valley of seeking. The vehicle of this valley is patience, as the traveler will not reach anywhere in this journey without patience and will not attain their goal. They must never become disheartened, even if they strive for a hundred thousand years and do not see the beauty of their beloved. They should not wither, for the seekers of the Kaaba of annihilation rejoice in the glad tidings of "We will surely guide them to Our ways" (Quran 29:69). They have firmly fastened the belt of service in seeking and will travel the path of seeking in every possible place, without any obstacles hindering them or any advice deterring them. (edit)
8	و شرط است این عباد را که دل را که منبع خزینۀ الهیّه است از هر نقشی پاک کنند و از تقلید که از اثر آبا و اجداد است اعراض نمایند و ابواب دوستی و دشمنی را با کلّ اهل ارض مسدود کنند (edit)	It is incumbent on these servants that they cleanse the heart -- which is the wellspring of divine treasures -- from every marking, and that they turn away from imitation, which is following the traces of their forefathers and sires, and shut the door of friendliness and enmity upon all the people of the earth. (edit)	The condition for these worshipers is that they must purify their hearts, which are the source of the divine treasury, from all imprints. They should turn away from imitation, which is a result of the influence of their parents and ancestors. They must also close the doors of friendship and enmity with all the people of the earth. (edit)
9	و طالب در این سفر بمقامی رسد که همۀ موجودات را در طلب دوست سرگشته بیند چه یعقوبها بیند که در طلب یوسف آواره مانده‌اند عالمی حبیب بیند 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 زیرا که دل از هر دو جهان برداشته و عزم کعبۀ جانان نموده و در هر قدمی اعانت غیبی او را شامل شود و جوش طلبش زیاده گردد (edit)	In this journey the seeker reacheth a stage wherein he seeth all created things wandering <p6> distracted in search of the Friend. How many a Jacob will he see, hunting after his Joseph; he will behold many a lover, hasting to seek the Beloved, he will witness a world of desiring ones searching after the One Desired. At every moment he findeth a weighty matter, in every hour he becometh aware of a mystery; for he hath taken his heart away from both worlds, and set out for the Ka'bih [1] of the Beloved. At every step, aid from the Invisible Realm will attend him and the heat of his search will grow. (edit)	In this journey, the seeker reaches a station where they see all beings bewildered in the pursuit of their beloved. They see the Jacobs who have been left wandering in the quest for Joseph. They observe a world of lovers running after their beloved and a universe of enamored ones rushing towards their desired ones. In every moment, they witness a command, and in every hour, they become informed of a secret. This is because their heart has been detached from both worlds and has resolved to seek the Kaaba of the Beloved. At every step, they receive unseen assistance and their eagerness to seek increases. (edit)
10	طلب را باید از مجنون عشق اندازه گرفت حکایت کنند که روزی مجنون را دیدند خاک میبیخت و اشک میریخت گفتند چه میکنی گفت لیلی را میجویم گفتند وای بر تو لیلی از روح پاک و تو از خاک طلب میکنی گفت همه جا در طلبش میکوشم شاید در جائی بجویم (edit)	One must judge of search by the standard of the Majnun of Love. [1] It is related that one day they came upon Majnun sifting the dust, and his tears flowing down. They said, "What doest thou?" He said, "I seek for Layli." They cried, "Alas for thee! Layli is of pure spirit, and thou seekest her in the dust!" He said, "I seek her everywhere; haply somewhere I shall find her." (edit)	The measure of seeking should be taken from the passionate Majnun. It is said that one day Majnun was seen sifting through the dirt and shedding tears. People asked him, "What are you doing?" He replied, "I am searching for Layla." They said, "Woe to you! Layla is of a pure spirit, and you are searching for her in the dirt?" He answered, "I am striving everywhere in search of her; perhaps I will find her somewhere." (edit)
11	بلی در تراب ربّ الارباب جستن اگرچه نزد عاقل قبیح است لکن بر کمال جدّ و طلب دلیل است من طلب شیئاً و جدّ وجد (edit)	Yea, although to the wise it be shameful to <p7> seek the Lord of Lords in the dust, yet this betokeneth intense ardor in searching. "Whoso seeketh out a thing with zeal shall find it." [1] (edit)	Indeed, searching for the Lord of Lords in the dirt may seem repugnant to the wise, but it is a testament to the utmost seriousness and seeking. As the saying goes, "Whoever seeks something earnestly, finds it." (edit)
12	طالب صادق جز وصال مطلوب چیزی نجوید و حبیب را جز وصال محبوب مقصودی نباشد و این طلب طالب را حاصل نشود مگر بنثار آنچه هست یعنی آنچه دیده و شنیده و فهمیده همه را بنفی لا منفی سازد تا بشهرستان جان که مدینۀ الّا است واصل شود همّتی باید تا در طلبش کوشیم و جهدی باید تا از شهد وصلش نوشیم اگر از این جام نوش کشیم عالمی فراموش کنیم (edit)	The true seeker hunteth naught but the object of his quest, and the lover hath no desire save union with his beloved. Nor shall the seeker reach his goal unless he sacrifice all things. That is, whatever he hath seen, and heard, and understood, all must he set at naught, that he may enter the realm of the spirit, which is the City of God. Labor is needed, if we are to seek Him; ardor is needed, if we are to drink of the honey of reunion with Him; and if we taste of this cup, we shall cast away the world. (edit)	A sincere seeker seeks nothing but union with the sought-after, and for the lover, nothing but union with the beloved should be the goal. This seeking of the seeker will not be achieved unless they sacrifice all that they have, meaning all that they have seen, heard, and understood. They must negate everything with the negative 'la' (no) so as to reach the city of the soul, which is the city of 'illa' (only). It requires a strong determination to strive for Him, and a great effort to drink from the nectar of His union. If we drink from this cup, we forget the entire world. (edit)
13	و سالک در این سفر بر هر خاکی جالس شود و در هر بلادی ساکن گردد از هر وجهی طلب جمال دوست کند و در هر دیار طلب یار نماید با هر جمعی مجتمع شود و با هر سری همسری نماید که شاید در سری سرّ محبوب بیند و یا از صورتی جمال محبوب مشاهده کند (edit)	On this journey the traveler abideth in every land and dwelleth in every region. In every face, he seeketh the beauty of the Friend; in every country he looketh for the Beloved. He joineth every company, and seeketh fellowship with every soul, that haply in some mind he may uncover the secret of the Friend, or in some face he may behold the beauty of the Loved One. (edit)	In this journey, the seeker will sit on any soil, live in any land, seek the beauty of the beloved from every angle, and look for companionship in every region. They will join any gathering and accompany any secret, hoping that they might see the secret of the beloved in one of them, or observe the beauty of the beloved in one of their forms. (edit)
14	و اگر در این سفر باعانت باری از یار بی‌نشان نشان یافت و بوی یوسف گم‌گشته از بشیر احدیّه شنید فوراً بوادی عشق قدم گذارد و از نار عشق بگدازد در این شهر آسمان جذب بلند شود و آفتاب جهانتاب شوق طالع گردد و نار عشق برافروزد و چون نار عشق برافروخت خرمن عقل بکلّی بسوخت (edit)	And if, by the help of God, he findeth on this journey a trace of the traceless Friend, and inhaleth the fragrance of the long-lost Joseph <p8> from the heavenly messenger, [1] he shall straightway step into THE VALLEY OF LOVE and be dissolved in the fire of love. In this city the heaven of ecstasy is upraised and the world-illuming sun of yearning shineth, and the fire of love is ablaze; and when the fire of love is ablaze, it burneth to ashes the harvest of reason. (edit)	And if in this journey, with the help of the Creator, they find a sign from the unmarked friend, and they hear the scent of the lost Joseph from the good news of the Unique One, they would immediately step into the valley of love and melt in the fire of love. In this city, they would be drawn towards the sky, and the sun of longing would rise, igniting the fire of love. And when the fire of love blazes, it completely burns the harvest of reason. (edit)
15	در اینوقت سالک از خود و غیر خود بی‌خبر است نه جهل و علم داند نه شکّ و یقین نه صبح هدایت شناسد و نه شام ضلالت از کفر و ایمان هر دو در گریز و سمّ قاتلش دلپذیر اینست که عطّار گفته کفر کافر را و دین دین‌دار را ذرّۀ دردت دل عطّار را (edit)	Now is the traveler unaware of himself, and of aught besides himself. He seeth neither ignorance nor knowledge, neither doubt nor certitude; he knoweth not the morn of guidance from the night of error. He fleeth both from unbelief and faith, and deadly poison is a balm to him. Wherefore Attar [1] saith: For the infidel, error -- for the faithful, faith; For Attar's heart, an atom of Thy pain. (edit)	At this time, the seeker is unaware of themselves and others. They know neither ignorance nor knowledge, neither doubt nor certainty. They recognize neither the dawn of guidance nor the evening of misguidance. They flee from both disbelief and faith, and the lethal poison is pleasing to them. This is what Attar said: "Disbelief is for the disbeliever, and faith is for the faithful, A grain of your pain is for Attar's heart." (edit)
16	مرکب این وادی درد است و اگر درد نباشد هرگز این سفر تمام نشود و عاشق در این رتبه جز معشوق خیالی ندارد و جز محبوب پناهی نجوید و در هر آن صد جان رایگان در ره جانان دهد و در هر قدمی هزار سر در پای دوست اندازد (edit)	The steed of this Valley is pain; and if there be no pain this journey will never end. In this station the lover hath no thought save the Beloved, and seeketh no refuge save the Friend. At every moment he offereth a hundred lives in the path of the Loved One, at every step he throweth a thousand heads at the feet of the Beloved. (edit)	The vehicle of this valley is pain, and without pain, this journey will never end. In this stage, the lover has no thought other than the beloved, and seeks refuge in nothing other than the loved one. In every moment, they would willingly sacrifice a hundred lives for the sake of their beloved, and at every step, they would lay a thousand heads at the feet of their friend. (edit)
17	ای برادر من تا بمصر عشق درنیائی بیوسف جمال دوست واصل نشوی و تا چون یعقوب از چشم ظاهری نگذری چشم باطن نگشائی و تا بنار عشق نیفروزی بیار شوق نیامیزی (edit)	O My Brother! Until thou enter the Egypt of love, thou shalt never come to the Joseph of the Beauty of the Friend; and until, like Jacob, thou forsake thine outward eyes, thou shalt never open the eye of thine inward being; and until thou burn with the fire of love, thou shalt never commune with the Lover of Longing. (edit)	Oh my brother, until you journey to the Egypt of love, you will not attain the beauty of the beloved Joseph. Until you, like Jacob, move beyond the physical eye, you will not open the inner eye. And until you burn in the fire of love, you will not mix with the waters of longing. (edit)
18	و عاشق را از هیچ چیز پروا نیست و از هیچ ضرّی ضرر نه از نار سردش بینی و از دریا خشکش یابی نشان عاشق آن باشد که سردش بینی از دوزخ نشان عارف آن باشد که خشکش بینی از دریا (edit)	A lover feareth nothing and no harm can come nigh him: Thou seest him chill in the fire and dry in the sea. A lover is he who is chill in hell fire; A knower is he who is dry in the sea. [1] (edit)	The lover is not concerned with anything and sees no harm from any adversity; you would see them feeling cold in the fire and finding dryness in the sea. The sign of a lover is that you see them feeling cold in hellfire, and the sign of a knower (a gnostic, or 'arif) is that you see them feeling dry in the sea. (edit)
19	عشق هستی قبول نکند و زندگی نخواهد حیوة در ممات بیند و عزّت از ذلّت جوید بسیار هوش باید تا لایق جوش عشق شود و بسیار سر باید تا قابل کمند دوست گردد مبارک گردنی که در کمندش افتد و فرخنده سری که در راهِ محبّتش بخاک افتد پس ایدوست از نفس بیگانه شو تا بیگانه پی‌بری و از خاکدان فانی بگذر تا در آشیان الهی جای گیری نیستی باید تا نار هستی برافروزی و مقبول راه عشق شوی نکند عشق نفس زنده قبول نکند باز موش مرده شکار (edit)	Love accepteth no existence and wisheth no life: He seeth life in death, and in shame seeketh glory. To merit the madness of love, man must abound in sanity; to merit the bonds of the Friend, he must be full of spirit. Blessed the neck that is caught in His noose, happy the head that falleth on the dust in the pathway of His love. Wherefore, O friend, give up thy self that thou mayest find the Peerless One, pass by this mortal earth that thou mayest seek <p10> a home in the nest of heaven. Be as naught, if thou wouldst kindle the fire of being and be fit for the pathway of love. Love seizeth not upon a living soul, The falcon preyeth not on a dead mouse. [1] (edit)	Love does not accept existence and does not desire life; it sees life in death and seeks honor from humiliation. It takes great intelligence to be worthy of the fervor of love, and many a head must be ready to fall into the snare of the Beloved. Blessed is the neck that falls into His noose and fortunate is the head that is laid down in His path of love. Therefore, become alienated from the alien self, so you may find the Stranger, and pass beyond the mortal clay, so you may inhabit the divine nest. It takes nothingness to kindle the fire of existence and become acceptable in the path of love. Love doesn't accept a living breath, Nor does the hawk hunt a dead mouse. (edit)
20	عشق در هر آنی عالمی بسوزد و در هر دیار که علم برافرازد ویران سازد در مملکتش هستی را وجودی نه و در سلطنتش عاقلان را مقرّی نه نهنگ عشق ادیب عقل را ببلعد و لبیب دانش بشکرد هفت دریا بیاشامد و عطش قلبش نیفسرد و هل من مزید گوید از خویش بیگانه شود و از هر چه در عالم است کناره گیرد با دو عالم عشق را بیگانگی اندر او هفتاد و دو دیوانگی (edit)	Love setteth a world aflame at every turn, and he wasteth every land where he carrieth his banner. Being hath no existence in his kingdom; the wise wield no command within his realm. The leviathan of love swalloweth the master of reason and destroyeth the lord of knowledge. He drinketh the seven seas, but his heart's thirst is still unquenched, and he saith, "Is there yet any more?" [1] He shunneth himself and draweth away from all on earth. Love's a stranger to earth and heaven too; In him are lunacies seventy-and-two. [1] (edit)	Love, in every moment, burns a world and in every land where knowledge is exalted, it lays waste. In its kingdom, existence has no place, and in its realm, the wise have no authority. The leviathan of love swallows the literate of reason, and the clever ones of knowledge get scattered. It can drink the seven seas but its heart's thirst remains unquenched, ever crying out "Is there more?" It becomes estranged from itself and turns aside from all that is in the world. With both worlds, love has estrangement, Within it are seventy-two madnesses. (edit)

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