BEŞİNCİ BÂB · BİRİNCİ FASIL · Altıncı Madde
**Article Six**
It states that the celestial realm and the human realm are likened to one another; that the form of the human realm is created as a reflection of the order of the greater realm, and that both realms are wholly contained within the human heart.
O esteemed one! Know that the gnostics have said: It is known that every aspect of the human realm (the nafs) corresponds to and resembles the celestial realm (the spheres).
For some parts of the realm are visible (zahir), and others invisible (batin). The visible part of the realm is the nine heavens, the four elements, and the three essences (minerals, plants, and animals – the threefold progeny). The invisible part consists of ten intellects and nine souls.
Likewise, man has a visible and an invisible aspect; his visible aspect being all bodily organs, while his invisible aspect is the ten senses that perceive all existence. Thus, the human body has been fashioned as a compendium (mecmua) from the book of the world, so that whatever exists in the entire realm also exists within man. This human form is a small universe wherein are found the likenesses of the heavens and elements that exist in the greater universe. As has been explained repeatedly in previous sections regarding this matter. However, this small universe knows the appearance (hey’et) of the greater universe in reverse.
For the outer husk of the greater universe is the celestial sphere of Atlas, which is called the Arsh-i a'zam in the language of religious scholars. Within it is the sphere of the constellations, which is the Kursi. Within that is the sphere of Zuhl; within that the sphere of Muti; within that the sphere of Marih; beneath that the sphere of the Sun; beneath that the sphere of Zuhra; beneath that the sphere of Utarit; within that the sphere of the Moon; within that the sphere of Fire; within that the sphere of Air; within that the sphere of Water; and within that the sphere of Earth, which is the batin of the realm. Such is the form and shape of the greater universe.
The form and shape of the human realm are the reverse of the greater universe. For its outer husk is earth, which corresponds to the skin of the body. Within it is water, which is blood. Within it is air, which is the vital spirit. Within it is fire, corresponding to the animal soul in the heart. Within it are seven heavens, which correspond to the seven faculties of the heart. Within it is fire, which is the animal soul in the heart. Within it is the human soul, whose exterior is the Kursi and whose interior is the Arsh-al-Rahman. For the heart of a gnostic is the abode (maqam) of the Presence of the Most Compassionate.
As Allah the Exalted has said, “Verily I cannot be contained within the earth or the heavens, but I can be contained within the heart of a believing servant,” and He has announced that the human soul is the "greater universe" (alem-i ekber).
For although this human station (hazrat-i insan) is, in form, a “small universe” (alem-i asgar), it is, in essence, the greatest universe. In terms of outward appearance, he is of the progeny of Adam, but in terms of his soul, he is the father of the universe. Although his arrival is after all things, he is superior to all things in station.
For example, the greater universe is a tree with all its parts; and humankind is the fruit that comes from it. Thus, the reason for the creation of this realm is the human species. Just as the seed is the origin of the tree, so too is the human soul the origin of the world. As the purpose of a tree is its fruit, so too is the purpose of the realm the human body.
Just as in the seed of every fruit there is, by consensus (icma), summarized within it the entire tree [149/b], so too is the entirety of existence summarized and observable within the human soul. Just as the body of a fruit is the most advanced stage of the ripeness of its branches, so too is the human body the result of the harmony and concord of his limbs. As the fruits of a tree pass through all its parts before reaching the end of its branches, so too do the divine aspects of the human body pass through and come from the lower ranks of the world, taking a benefit, harm, or characteristic from each part, and bringing forth within itself the entirety of creation. Thus, humankind becomes capable of receiving divine grace, becoming unique among all created beings with this station, and attaining the excellence described by "ahsen-i takvim" through countless blessings and detailed favors.
**Poem:**
The single soul (nafs-i wahid) is composed of the four elements;
You may call it “human” or “universe,” they are one.
**Couplet:**
To see two is shortsightedness, to distinguish separate things is ignorance;
The knower finds the universe and humankind as one within his own self.
It has been known that the origin and beginning of this world is this human soul. Consequently, it is accepted that the end and return place of this world is also the human soul. For this human soul is the grace of divine love. And divine love is the universal intellect (aql-i kull) and the relative spirit (ruhul izafi). The universal intellect encompasses and suffices for all parts and aspects of the universe, capable of managing all affairs in every time. Thus, a gnostic who knows the self in this way also knows his Lord and finds eternal life. He sees the greater universe (alem-i kabir) within his heart and becomes the greatest universe (alem-i ekber). As an adept in Allah (arif-i billah) has expressed this meaning:
**Verse:**
1-Your remedy is in you, yet you do not know it.
2-You deem yourself a tiny body; behold, the greater universe is folded within you.