ÜÇÜNCÜ FEN · BİRİNCİ BAB · DÖRDÜNCÜ FASIL · Altıncı Madde
At Sixth Point
It indicates that when the human heart attains to spiritual insight ( *irfan*), it finds power of maneuver, striving (*himmat*), and ability (*qudrat*) through spiritual influences; and that upon attaining perfection, it abandons maneuver and striving, becoming devoid of them, surrendering itself to God and filling with His pleasure, thereby being freed from everything.
O esteemed one! It is known that the friends of God have said: The human heart possesses a power of the nature of angelic force, which other living beings do not possess. Indeed, the world of bodies has entered under the command of the angels by God’s permission, so that when God wills, the angels stir up winds, bring rain, cause seeds to burst forth and enliven plants and trees, and shape and nurture the fetus in the womb. Similarly, because the human heart is from the essence of the angels, it possesses a manifold spiritual capability regarding many works pleasing to God within the world of bodies.
It is truly evident that the heart has various capabilities within its own realm, namely within the organs of its own body. For example, when writing, the fingers of the hand move at the heart’s behest. During eating, there is a moistness beneath the tongue in the mouth, at the heart's behest, which mixes with what is being eaten, so that through that moisture chewing, swallowing, and digestion become easy. Every heart is capable of using its own body. It is very clear that all the bodily organs are under the command of the heart.
The heart, having escaped the prison of nature, fled from the web of habits, purified itself of base animal characteristics, and filled with traits befitting angels, attains to the power of influencing other bodies like an angel. For example, if that person possessing such a heart were to gaze fearlessly at a lion or leopard, those animals would weaken like cats and obey him. If he were to look lovingly upon a sick person, their illness would turn into health. If he were to look fiercely at a healthy person, they would become ill then and there. The truth of these kinds of influences has been proven by much evidence and experience.
Some base selves, however, adorned with savage animal characteristics, engage in strange deeds and strengthen their hearts. Therefore, similar strange effects resembling those mentioned above can also occur through them upon other bodies. Indeed, the harms of magic, the accuracy of the evil eye (*nazar*), the states found in beautiful people, the love among lovers, and the dignity found in judges – all these are from the influence of the heart. For example, if a person intends to harm another with ill-will, whatever he recites with that intention, the power of his heart weighs upon that person. That weight either causes weakness of resolve in that person or cuts off their affection. Or they may be afflicted with anxiety and laziness, or withdraw into themselves and live in fear. Or they may go mad and become sick, or become a nervous patient and progress to death. If a jealous person looks at a beautiful person or a beautiful object and desires its harm, the power of that jealous person’s heart affects it. That person or thing either spoils or is destroyed. The other effects of the heart are comparable to these. All occur according to God's will.
A person who can influence others, if he possesses angelic traits and is charged with calling people to God, is called a prophet. If he abandons calling people to God (*tafvīz*) and occupies himself only with God, and is concealed by God, he is called a friend of God (*walī*). If he possesses animal characteristics and considers himself superior in transgression, he is called a magician or a jealous person. This indicates that miracles, blessings (*karamat*), magic, the evil eye (accuracy of the eye – *isâbat-i ayn*), ecstasy (*cezbe*) and magnificence (*mahābah*) are all from God’s influence and are among the powers of the heart.
The maneuvers of the heart are threefold: First, dreams, which are shown to everyone in a dream. The spiritual secrets shown in a dream are also shown to prophets and friends while they are awake. Second, knowledge (*ilm*), which is attained through teaching and instruction to the people. Prophets, friends, and virtuous persons of beautiful character (*ezkiyā*) know this through divine inspiration. Indeed, they know much knowledge and art without a teacher or education, and do things in a way that no one else does. This is called the science of esoteric knowledge (*ilm-i ladunnī*) and Divine Inspiration. Third, the power and influence of the heart which affects its own body. This applies to everyone. But prophets, friends, and those who are strong spiritually affect other bodies. However, those who have attained perfection in servitude, who have reached the summit of truth, who see all things as most beautiful and suitable, who enter into the realm of the heart, and who stand before God with proper manners, surrender to God in the station of trust (*tawakkul*) and are content with Him. They do not feel the need for supplication or striving, but remain separate from measures and maneuvers. For they find all things pleasing according to God’s will.
Therefore, whoever possesses these three qualities—namely, "dream while awake," "God-given knowledge," and "power of influence upon other bodies"—in a perfect person is accepted among the possessors of special powers (*hawāss-i evliyā*). Those influences are not actually from him, but rather occur through him, for it is known that God alone is the one who truly exerts them. For the heart of a perfect person has been purified from intention and desire, from greatness and selfishness, from movement and force, from maneuver and ability, from seeking and striving, even from everything other than God. He has obeyed Him and submitted to His will, and become accustomed to His pleasure; he has been happy and joyful with his tranquility. As the states of a perfect person have been explained above.
Therefore, the essence of the world’s essence, even the abode of the All-Merciful, is known as the heart of those who possess insight (*irfān*).
Nazm
1-Your description belongs with you
I cannot describe your heart
Your speech and expression belong with you
I cannot describe your heart
2-Every skill is your perfection
Every beauty is your splendor
Beauty and grace are with you
The tongue's description is with you; I cannot describe my heart to you.
Every skill is perfection in you; every beauty’s loveliness.
Zeal and desire are with you; delight and joy are with you. With love, the soul is with you; I cannot describe my heart to you.
If your thought were of God, there would be no otherness within you. Safety is with you; I cannot describe my heart to you.
If it were not for pride and hypocrisy, you are the Exalted House itself. Hidden treasures are with you; I cannot describe my heart to you.
Should the garment of flesh be set aside, you become a mirror reflecting the world. The vision of all things is with you; I cannot describe my heart to you.
No one knows your essence; the bounty has overflowed into the world. The delight of the beloved is with you; I cannot describe my heart to you.
You are the origin of the world, O heart! You are the place of reunion, O heart! Existence and non-existence are with you; I cannot describe my heart to you.
Do not grieve, for God is the slave; the soul is alive with you. The entire world is with you; I cannot describe my heart to you.