Human Reality and its Shadow
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It is true, and there is not an iota of doubt about it, that the true reality of a human being is in the higher world (calam-i culwi) and that its shadow (i.e., the earthly body) is in the lower world (calam-i sufli). Some clear proofs of this fact are as follows:
First proof: It is mentioned in many sayings of the wise Qur'an that all things are in pairs from the moment of their creation and that nothing can be single and exempt from this law of duality. Only the Divine Essence is single and odd, and nothing else is like that.
Second proof: God says in surah-yi Nahl that He also created a shadow of each of His creatures for the benefit of humankind (16:81). This means that the Almighty created the human soul in the world of command (calam-i amr) and made the body its shadow in the world of creation (calam-i khalq), just as the locus of manifestation (mazhar, i.e., shadow) of the Supreme Pen is the holy Prophet and that of the Guarded Tablet is the manifest Imam. Indeed, this noble verse also presents the reality of the locus of manifestation. That is, the dense body in this world is the mazhar (shadow) of its subtle soul, which is in paradise (i.e., the higher world).
Third proof: The above verse (16:81) also alludes to the wisdom that every successful believing man and woman can get the miraculous shirt. This [shirt] is the true reality of the human being and the higher end of the soul, which is in paradise. So, when a fortunate person puts on this luminous shirt (i.e., paradisal attire), he sees himself in paradise. This is the merging of a person with his origin and true reality.
Fourth proof: Certainly, your existence is twofold, that is, each of you is simultaneously in paradise and here in this world. One of the glorious proofs of this is mentioned at the very beginning of the book: A Thousand Wisdoms. The translation of the Qur'anic verse is: "And He has given you of all that you have asked Him" (14:34). This Divine saying refers to your pure and subtle existence in paradise, which is satisfied in all respects, and not to your mundane existence. Every prudent person will value this proof highly.
Fifth proof: You see in the wise Qur'an that people are created from the Single Soul (nafs-i wahidah), i.e., from the Adam of the time, and then they are [again] enfolded in him. This means that this very sublime rank is everyone's higher "I" (ana'-yi culwi) as well as the higher end of their souls, which is [always] in paradise.
Sixth proof: God is eternal in His essence as well as in His attributes. Therefore, He, may His glory be glorified, always enfolds all things in the centre and then unfolds them. In this way, the essence of oneness of all things never ends from the centre, but always remains and exists as the imprint of azal. Just as when the wise Qur'an was sent down from the Guarded Tablet to this world, the law for it was that it should remain in the world of command in a form appropriate to that world, and that it should also come to this world of creation in a form appropriate to this world (85:21-22).
Seventh proof: The example of God's rope mentioned in the mighty Qur'an (3:103) is no ordinary example, but there is extreme comprehensiveness in its wisdom. One of its clear indications is that the human soul is also a small rope connected to God's rope. This rope is both whole and has two ends. Its higher end is in paradise, and its lower end is in this world. This shows that the true reality of a human being is in paradise.
Eighth proof: There is a saying: "Whoever recognises their own soul, indeed recognises their Lord". How is it possible for a person to recognise his Lord based on the presumption of his vegetative soul, animal soul and ordinary human soul? Yes, it is true that "nafsahu (own soul)" here means the Perfect Man, for he is the real soul of an carif, and his recognition is the recognition of the Lord. The soul (i.e., light) of the true guide (murshid) enters the follower (murid) and guides him internally, because the Perfect Human Being is the one who can walk in the personal worlds of people by the light given to him by God (6:122). This shows that the exalted Imam is the fourth soul, for everyone in general and his murids in particular, in which is paradise. In this sense, you are in paradise, as well as in this world.
Ninth proof: The noble verse of surah-yi Furqan (25:45) has attracted the attention of many sufis and carifs. Which shadow is it? Is it an ordinary shadow or a special one? Or the special of the special? Subhana'llah! This is God's shadow (25:45), because this question [in the verse] is about the place of didar (Sacred Sanctuary). This is the greatest secret that if the sun has no shadow, then how is God's shadow possible? So, remember this wonderful point that the image of the sun is its shadow, and similarly, the locus of manifestation of God's light is itself God's shadow as well as your higher "I".
Monday 1 Jumada al-Awwal 1419 AH / 24 August 1998
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