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Leave your self and come!
From the Kitab al-Was?'il by Isma'il Ibn Sawdak?n, edited and translated into German by Manfred Profitlich, Freiburg, 1973. It is the book of questions Ibn Sawdak?n asked his Master and the answers Ibn 'Arabi gave.
27. Have you not heard the allusion made by Abu Yazid , may God have mercy upon him, when he said, "I stayed with those who struggle with themselves, but I could not see a way with them; I stayed with those who fast and pray, through countless spiritual stations, partaking in each and every one, but I could not see a way with them. So I asked, 'My Lord, how is the way to You?' and He replied, 'Leave your self and come!'
Thus He shortened the way for him, and this is the most benevolent and succinct address of its kind. When he left his self, the Real stood in his place, and this is the closest of ways.
61. I asked him (May God be pleased with him) about the true meaning of the address which Abu Yazid reported came to him from God, 'Leave your self (nafs) and come!'. I asked, "Did he mean the form of his self as such?"
Thereupon he - may God the Exalted assist him - replied, "Yes, He called him from the form of his self to the image of the Real (s?ratu-l-haqq), according to which God created Adam (Peace be on him). But the self only takes this latter form when it leaves behind any connection to other than God, glory to Him! If it were not thus, then the meaning would be: 'Leave your essence (dh?t) and come!', but this is not the case."
Then I asked, "My master, how is one to follow this special Path?"
He - may God the Exalted confer honour on him - replied, "One must not allow oneself to be connected to any of the created things nor dwell with them, unless God becomes its point of reference. Peace through perfection!"
www.ibnarabisociety.org
27. Have you not heard the allusion made by Abu Yazid , may God have mercy upon him, when he said, "I stayed with those who struggle with themselves, but I could not see a way with them; I stayed with those who fast and pray, through countless spiritual stations, partaking in each and every one, but I could not see a way with them. So I asked, 'My Lord, how is the way to You?' and He replied, 'Leave your self and come!'
Thus He shortened the way for him, and this is the most benevolent and succinct address of its kind. When he left his self, the Real stood in his place, and this is the closest of ways.
61. I asked him (May God be pleased with him) about the true meaning of the address which Abu Yazid reported came to him from God, 'Leave your self (nafs) and come!'. I asked, "Did he mean the form of his self as such?"
Thereupon he - may God the Exalted assist him - replied, "Yes, He called him from the form of his self to the image of the Real (s?ratu-l-haqq), according to which God created Adam (Peace be on him). But the self only takes this latter form when it leaves behind any connection to other than God, glory to Him! If it were not thus, then the meaning would be: 'Leave your essence (dh?t) and come!', but this is not the case."
Then I asked, "My master, how is one to follow this special Path?"
He - may God the Exalted confer honour on him - replied, "One must not allow oneself to be connected to any of the created things nor dwell with them, unless God becomes its point of reference. Peace through perfection!"
www.ibnarabisociety.org
Comments on this journal
Is an Absolute POV (point of reference/View) possible for limited beings? What of an abstract one? Like al-Quran, which speaks of everything and nothing at the same time? Is that not the better path when no absolute is trusworthy, since we are not absolute judges?