With the tongue of the heart, he says, “Surely, this is not possible.” Hide the fault that you see on his face from him, because he is my friend. If any ugliness has appeared in the mirror, know that it is your own do not despise the mirror. If you prostrate youself a hundred times in front of a mirror, it never moves from its place. And I am the saint of the saint, the friend of the friend therefore I am less easily shaken, more firm. I said, “O.K., let it be so, but what happiness does it bring to me?” If I were to be proud of it, it would be very ugly but Mevlana, if one looks at the attributes defined by the Qur’an and the sayings of the Prophet, is a saint. This is the whole of the words that do not end and will not end until the Resurrection. Then you see the “One without a beginning” from “the One without a beginning” and the subtlety of the ayat “He sees the eyes” (Surah Anam VI:103) is also an indication of this. The subtle points of the Qur’an, “They love God, and God loves them” (Surah Maida V:54) are indications of the effect of this love. Something reaches you from the Kadim, the Eternal One. But you bring prayers to Him, because that Court that is without any need likes your prayers and wishes and you, due to those prayers, can escape these events and find safety. What is it worth to bring cumins to Kirman? Who will it make happy? What will it cost? There is such a great palace there, one without prayers or wishes He does not expect anything from anybody. It is the soul, but what is it when you have placed the soul underneath your arm? It is that power that is within you, by means of which you move and attain liberation. Where can the one who is “created afterwards” find the one who has no beginning? How can he understand Him? Where is the soul and the great God that has created everything? The Truth is the Kadim, the Ancient One He is the being who has no beginning. May God not deprive us of his abundant blessings. This book was gathered from the words of the beloved Mevlana Shamsuddin Tabrizi, the Sultan of those who have attained. I begin in the name of God, the infinitely Compassionate and Merciful, and I ask His help. This study employs descriptive-analytical methods based on structuralism, uses Shams Tabrizi’ s discourse, and intends to study the changing personality in the evolutional process and to formulate theories of repeating the changing personality starting point at the end of the journey and moving out the stagnation of the changing personality variable character in the evolutionary development.Selections from The Conversations ( Maqalat) Sometimes the changing personality’ s steps are barriers for him this volatile makes personality separate in the changing personality.
#Discourse of shams tabrizi full
After passing these stages, the changing personality takes steps in a difficult journey full of barriers these barriers are varied in the mystical journey of changing personality and are appeared in various forms for the mystical changing personality. These stages call the changing personality through the inner voice in a way that he lapses into unconsciousness. He has to begin this journey to reach the evolution or get to the ultimate goal but in Shams Tabrizi’ s discourse, starting the journey is contingent to passing other stages. In Shams Tabrizi’ s discourse, changing personality through a mystical journey complements his personality traits.
The mystical changing personality in Shams Tabrizi’ s discourse, like the hero of the epic genre has a variety of tools at his disposal however, simultaneously, he is distinguished from an epic hero. In mystical works and lyric prosaic works, more specifically in Shams Tabriz’ s discourse, the evolution of personality is revealed in various forms. Changing personality development is also an important issue in mysticism and lyric prosaic works so that it approaches personality evolution through an intricate process. One of the most obvious and varied characteristics of mysticism, mystical works and lyric prosaic works is changing personality.