Studies in Islamic Mysticism,
by Reynold A. Nicholson,  pg 247
And I was seeking Her from myself, though
She was ever beside me. I marveled how She
was hidden from me by myself
And I ceased not from going with Her to and
fro in myself (in search of Her), because my
senses were intoxicated by the wine of Her beauties,
Traveling from the knowledge of certainty
to the intuition thereof; then journeying to
the fact thereof, where the Truth is.
(So was I seeking Her within me) until there
rose from me to mine eye a gleam, and the splendor
of my daybreak shone forth and my darkness vanished.
Here I reached a point from which the intellect
recoils before gaining it, where from myself I was
being joined and united to myself.
And when I attained unto myself, I beamed with
joy because of a certainty that saved me from
saddling for my journey;
And since I was seeking myself from myself,
I directed myself to myself, and my soul showed
the way to me by means of me.
And when I removed the curtains of the shroud of
sense which the mysteries of mine own ordainment
had let down, I lifted my soul's curtain by unveiling
her, and 'twas she that granted my request (that
the veil should be removed).
And I was that which cleansed the mirror of
my essence from the rust of my attributes, and
the rays that surrounded it were from myself;
And I caused myself to behold myself, inasmuch
as in my beholding there existed none other than
myself who might decree the intrusion (of duality).
And when I uttered my name, that which
uttered it caused me to hear it, though
(in truth) 'twas my soul that listened and
pronounced my name while sensation was banished.
And I embraced myself, but not through contact
of my limbs with my ribs: nay, I embraced my very essence.
And I let myself smell my own perfume,
while the perfume of my breath made fragrant
the scents of bruised spices.
And the whole of me was transcending the
dualism of sensation, howbeit my transcendence
was in myself, since I had unified my essence.
Human thought distinguishes the essence of God
from His attributes, names, and actions, but
in the mystic's vision of Oneness all is
essentialised and every partial relation identified
with the Whole.
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