It is the same because the knowers have eyes in their hearts that knowledge opens to them. They see in you what you do not know about yourself because you do not have that eye. This is why Al-Junaid Al-Knowing said: Who can speak about your secret while you are silent? And silence is not speaking, so it means knowing about you what you do not know about yourself, like a hidden person. Bad mood is known to the doctor if he looks at you, but you and these psychiatrists do not know it .

And know that the sheikhs only warned against taking companionship from women and from the company of juveniles because of the natural inclination we mentioned. The aspirant should not take companionship from women until he returns to himself as a woman. If he feminizes and joins the lower world and sees the upper world’s adoration for him and witnesses himself in every condition. And at a time when he is permanently married and does not see for himself in his formal appearance and condition that he is male, nor that he is a man at all, but rather pure femininity, and he becomes pregnant from that marriage and gives birth, and in that case it is permissible for him to take kindness from women, and it does not harm him to incline towards them and love them. As for taking knowledgeable people, it is absolute because what is witnessed by them is the divine, holy, absolute hand in taking and giving and all. A person who knows his situation, and the path is completely sincere. He does

In knowing the difference between desire and will, between the desire of this world and the desire of Paradise, the difference between pleasure and desire, and knowing the position of one who desires and desires, and one who does not desire and does not desire, and one who desires and does not desire, and one who desires and does not desire.

The Lord of the will is the Master and Controller *** The affairs of beings are conducted according to His will

And desire for nature is its origin *** So whoever desires Nature has no tenderness.

No slaves of nature *** will ever rejoice in his dominion in the two places with his emancipation.

And the provisions of pleasure are divided *** in every existing thing with the horizon of its jurisprudence .

Know, may God help you, that the master and perfect worshiper of God’s people, the owner of the station, yearns and yearns for His perfection, so He gives everyone who has a right his due, for He sees His assembly, for in Him everything is true.

The person in this situation is one of perishability who does not desire or covet because he only witnesses the truth with the eye of the truth in a state of annihilation from seeing himself, so he does not desire because the truth cannot be described by desire and he does not desire because he is unknown and does not know anyone other than his Lord. He does not know the universes nor his soul due to his absence of his Lord from all things, so He is unseen. He does not desire, because knowledge of what is desired is one of the requirements of this ruling .

The ascetic does not desire and desire, for the blessings were created for him. He sees them as a veil placed upon him, so he is repelled from them, so he does not desire them, and she desires them because she knows that they were created for him. The ascetic takes them out of kindness and selflessness if he is of a position. Because blessings are only desired by the one whom you see fulfilling their rights, which is thanking the benefactor for what God has bestowed upon him .

Then know that lust is a natural, restricted will, and will is a divine, spiritual, natural attribute whose attachment remains non-existent, and it is more general in its attachment than lust, for every fact of them relates to what is appropriate, and what is appropriate is what associates it in origin, so desire relates only to the attainment of a natural matter, so if a person finds an inclination towards something other than natural. Such as his inclination to perceive meanings, higher spirits, perfection, and to see the truth and knowledge of it, is not devoid of this inclination. As for his inclination to all of that by way of taking pleasure in imagining my images, that is the attachment of desire and its inclination for the sake of the image. If imagination embodies what is not a body, then that is an act of nature, even if that inclination is related to something other than this. The imagination that occurs, rather, the meanings, spirits, and perfection remain in their sta