essence of human
iterally meaning the essence of human existence and a person's perception of themselves, wijdan (conscience) is a spiritual mechanism composed of the willpower, which chooses between good and evil, the spiritual intellect (fuad), which is the inner, most essential dimension of the heart, the inner power of perceptiveness (sensation or feeling), and consciousness. It is a mechanism through which a person perceives themselves, and feels or experiences and interprets existence and its relationship with God, providing for humans a window opening on belief, knowledge and love of God, and yearning for Him in proportion with the vitality of the above-mentioned four pillars. In this mechanism, which has various metaphysical depths, we can sense the voice of willpower, the discernments and observations of the spiritual intellect, the mind's acquired knowledge, fed or filtered by consciousness, and the sensations of the power of perceptiveness and the gifts of Divine knowledge that flow into it.
The conscience is also a conscious observer and interpreter in the sense that being aware of the innate powerlessness, poverty, and neediness of humanity, it feels the necessity of applying to and relying on a power that can satisfy humans in respect of these basic shortcomings in them. Consequently, the conscience takes refuge in the Divine Being with belief, submission, and reliance, and turns to Him with knowledge and love of Him and yearning for Him. In addition to studying, reflecting on, analyzing, and synthesizing the messages of all things and events in the name of knowledge and knowledge of God, the conscience has such a subtle, transcending power of expression based on its own dynamics and pillars that those who can hear its voice and judgments do not need anything else to understand the meaning of the messages of existence.
In thus speaking, I in no way mean that there is no need for rational knowledge, or that scientific research, experimental knowledge, or information acquired as a result of centuries-old experiences are insignificant. On the contrary, I would like to emphasize that, in addition to the assessment and benefit that we can derive from conclusions reached through reason, the results of experiences, and the perceptions of the five external senses, each according to their own value, there is another source of knowledge, which is based on inner experiences and intuitions and which can be attained without any means. This source, which leads humans to true knowledge through personal inner experiences without needing any means to discover or establish the truth, is the conscience. Even though such knowledge may sometimes be regarded as subjective, it is as important for those who are open to life at the level of the heart and spirit as the kind of knowledge acquired through known means of learning. Therefore, there have always been many who accept the conscience as a source of knowledge. According to these people, since the conscience leads us directly to the truth itself, rather than presenting to us its map or diagram, it is more significant and reliable as a source of knowledge. Even though the observation and study of things and events and the process of analyzing and synthesizing them enable us to observe the truth from afar and approach it to a certain extent, it cannot provide exact knowledge of it in its true nature and identity. However, the conscience perceives the truth without any means, examines it, and draws a decisive conclusion about it. Those who approach things and events from outside cannot go farther than studying or having some knowledge of these things according to their limited horizon of knowledge, their scope of observation, and personal viewpoints. Therefore, their conclusions are only of a relative value. But the conscience comprehends these regarding what and how they are in their true identity and nature. It transcends matter, is saved from the confines of space, and can grasp the truth itself in proportion to its purity and profundity.
In some of his treatises, Bediüzzaman draws a somewhat different picture of conscience and attributes important functions to it. According to him, the conscience is a conscious, innate mechanism of the same kind as Divine laws of "nature." Resembling the law of growth in seeds, the laws of creation in sperms or eggs, and the freezing and expansion of certain fluids, the conscience is a conscious law equipped with willpower which issues from the Divine Will, the spiritual intellect, consciousness, and the power of perceptiveness. It is an important tongue that sees, judges, and speaks correctly in proportion to the vitality of such pillars. Even though reason may err in its views, reflections, or judgments, the conscience always proclaims the existence of God in the language of its nature and pillars; it breathes with its vision of Him, contemplates and feels Him; and like a sunflower, driven by a sense of reliance and seeking help which is ingrained in it, it always fixes its eyes on Him. Its intuition always calls on it to remain wakeful; inspiration constantly illuminates its horizon; yearning, which can be regarded as accumulated knowledge of God, continuously indicates Him; and burning Divine love and the zeal to meet Him uninterruptedly invite it to the observation of the All-Known One with His Attributes, Names, and acts, whispering to it the fascinating aspects of life beyond carnality.
iterally meaning the essence of human existence and a person's perception of themselves, wijdan (conscience) is a spiritual mechanism composed of the willpower, which chooses between good and evil, the spiritual intellect (fuad), which is the inner, most essential dimension of the heart, the inner power of perceptiveness (sensation or feeling), and consciousness. It is a mechanism through which a person perceives themselves, and feels or experiences and interprets existence and its relationship with God, providing for humans a window opening on belief, knowledge and love of God, and yearning for Him in proportion with the vitality of the above-mentioned four pillars. In this mechanism, which has various metaphysical depths, we can sense the voice of willpower, the discernments and observations of the spiritual intellect, the mind's acquired knowledge, fed or filtered by consciousness, and the sensations of the power of perceptiveness and the gifts of Divine knowledge that flow into it.
The conscience is also a conscious observer and interpreter in the sense that being aware of the innate powerlessness, poverty, and neediness of humanity, it feels the necessity of applying to and relying on a power that can satisfy humans in respect of these basic shortcomings in them. Consequently, the conscience takes refuge in the Divine Being with belief, submission, and reliance, and turns to Him with knowledge and love of Him and yearning for Him. In addition to studying, reflecting on, analyzing, and synthesizing the messages of all things and events in the name of knowledge and knowledge of God, the conscience has such a subtle, transcending power of expression based on its own dynamics and pillars that those who can hear its voice and judgments do not need anything else to understand the meaning of the messages of existence.
In thus speaking, I in no way mean that there is no need for rational knowledge, or that scientific research, experimental knowledge, or information acquired as a result of centuries-old experiences are insignificant. On the contrary, I would like to emphasize that, in addition to the assessment and benefit that we can derive from conclusions reached through reason, the results of experiences, and the perceptions of the five external senses, each according to their own value, there is another source of knowledge, which is based on inner experiences and intuitions and which can be attained without any means. This source, which leads humans to true knowledge through personal inner experiences without needing any means to discover or establish the truth, is the conscience. Even though such knowledge may sometimes be regarded as subjective, it is as important for those who are open to life at the level of the heart and spirit as the kind of knowledge acquired through known means of learning. Therefore, there have always been many who accept the conscience as a source of knowledge. According to these people, since the conscience leads us directly to the truth itself, rather than presenting to us its map or diagram, it is more significant and reliable as a source of knowledge. Even though the observation and study of things and events and the process of analyzing and synthesizing them enable us to observe the truth from afar and approach it to a certain extent, it cannot provide exact knowledge of it in its true nature and identity. However, the conscience perceives the truth without any means, examines it, and draws a decisive conclusion about it. Those who approach things and events from outside cannot go farther than studying or having some knowledge of these things according to their limited horizon of knowledge, their scope of observation, and personal viewpoints. Therefore, their conclusions are only of a relative value. But the conscience comprehends these regarding what and how they are in their true identity and nature. It transcends matter, is saved from the confines of space, and can grasp the truth itself in proportion to its purity and profundity.
In some of his treatises, Bediüzzaman draws a somewhat different picture of conscience and attributes important functions to it. According to him, the conscience is a conscious, innate mechanism of the same kind as Divine laws of "nature." Resembling the law of growth in seeds, the laws of creation in sperms or eggs, and the freezing and expansion of certain fluids, the conscience is a conscious law equipped with willpower which issues from the Divine Will, the spiritual intellect, consciousness, and the power of perceptiveness. It is an important tongue that sees, judges, and speaks correctly in proportion to the vitality of such pillars. Even though reason may err in its views, reflections, or judgments, the conscience always proclaims the existence of God in the language of its nature and pillars; it breathes with its vision of Him, contemplates and feels Him; and like a sunflower, driven by a sense of reliance and seeking help which is ingrained in it, it always fixes its eyes on Him. Its intuition always calls on it to remain wakeful; inspiration constantly illuminates its horizon; yearning, which can be regarded as accumulated knowledge of God, continuously indicates Him; and burning Divine love and the zeal to meet Him uninterruptedly invite it to the observation of the All-Known One with His Attributes, Names, and acts, whispering to it the fascinating aspects of life beyond carnality.
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