خلاصة:
Mystics have spoken of spiritual experiences that have caused a change in their attitude. The fundamental question of this research is: what position does the spiritual experience of love hold in the mystical ghazals of "Bedil Dehlavi"? And what conclusion can be drawn from its psychological analysis? From the examination of "Bedil's" ghazals, the infiltration of love emerges as his poetic message. This infiltration is not merely a definition of love, but a personal spiritual experience with blessed consequences. The mode of psychological action of love leads to seeing the beauties of the beloved (rather than his beauty causing the capture of love). The presence of love and the beloved in the heart, and their blending within the vessel of the mystic's psyche and heart, beautifies his soul; a mirror in which beauties are reflected, meaning he has attained an understanding of various levels of God's beauties, reflecting beauty to the outside of the heart. Therefore, the external world becomes aesthetic in the eyes and heart of the mystic and reveals the beauty within him. This time, external beauty manifests in the eye and heart of the mystic, which is the same beauty of the Supreme Beloved. Thus, the repeated reflection of a beauty in several mirrors, and in the mirror of the mystic's heart or soul and psyche, leads him to union with the beloved and everything related to him; the result of this union with love and the traces of the beloved is aestheticism. As the mystic sees humans, death, and other phenomena as beautiful. The result of aestheticism is reaching universal peace and loving everything and everyone. Even evils, in his view, are beauties in disguise. The colors that the eternal painter bestows upon existence are all beautiful. Aestheticism and universal peace drive the mystic to believe in the 'best system' (Nizam-e Ahsan). The secret of Bedil's aestheticism lies in his romantic way of looking at the whole of existence and its best system, where everything is good in its own place, and this is an individual experience.
ملخص الجهاز:
The spiritual evolution of this mystic poet in aestheticism is such that the mystic, through observing the grace and generosity of God the Almighty in creation (gnosis) or through a gifted endowment, attains the personal experience of love; the perfection of this experience is seeing the entire universe as beautiful, which is a reflection of the mystic's inner world.
Bidel has described the experience of the thirst of love and the need for the Supreme Beloved, and that this thirst and this experience can only be found in the shining of the Beloved upon the lover, as follows: {SWith perfect union, we are estranged from connection#Like a wine goblet, we have it to our lips and are intoxicated#The sun's ray cannot be found except in the earth#One earth and heaven, from our own essence, we are far S} (Ibid, p.
The beauty of the consequence of the mystic's spiritual union with love and the Beloved The consequence of a romantic way of looking at existence and realizing that every color is from the Eternal Master Painter, is a single Layla that wanders and manifests in different tribes (different aspects of existence).
135, Ghazal 70) In the atmosphere of spiritual solitude and detachment from the 'other,' which is a kind of wonder and annihilation, the mystic's body also becomes pure and soul-like, and in this union, every other thing is a mirror in which the beauty of the Truth can be be seen.
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