He is to divert the heart which is the focus of Allah's...

He is to divert the heart which is the focus of Allah's attention from the different and diverse directions, which are real idols, directing it towards the qiblah of the truth, which is the origin of the origins of the blessings of the heavens and the earth, and doing away with the custom of other [ ghayr ] and otherness [ ghayriyyat ] so as to get the secret of “ I have turned my face toward Him Who originated the heavens and the earth” [^1] to some extent, and to have in his heart an example of the manifestations and gleams of the invisible world of the (Divine) Names, so that the diverse directions and the different multiplicities may be burnt away by the divine gleam.

Allah, the Exalted, would help him, and the small and big idols in the inmost corner of the heart may be destroyed by the hand of (His) guardianship. However, this is an endless story, so let me drop it and go by.

Chapter 2: On Some Of The Cordial Disciplines Of Orientation O you traveler to Allah, know that by turning the outer side of your appearance away from the dispersed points of the world of nature, and turning it to a single point, you have claimed two of the inborn divine dispositions, which the hand of the Invisible has hidden in your essential nature [ khamīra-i dhāt ], and Allah, with the hand of Beauty and Majesty, has mixed your nature [ tīnat ] with them, and you have shown these two inborn states in mundane and visible displays.

And, in order not to be deprived of the light of these two divine dispositions, you have proven that you have apparently turned away from all directions, and you solely faced the qiblah , which is the place of the appearance of Allah's hand and power. The two divine dispositions are, first, repugnance to imperfection and the imperfect, and, second, loving perfection and the perfect.

These two, of which one is original and autogenic, and the other is subordinate and a shadow, are of the dispositions, which are mixed with the nature of the family of mankind without exception. They are in the whole human species disregarding their differences in beliefs, characters, habits, temperaments, places, traditions, and whether nomads or urbans, uncivilized or civilized, learned or ignorant, godly or naturalists.

In all of these the two innate dispositions are concocted, even if they themselves do not recognize them in themselves, and differ in distinguishing perfection and imperfection, and the perfect and the imperfect.