The splendid writing or the good word appears to the good, beautiful character in its acceptance of pain and its deflagration, and this is more than labor. It is a birth in truth and in splendor. Both are emanation from God, and if you are worried from this statement [it is possible to say that] they are the creation of God. The human being is not a creator who brings about things from nothing. The Creator improvises for you from whatever the Creator has received from the Creator’s own inspiration. Your Lord is alone the Creator and you receive whatever He inspires you in order that you might be perceived as new and the people think that they subsist on you, while the truth is that they receive from you whatever you have received from your Lord.

Is creativity about sharing as it is with giving birth to a baby? The baby comes from the meeting of the male and the female. Whence the fetus of thought and art comes? You would be called creative whenever you say things as no other person said, however, though we say that those things are yours or they are from you, nevertheless, you are the one entrusted for them. The human being adds nothing on creation which was once made. The human being orders the creation which he/[she] has received. It is ascribed to him/[her]since he/[she] has known how to receive and to hand it over.

To hand over a heritage is not an automatic recurrence. It requires embracement with love, namely a new birth. However you give birth from a seed which God has plated within you. The new (creation) in the good word is beautiful. The Word was in the beginning and whatever came after it were images of that Word, while God alone is the Creator of words. And based on this [new] creativity, which adds nothing to God, we say about the great people of art and word that they are creators.

We are encountering here a difficult question in relation to the nature of the word. You pronounce the word anew through the magnificent fusion between its meaning and its articulated form. However, we will not undertake this question since at the end we do not know how the words come. How is their form in us? And how they come to be articulated verbally? Of course, you cannot perceive the meaning without the word being articulated by your tongue or by your pen, since there is no thought without vesture. There is no word (meaning) without it being embodied. John said about Jesus: “And the Word became flesh and He pitched His tent in our neighborhood.” This is the meaning of the well known translation of the verse: “He dwelt among us” [John 1:14]. And the meaning is that we are scattered on earth and we settle down whenever He accompanies us and we adhere to Him pitching our tent next to His.

In the introduction of the fourth Gospel we read:  “In the beginning was the Word, and the Word was with God, and the Word was God.” [John 1:1] The ‘Word’ appears in its masculine form [of the Arabic language] and we have translated it in this way in order to remain faithful to the Greek original, meaning that this is the Word of God, namely an independent divine existence, and not a mere incidental divine articulation.

God is revealed within you and then through you, in order that you might become God’s word. And you might become a word to the extent that you are christ [i.e. messiah or an anointed one], since Jesus the Nazarene brings forth chrsits [anointed ones]. And if we say that Christ, after resurrection, is alive forever it denotes that He is the source of life (the life-giver) within us, day by day and minute by minute. Christ is propagated, in the sense that from Him christs [anointed ones] are emanated, namely people who are anointed by the grace of His spirit.

No word of life would come forth from you unless it was the fruit of divine bestowal. The human being is not a creator who brings the things forth from nothing. After creation ‘nothing’ has no existence. God empowers you and that is why you have [inner] significance, and because, through God’s word, you truly become a transmitter of truth. Thus, there is no sense in the assumed philosophical search of the relationship between God and you. I understand the philosophical variation between these two existents; however the [fervent] lovers repudiate philosophy after the union [with God].

We are still the slaves of pure mind. In a dual mindset we search for that which is ours and that which is God’s. However, the [fervent] lovers do not argue about the relationship between that which is to the one and that which is the other’s. In love [as Eros] the search for what belongs to me and what belongs to the other has been repudiated. You cannot discern the mind that is enlightened by grace from grace. And if you live in it and through it, then, you do not search for articulations. I understand this insistence on the mind as the concerns of the medieval philosophies, which were the slaves of the Greeks. But those who have known the light of God through inspiration; those have been freed from the Greeks and have become of the Word of God, which is the life of God.

This does not mean that we abolish the mind; rather we enlighten it by the divine mind which is the inspiration. And whenever the word of God descends upon us we live through the light poured upon us, so that God might live in our words. And in this we are formed, that is to say that our words come to be on the image of the divine Word. The divine Word and the divine utterance are one for our ears and hearts, in order to hear what your God has put in these hearts.

And the Grace is the word of God, or they are one, in order that the created words, of our tongues, might pass away and we hear only whatever has been precipitated from the divine mind.

Translated by Sylvie Avakian-Maamarbashi

Original Text: “الكتابة البهيّة” –An Nahar- 15.06.2013