Barahin-e-Ahmadiyya Part IV — Page 156
BarĀhĪn-e-a H madiyya — Part Four 156 accordance with their status, because the Spirit of God—by virtue of its being perfect, ever-present, ever-seeing, and being the Cause of all causes—operates in every particle and every human spirit. Therefore, the extent to which a man hungers and thirsts for spiritual bounties and nearness to God, and to the extent he maintains the sanctity of his spiritual life, and to the extent he surrenders himself to God, and to the extent he purifies his understanding and faith—it is to that same extent that he benefits from this natural grace. This grace had begun to work from the day man was created. This is the inner revelation which is inherent within the soul of man. Hence, the human soul is a living book of God’s revelation. After this, he states that since conceit is also a part of human nature, the thoughts that come to the minds of human beings—which the Brahm u people call ‘revelation’ or ‘inspiration’— are not worthy of complete reliance. Rather, the Brahm u s regard moral strength to be the touchstone for verifying these ideas, which carry the possibility of being either true or false; and they call the faculty through which they make this decision ‘reason’. This is the essence of the Pundit’s discourse. Obviously, the intent of all of the Pundit’s discourses is that what he and his brothers in faith call ‘revelation’ are only ordinary thoughts that routinely cross the mind of common people and which, according to the admission of the Pundit, are not immune to the possibility of errors and faults. However, the revelation that the books of God refer to as the Word of God, divine revelation, and converse of the One and Only God is a completely distinct light. It is far higher and superior than human thoughts and faculties. With regard to this heavenly light, which is a voice from the unseen with no intervention at all from any man’s thoughts or nature, the Pundit holds the view that it is impossible and impractical because it is contrary to nature and is a supernormal phe- nomenon. He further believes that it is absolutely impossible that God reveals His Word upon any human; rather, revelation is the name given only to those thoughts which occur in the minds of people in the usual and intrinsic manner—sometimes they are true, and sometimes false;