Fatma Han›m Sultan Türbesi
This assumption through the inner centres shows the scale of the inner stages of the heart. Hüdâyî insists on the importance and centrality of the heart. However he combines the Celvetî education with Halvetî understanding of the inner centres. This is why his presentation can appear to be somehow confusing. He cannot still present a complete and developed systematic understanding of Sufi psychology. For instance he reminds that God established a link between the spirit and the bodies who have each their own station and location, but he immediately stresses on the importance of the heart by indicating that: “Your heart is to be illuminated by the light of the realisation of Unity and to be adorned with the stars of the beautiful virtues”42. This heart which is adorned and has reach its own heaven is this heart that Hüdâyî compares to a garden in which grows the tree of love43. The process of purifying the heart consists in emptying it from anything as it is also understood among the Kubrawî tradition. Hüdâyî says quoting a hadîth qudsî that when the heart is empty from the love for the world and the next world God fills it with his love43. This love cannot be separated from the love to the Prophet who is defined by Hüdâyî as the pole of love. It is through this love that God establishes his own love in his servant. The relation that describes Hüdâyî is again a relation of correspondence, similarity and reflection. The inner centres of the Prophet, secret consciousness, heart and soul, through love, reflects on the inner centres of the novice, and allow God’s light to illuminate them. The understanding of Hüdâyî in his text on love offers a restrictive picture of the inner centres. While he mentions first secret consciousness, heart 204
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