of God, not to His Nature and Attributes. Thinking on God may soon
end in unbelief. In order that thought may work, its object must be
limited, and the Divine Nature and Attributes are unlimited. Hence a
student should contemplate on the objects of Creation, noticing their
[relative] permanence and impermanence, and realising the position and
changes of each in its phenomenal aspect. He will thus be led to the
knowledge of the Creator. Hence the Seeker should [while not neglecting
outward activities, holy recitations and other duties] contemplate from
time to time on Creation--Seeing the Wisdom of the Creator therein--,
on his desires, on the heart and the body; he should enquire into his
stages from the beginning of Creation to its end, and study his own
character. His contemplation should be in conformity with Religion,
based upon knowledge and experience, and irrespective of considerations
of gain and loss, so that he may develop insight. Right contemplation
achieves in a short time the results of long practice and worship. The
Prophet has said, "Contemplation for an hour is better than [formal]
worship for sixty years."
As the range of the _outer_ vision differs with different men, so is
it the case with _insight_, or the _inner_ vision. Some see as far as
Heaven, some as far as the Divine Throne. A few have the _perfect_
insight which pierces through all Creation to the Creator.
The end of contemplation is the advancement of knowledge and the
acquisition of wisdom. When the heart develops knowledge and wisdom,
there is a change in its condition. With that change, there comes a
change in conduct as well, and the man _turns_. With the _turning_,
he begins to tread the Path. Treading attracts him to God. _Then_ a
current of Divine attraction may carry him to a stage inaccessible to
men and genii by exertion and asceticism....
If thou longest and dost not succeed, be not dejected; for, as the
Great Lord has said, "Asking is for men, acceptance for God."--_Letter
60._
RENUNCIATION.
The _first_ duty incumbent upon a Seeker is the practice of =Tajrîd=
and =Tafrîd=. The one is to quit present possessions; the other, to
cease to care for the morrow. The _second_ duty is seclusion, outer and
inner. Outer seclusion consists in flying from the world and turning
thy face to the wall, in order that thou mayest give up thy life on the
Divine threshold; inner seclusion consists in cleansing the heart of
all thoughts connected with the non-God, whether the non-God be earth
or heaven.
The _third_ duty is at-onement in speech and thought, which consists
in ceasing to speak and think of the non-God. The _fourth_ duty is
the practice of moderation in speech, food and sleep, since this
triad supports the desire-nature. Too much speaking is a bar to holy
recitations; too much sleep interferes with meditation; too much food
brings on inertia and checks the performance of duties.
Purity of body as well as of mind is necessary at all times--purity of
body _alone_ is not sufficient--in order that the Divine Attraction may
uplift thee to a stage unattainable by _all_ the efforts and ascetic
practices of _all_ genii and men put together. Very easy to speak of
this, but very hard the practice--since this practice does not lie
with the bodily organs or elements, but with the Heart and the Soul
which are beyond our control. The gate to the Path is Knowledge and
Wisdom. He who avoids this gate has to plod on his way through an
endless forest infested by demons, and ends by losing his life and
faith....
Eternal Life is the life in Spirit without a body. It is attained by
Love, not by obedience. Servants wait for an order and seek remedies
for their ailments; Lovers are impelled by Love and invite ailments
without asking for a remedy. The Beloved ever cries, "Stay at a
distance lest thou shouldst perish." The Lover answers, "I am prepared
from the very beginning to give up my life. Death is better than a life
without Thee." The life of the body has no value on the Path. Whoso
cares for the one has no business with the other. Love says to thee:
"Give up a life which must turn into dust, and I shall instal thee on
the throne of Glorious At-onement. Now the choice is thine."
Although there is no heart _without_ love, yet the priceless treasure
of Divine Love does not fall to the lot of greedy and mean fellows, who
are content with prayers and fasts, and have but given up their earthly
claims for higher honours.
Be cheerful and hopeful, for the Door of Compassion is open.
God has created doubt interfering with conviction, the lower nature
veiling the face of Truth, duality warring with monotheism, the alloy
claiming the place of the genuine coin, a thousand foes arrayed against
each friend, a temple of idols facing every mosque, a suffering
balancing each blessing. "He does all this; but man, awe-stricken,
cannot breathe a sigh: for His Face is like a mirror, and a mirror is
clouded by breathing."--_Letter 61._
ON THE SAME.
=Tajrîd= and =Tafrîd= are indispensable for a Disciple. The one is
the renunciation of the world and of outer concerns; the other is the
renunciation of self. No impurity in his heart, no burden on his back,
no market in his bosom;--not reckoned with any class of people, not
concerned with any particular object, his aspirations soaring above
earth, heaven and the Divine Throne,--such a Disciple rests in his
Beloved. The Beloved away, all the worlds cannot please; their absence
leaves no void when He is there. As said by a noble soul, "No grief in
the company of God; no joy in the company of the non-God." One away
from God is at the very centre of sorrow and suffering, albeit he may
hold the key of all the treasures of the earth. One attached to God,
however poor, is king of heaven and earth. =Khwâjâ Sirrî Saqtî= was
wont to pray: "O God! punish me, if such be Thy Will, any way save by
veiling Thyself." This is the only real hell.... As observed by some
one, "With Thee, the heart is a mosque; without Thee, 'tis but a shrine
of idols. With Thee, the heart is a heaven; the heart without Thee is a
hell."
In short, when the Disciple realises the Greatness of God, feels the
pangs of His seeking, knows that "Who gains Him gains all, who loses
Him loses all," and finds that he can dispense with all save Him,--he
then overcomes his old habits and unfolds the vision, "I am from God
and for God." Life and death, acceptance and rejection, praise and
blame, are thenceforth equal in his eyes. Heaven and earth find no
place in his heart. He bows to none for food, clothes or money. His
Goal being the Divine Sanctuary, he longs for naught save God.--_Letter
62._
THE CLEARING OF THE PATH.
The Path should be cleared of all impurities inherent in the lower
self.... The Great Ones have declared: "He that takes a step in
obedience to his desire-nature loves it better than God. He cannot be a
believer: how can he be a Saint?"
Nothing but constant _turning_ (=Taubâh=) can guard the Path against
the onslaughts of the desire-nature. As the ordinary soul should turn
from sensuality, cruelty and avarice, so should the developed soul turn
from purity, worship and meditation. The Sages have said: "Thou must
acquire all virtues, such as truth, purity and worship. When acquired,
thou must scatter them in the air of supreme Indifference. Were all
Prophets, Saints and Angels to sing the hymn of His Unity, their final
chorus would end thus: 'We turn to God from all we have said.[13]'"
[13] Or "We retract with repentance what we have said."--_Trs._
Art thou endowed with the purity of all the Saints, plume thyself not
over it; art thou distressed with a thousand shocks, seek not refuge in
flight.
He that does not burn himself here in the fire of =Taubâh= certainly
deserves the doom of hell-fire. So burn thou to-day in the fire of
=Taubâh= whatever thou knowest of thyself, be it merit or defect. If
to-day thou dost not cast aside the thorns from thy Path, they will
hereafter turn into arrows and pierce thy heart.--_Letter 63._
SELF-CONTROL.
The Self-controlled is one who has freed himself from the bondage of
self. The seven hells and the eight heavens are too narrow to hold
him--only the vast expanse of God is wide enough to receive him.
If the joy of heaven and the torture of hell ceased to be, there would
be no loss to the spiritual aspect of God. "What a Vastness! If the
worlds were not, It would not be less by a hair's breadth. The kingdom
of Its Glory is truly without beginning or end."
Freedom from self leads to freedom from all. So long as thou art bound
to any of the lower qualities, thou art its slave.... The Path is a
jealous master and will not put up with any partner. So long as thou
art a friend to self, thou art a stranger to God. Be then estranged
from self that thou mayest unite with Him. The dead wall of self cannot
be pulled down save with the help of a perfect Teacher.
Self-control will not allow thee to look down upon any creature, _e.
g._ to tread upon even the lowliest ant in thy way. Wert thou able to
raise the veil of ignorance from thine eyes, then wouldst thou see each
and every being seeking and adoring God.
The Prophet prayed, "Show me things as they are." His senior disciple
ever prayed: "O God, show me truth and untruth, and help me to follow
the one and avoid the other." So it is said: "When God seeks the
welfare of a man, He shows his defects to him," that he may change from
a temple of idols into a mosque.
* * * * *
Rest assured that thou hast nothing but good to expect, once self has
been stripped off from thee. So long as thy self lies before thee,
thou canst but swell in self-respect. A Satan in very truth is he that
respects self, whether in the guise of angel or of man, whether on
earth, in heaven or in hell. Self-respect consists in not transcending
self. "Endless as the veils are, none is thicker than self-conceit.
Know its destruction as thy foremost duty."--_Letter 64._
TRUTH.
=Khwâjâ Zunnoon= of Egypt says: "Truth is the Sword of God on earth.
It may not be laid on anything without cutting it." Truth consists in
looking to the Actor, and not to His instruments. True Faith consists
in ceasing to desire anything save Truth....
Once upon a time =Zunnoon=, while returning from Jerusalem, saw a
figure loom in the distance, and desired to question it. On drawing
near, it was found to be an old woman clad in wool, with a stick in her
hand. =Zunnoon= said, "Whence comest thou?" The dame replied, "From
God." =Zunnoon= again enquired, "Whither dost thou go?" The old woman
rejoined, "To God." =Zunnoon= then offered her a gold coin. She refused
the gift, saying, "What an illusion has overcome thee? I work for God
and do not receive anything save what comes from Him. As I worship Him
and Him alone, I cannot receive what is not Himself and comes from
other than Himself." Having spoken thus, she vanished. Such is to be
the ideal of the aspirant.
Working for God alone is the test of true devotion. Some think they
work for Him, but they work for Themselves. They have conquered the
desires of this world, but they seek for fruits in a higher world.
A few work irrespective of all consideration of internal suffering
or celestial joy, in pure love to carry out the Divine Will. "The
earth is a place of suffering, heaven is a place of joy. We shall not
receive the fruits of either, even to the measure of a barleycorn."
It has been said. The virtuous often prove more selfish in their
virtue than the sinners in their sin. The gratification of the latter
is but transitory, the joy of the former is permanent. God does not
gain by the self-denial of men, nor does He lose by their sensual
gratifications....
It is an old adage, that the mere description of a savoury dish only
intensifies the misery of hunger. Take an onward step if you can: lose
your head and give up your life.
As God is essentially ONE, a true believer must be a monotheist. Look
for the proof of this in the holy _Logion_, one half of which, "There
is no God," separates [the believer from the non-God], while the other
half, "Save =Allâh=," unites [him with God]. One unites with God in
proportion to one's renunciation of the non-God. He who claims to
have Faith should look at his own heart. If his heart flies from the
non-God, his claim is genuine. If it longs for anything save God, and
shrinks from the means of Divine Union, let him weep over his faith.
Either he has already lost it, or is about to do so.
A certain Great One has said: "All men claim to love, but if the claim
is carefully scrutinised, 'loving' turns out to mean 'being loved.'"
True love consists in the complete renunciation of all desires. If one
looks for the gratification of a desire, one plays the part of the
beloved, not of the lover.--_Letter 65._
THE DESCENT FROM ADAM.
The pilgrim justifies his descent from Adam when he enters the Heart.
Now he has finished the Turning, and begins his Pilgrimage. By the
virtue of his complete Turning, anything coming in contact with him
undergoes a change. This is the power of Transmutation. This explains
the phenomena of transmutation wrought by many Derveshes (_e. g._ the
change of wine into an innocuous beverage). Such a pilgrim may lawfully
lay his hand on the imperial treasury, and use the wealth of kings.
(Religious injunctions vary with circumstances. It is reported in the
traditions that a young man came to the Prophet and asked if he could
lawfully take a certain oil in the fast month of Ramzân. He said, "No."
Next followed an old man who put the same question. He said, "Yes."
The companions of the Prophet were confused, and asked, "How is it, O
Messenger of God, that you allowed in the one case what you prohibited
in the other." He replied: "The one was a young man, and I was afraid
of the fire of his youth; the other was an old man, and I did not
apprehend any danger for him.") But those who take to the _outer_
conduct without having reached the _inner_ stage, court their own ruin.
Such a stage must have the sanction of Divine Authority.
A time comes to the Master of the Heart, when all His limbs become
[as sacred as] the Heart. No part of his body, _e. g._, a nail or a
hair, should be cast aside, as it partakes of the sanctity of the
Heart. The broken hairs of the Prophet were divided by His companions
as a precious gift amongst themselves.... Hence arose the practice of
sharing among disciples the pieces of the teacher's worn-out mantle.
The practice is a mere sham if the teacher is not a Master.
He who has completed the Turning and reached the Heart, is a Master.
Only such a one is entitled to the honour of a leader,--not one who is
below this stage.
_Question_:--How to distinguish the real Master from a mere pretender?
_Answer_:--The _true_ Seeker has an _inner_ eye enabling him to
recognise a real Master. He would not be attracted to a pretender. Dost
thou not behold that if different kinds of animals flock together, and
different kinds of food be placed before them, each will fall to on his
own appropriate food and turn away from what is meant for others?...
The true Seeker also is known as _such_, as his inner eye opens to the
vision of the Master, and he receives the nourishment suited to his
aspiration. The Master begins to work on him. He is [as one] dead,
and the Master gives him a wash[14], purifying him of all undesirable
elements. This purification completes the Turning. Then he begins his
journey on the Divine Path--which is called the Pilgrimage.
[14] This refers to the practice of washing the dead body before burial
or cremation.--_Trs._
This is not devotion as ordinarily understood (_i. e._ prayer, fast,
almsgiving, etc.). Allegiance to a Master is in itself Devotion;
progress on the Path is its fruit. A brief prayer, a day's fast,
or a simple charity, performed or given in obedience to a Master's
direction, are more beneficial than long protracted prayers, or
splendid gifts, performed or given in response to the call of the
desire-nature.
As a qualification for the Path, seek to get rid of old habits. But
it is not possible to get rid of old habits and purify the dross
without the service of a Master, since He alone can, by His Knowledge,
gradually drive out the host of the evil elements, and help one towards
the realisation of "There is no God save =Allâh=."
Continue thy seeking till _the_ Seeking unveils Itself, and destroys
thy self in Thee. Henceforth the Disciple has nothing to do: the
Seeking will Itself lead him on.
So long as thou seekest any but the Beloved, no Seeker art thou. How
then canst thou be wholly His? By wholly turning to Him. He can afford
to have thousands of friends, for He can reach all alike. The Sun is
with all--east and west, Hindu and Turk--for His range is unlimited.
But _thou_ art limited in capacity, and canst not feel the warmth of
His rays unless thou wholly expose thyself to Him. All the worlds are
benefited by Him, yet He does not lose in the least.
* * * * *
Here one should guard against a possible misunderstanding. To love
a thing as a _means_ does not interfere with the love for the _end_
or the _final_ object. Our foes even ought to be loved as connected
with the Lord. This is not a division of love, but its perfection.
Love is a peculiar state: friendship with foes is possible only here.
=Abul Abbâs=--peace be on him--said to a party marching to war against
the unbelievers, "Would I might lick the dust of the feet of the
unbelievers whom ye would kill for His sake." The care of a scholar for
pen and paper cannot be said to divert his attention from learning. The
_real_ object of love ought to be only one (_i. e._ God), but loving
others as subservient to the final object (_i. e._ Divine Love) is by
no means harmful. If a man loves God, he must love the Prophets and the
Masters--nay, if he ponders well, he must love _all_ as connected with
Him. All the universe is His work and is certainly Himself. "Duality
does not approach Thy Sanctuary: the whole world is Thyself and Thy
Energy. The Universe is the shadow of Thy Presence; all is the result
of Thy mighty Workmanship."
But if it be the Divine Will to put an end to a certain work of His,
using thee as instrument, thou as a devotee must destroy it, and none
should accuse thee of lack of respect for His work. This is a very high
stage. If =Mohammad= and His blessed companions killed the unbelievers,
they did so in obedience to the Divine Will. The lover has not to seek
his own pleasure.--_Letter 66._
CONFIDENCE.
The =Sûfî= trusts in God. =Khwâjâ Yahiâ= observes: "He who does not
trust God cannot receive Divine illumination." _Explanation_: God deals
with a man according to his expectations. One who suspects Him cannot
receive any light. Again, it is a friend who is trusted, and it is a
foe who is suspected. Suspicion invites hostility; confidence, love.
There is a distinction, however, between mere groundless hope and
reasonable expectation. One who endeavours to obey the Divine Commands
may reasonably expect the Divine Grace; but it is a vain hope for one
guilty of commissions and omissions to expect exemption from hell and
enjoyment of heaven.... So it is wise to check the accounts of the
desire-nature, and prepare for death; and it is foolish to follow the
desire-nature and hope for the remission of sins.--_Letter 67._
PURSUIT AND RENUNCIATION.
=Sûfîs= differ as to whether they should follow or renounce worldly
pursuits. Complete renunciation is only permitted at a very high stage,
_i. e._ that of absolute unity and perfect trust in God.
Working for a livelihood began with Adam. He cultivated lands and
taught cultivation to his children. The Prophet =Shoaib= was a
merchant and possessed cattle. =Moses= served as His shepherd. If work
interfered with the principle of trust in God, the Prophets would not
have worked for a livelihood. =Mohammad= warned his friends against
the abuse of the principle of trust, and ever kept in store a year's
provision for his children. Work is a duty for him who has to support
another; but he should work so as not to be cut off from God.
Each should look to his circumstances and inner attitude, in order to
decide whether he should resort to work or cease from work. If ceasing
separates him from God, work should be resorted to; if ceasing leads
him to God, work should be left aside.
Work is as lawful as prayer and fast. The more you pray, the more you
fast, the better; but to look for your salvation therefrom is dualism.
You should adore for the glorification of God and the strengthening
of your love, but you should rely on His Grace for your salvation.
Similarly, work is better than renunciation; but it is not the work,
but rather the Divine Grace, which is to be looked up to as Providence.
A Dervesh should avoid begging as far as possible, as it is
dangerous in many respects. He, however, may beg (a) to gratify
his hunger.... (b) to pull down his personality, ... (c) knowing
the world as the Divine steward. It is more in keeping with the
ceremonious glorification of the Lord to ask of His steward than of
Himself.--_Letter 69._
THE COMPANY OF THE SAINTS.
Holy company is an important discipline for the pupil. It is very
effective in conquering nature and habit. Hence is it laid down by the
holy Saints as binding upon a disciple. The rationale of it is this.
The desire-nature consists of certain ingrained tendencies, and is
affected by the tendencies of one's associates. The Prophet says: "Men
follow the religion of their friends, so they should always be careful
of their company." ...
It is said that a man, while going round =Kâbâ=, prayed: "Lord, make
my brothers virtuous." Others asked him, "Why dost thou pray for thy
brothers at this sacred spot, and not for thyself?" He replied: "I
have brothers who, when I return to them, will elevate me by their
virtues if they are virtuous, and degrade me by their vices if they are
vicious. As my righteousness rests on theirs, I pray for them, that
they may help me in reaching the Goal."
=Malik= (Peace on Him!) says: "Do not associate with a brother or
a friend, unless you would thereby advance the cause of Religion.
To associate with any other object is absolutely forbidden."
_Explanation_: If you associate with a superior, he will benefit you
by his presence; if you associate with an inferior, you should benefit
him by teaching him religion and morality, and yourself too by learning
something useful he may know.
Company is to be sought for the sake of the Lord, not for selfish
gratification.
Nothing is more dangerous for a beginner than loneliness. A story runs
thus. There was a disciple of Master =Junnaid= who fancied he had made
great progress and could not be harmed by isolation. So he took to
seclusion. Nightly, a procession appeared before him with a horse for
him to ride, and he was requested to ride up to heaven,--a delightful
place with sweet dishes, running brooks and fair company--where he
enjoyed himself till morn, and slept. On awakening, he would find
himself at the door of his hermitage. He turned proud and boastful. On
hearing the report, the Master came to him, asked him and was told what
had happened, and advised him to repeat three times when he went to the
pleasure-haunt: "There is nothing to be relied upon save God, and there
is no power except His." He refused to act up to the advice for a few
nights more. At last he wished to test the efficiency of the Master's
lesson and repeated the sentence as advised. The whole procession fell
into confusion and scattered, and he found himself in a cemetery with
the bones of the dead around him. Then he came to realise his guilt,
repented, and returned to the company of his fellow-disciples.
* * * * *
The rule of society is to behave with each according to his position
in life. _With reference to elders_, to serve them; not to speak
before them save when necessary, and then only with their permission,
and after they have finished if they are speaking; not to sit on an
elevated seat in their presence. _With reference to equals_, to live in
harmony, and to share one's wealth with them (not as a loan, but as a
free gift). _With reference to the young_, to treat them with love and
kindness.