his speck of dust will become a mountain

1.
The intimate beloved of Allah reveals these words directly from the most precious Lord: "When I intensely love one of My true friends, I alone become the hearing with which he hears, the seeing with which he sees, the hands with which he grasps, and the feet with which he walks. Were such a one that serves Me to request absolutely anything of Me, I would instantly grant it." - Hadith Qudsi

2.

Then said Christ, the blessed Messiah and Ruhu'Llah (Spirit from God), "As the Father has loved me, so have I loved you. Now remain in pure love. If you obey divine commands, you will remain in love (from the divine). I have spoken unto you this so that my bliss be yours and your bliss be complete. My instruction is this, Love each other as I have loved you. Greater love has no more than this, that he sacrifice his life for his beloved friends. You are my beloved friends if you do what I command. I no longer call you servants, because a servant does not know his Master's business. Instead, I have called you beloved friends, for everything that I received from Father I have transmitted unto you. You did not choose me, but I chose you and appointed you to go and bear fruit - fruit of eternal life.

Then the Divine will give you whatever you ask in my holy name.

This is my command: Love each other." - John 15:9-17

3.

Your heart has only to take one step toward Him, and His love will take several steps toward you. He is more eager for the lovers’ meeting than they are.

“Allah sustains whomever He will, without reckoning” [2:212]

When He wants a servant [‘abd] to do something, He prepares him for it. This is something that has to do with inner meanings, not outer forms. When what I have referred to has been fully accomplished by a servant, he has achieved genuine abstinence [zuhd] from this world and the hereafter, and from everything apart from the Master.

He will now receive true health. He will receive nearness [qurb]. He will receive dominion [mulk], sovereignty [saltana] and authority [imaara].

his speck of dust will become a mountain

his tiny drop, an ocean

his star, a moon

his moon, a sun

his little, much

his obliteration, existence

his mobility, stability

his annihilation, perpetuity.

his tree will grow tall; it will tower up to the heavenly throne, while its roots are in the earth and its branches provide share in this world and the hereafter. What are these branches? Wisdom and knowledge. For him this world comes to be like a signet ring. Nothing worldly controls him, and nothing otherworldly confines him. Neither king nor mameluke is his owner. No obstacle impedes him. No one takes him to task. No disturbance distresses him.

- Excerpt from Al Fath ar-Rabbani (The Sublime Revelations), by Saint among saints, Shaykh Abdul Qadir al-Jilani, may God be well pleased with his noble soul and grant us, the insignificant ones - drops from his Ocean of baraka

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TOLERANT WAY OF TRUTH

1.
Waman ahsanu deenan mimman aslama wajhahu lillahi wahuwa muhsinun waittabaAAa millata Ibraheema haneefan? Waittakhatha Allahu Ibraheema khaleelan.

Who is better in faith than the one who surrenders his entire being to God, and be of ihsan (excellence), and follows the creed of Abraham who turned away from all that was false? For God took Abraham as a friend. - The Final Testament (Chapter of Women, verse 125)

2.

The beloved Abraham, whose station is to be the intimate friend of Truth, is a bearer of divine message whose eternal presence, subsisting with and within Allah, guides the mystical return of humanity into the transcendent Heart of Reality. The special responsibility of the noble Abraham is haqiqa, the realization of Truth alone. Here the path of religious duty, the sharia, the path of contemplative practice, the tariqa, both enter the pathless field of supernal radiance, plunging like rivers of love into the Ocean of Love. The magnificent patriarch Abraham, the embodiment of true generosity and hospitality whose tent is open in all directions, is spiritual father to the Jewish, Christian, and Islamic nations, which are his seed multiplied into galaxies of souls, according to Divine Promise.

Embodying the fundamental religion of humanity, the religion of unity, the Prophet Abraham, upon him be abundant and beautiful peace, is the hanifa, the upright one. Even before the Divine Revelation of Torah, Psalms, Gospels, and Quran, he demonstrates the original nobility of the human being in direct communion with Truth, without images or mediators.

As the Light of Prophecy intensified, approaching its culmination, through this most intimate friend, Allah revealed the meditation on Ultimate Unity. This contemplation transcends the entire spectrum of Divine Attributes. The Glorious Quran discloses that while he was deep in prayer and meditation during solitary desert retreat, the noble Abraham received the direct experience of Essence, alone and perfect, needing no creation and no Creator. This Essence abides beyond the Attributes of Allah - Star of Majesty, Moon of Beauty, Sun of Power - which are mirrored in creation. The sole existence of this formless, creationless, attributeless Essence as the only Reality is the mystic teaching that beloved Abraham brought to humanity as a further evolution of the understanding of One God, which has been repeatedly revealed by Allah since the Prophet Abraham, upon him be peace.

The beloved Muhammad, the final fruitation of the evolution of humanity's understanding, the final link in the lineage of revelatory Light, calls the spirituality innate to the human soul the hanifiyya, the way of Abraham. This station of maturity is wisely tolerant of all levels and dimensions of religious understanding, manifest through Prophets who, as Quran discloses, have been sent as Divine Signs to every nation without exception, demonstrating a clear path to the One Reality. This loving tolerance of hanifiyya takes as its symbol the Tent of Abraham, open to spiritual travelers from all directions, full of abundant Generosity of Allah poured out to all seekers of truth without exception.

The holy lovers on the way of hanifiyya inherit the original friendship of Prophet Abraham with living Truth. These lovers become friends as well to all expressions of Truth, to all precious human beings. Thus the haqiqa, the realization of Truth - the pure vein of gold inside the mountain of outward appearance, the translucent pearl hidden within the rough, dark oyster shell - accepts all human beings as who they truly are. The hanifiyya bestows inconceivable spiritual wealth - the golden radiance of Truth, the Pearl beyond Price - upon every human heart, from whichever direction it approaches the Tent of Abraham.

May humanity as a whole become conscious of the hanifiyya, allowing ineffable harmony to blossom among apparently diverse cultures, sciences, and great religious traditions. The perfect reconciler of the countless stars from the Universe of Souls who have become the children of Abraham, the Prophet Muhammad, upon him be peace, therefore declares: 'The religious path most beloved to Allah is the tolerant Way of Hanifiyya.'

- from the writings of Shaykh Lex Hixon Nur al Jerrahi, may God bless his noble soul, Quoted from his beautiful Book, Atom from the Sun of Knowledge

3.

What is the millata ibraheema haneefan, the 'creed of Ibrahim the true in faith (or upright)' as is sometimes suggested in translations of this verse [4:125]?

The Qur'an often mentions this word hanif in connection with Ibrahim, and as Sayed Idries Shah points out in The Sufis, the root HNF carries the connotations of 'leaning on one side', 'doing a thing accurately' and 'straightforwardness'. He says: "Such a variety of meanings would seem baffling if it were not realized that such ideas as 'to do a thing accurately' and 'to lean on one side' can be equated within a certain system - that of the Sufis. This is not to say, of course, that the root form was invented by the Sufis; or even that the words are not in everyday use in straightforward meanings. The important thing to note is that for the Sufis certain words are chosen to describe a complex of ideas which accord with a number of Sufi ideas and practices, and build up, on close examination, a word picture."

In the use of the word Hanif the Qur'an points to the predating of historical Islam by a mystical Way identical with that of the Sufis. In this verse, it states in the strongest possible terms, that there is no more excellent form of faith than the practice of this 'antique religion' (as it is sometimes described): the millata ibraheema haneefan.

What's more, at the end of the verse, the Qur'an tells us that this is explicitly a religion of Love: waittakhatha Allahu ibraheema khaleelan, "for Allah took Ibrahim as an intimate, beloved friend."

On this question of the millat, the 'creed', of Love, Rumi writes in the Mathnawi: ""The sect [millat] of Love (of God) is distinct from all religions [dîn-hâ]; the sect [millat] and doctrine [maZhab] of the lovers is God (alone)." [Mathnawi II: 1770, translation by Dr Ibrahim Gamard].

(Thanks to James for sharing)

4.
and take the station of Abraham as your station of devotion..
- The Quran 2:125

Abraham was blessed to be a blessing to others.
- Old Testament

Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to God, and he joined not duality with God. Lo! those of humanity who are nearest to Abraham are those who followed him, and this Prophet and those who believe (with him); and God is the Protecting Guardian of the believers. - 3:67-68

They say: "Become Jews or Christians if you would be guided (to salvation)." Say thou: "No way! (Ours is) the Creed of Abraham, the Hanif (pure monotheist), and he ascribed not duality with Divine Oneness."

Say: "We believe in God and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any one of them, and unto Him we have surrendered."
- 2:135-136

Art Work: The Prophet Abraham
by Mahmoud Farschian from Iran

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The Silence of the Eternal Night

In the silence of this eternal night,
My heart stirs, my lips arch a sigh,
This silence has a timeless quality,
As if it knows, what remains unknown.

The harp plays, the crickets sing,
The Ocean roars, the lightening thunders,
Yet, I am parched,
As I gaze across the inky Ocean.

O Moon! Where are thou..
Lend my heart a sliver of your light.
My loneliness is my companion,
Accompanied by the melody of my pain.

Love... you have pierced my heart,
You came as I lay asleep,
You took away the solace of ignorance,
You killed me, yet called that awakening?

My eyes look across the sky,
In the wait for the beloved,
A tear trickles away into oblivion,
In the silence of this eternal night.


~ Sanjeev Bhalla ~

. Previous: the Wave
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The Art of Spiritual Polishing

In remembrance of the All Encompassing One,
the Bestower of holy gnosis

To the people of manufacturing trade, polishing is a very familiar method by which an uneven, unrefined surface is made refined. Physical process of polishing refers to the process of creating a smooth and shiny surface by rubbing it or using a chemical action, leaving a surface with minimal diffuse reflection and significant specular reflection. Polishing was and still is used even to produce mirror like shiny surfaces. Before the invention of modern day mirrors, reflective surfaces were produced by polishing raw stones.

Among different symbols to convey the subtle realities, the polishing of mirror is one of the frequently used term by the sufis. The term, 'polishing of the heart' can be traced even to the sayings of the Holy Prophet, upon him be peace "there is a polishing for everything that takes away rust (impurities) and the polish for the (spiritual) heart is the remembrance of Divine."

Just as in manufacturing method, polishing involves abrasion, rubbing away of impurities and imperfections, so it is in spiritual journey. First is to learn proper behavior ('adab), spiritual etiquette by discarding what is inappropriate. Enduring difficulties and bearing them patiently are part of practical aspects, preconditions and must be undertaken (or bestowed) before pure mystical knowledge can be attained. One must pass through the maqam (station) of mujahada (struggle) and intihan (trials).

Considering the inner reality that is conveyed by the term 'polishing', the parable of polishing the mirror or simply polishing has become an encrypted allegory for the wise men where mirror like surface refers to the ability of human heart to reflect divine qualities.

The bauls and sufi mystics of bengal sing borrowing the same parable:

'dayal baba qibla kaba
ainar kaarigor,
aina boshaiyache mor
qolober bhitor.'

generous master of mine,
center of my spiritual cosmos -
is a master craftsman.
look how he has placed
a marvelous mirror inside my heart!


In a classic sufi document, Kashf al-Asrar by al-Maybudi (vol 16, pp 726-8), practical advices are offered to seekers of Truth on the art of spiritual polishing.

Polishing the soul-self (nafs) consists of 3 things:

1. Replacing complaint with thanks giving (shukr)
2. Replacing forgetfulness with wakefulness (being aware)
3. Replacing extravagance with sobriety

Polishing the disposition or mind (khuy) also consists of 3 things:

1. Replacing irritation with patience (sabr)
2. Replacing niggardliness with generosity
3. Replacing vengefulness with forgiveness

Polishing the heart (dil) also consists of 3 things:

1. Replacing the insecurity with holy fear or awe
2. Replacing the misfortune of despair with blessings of hope
3. Replacing the tribulation of the distraction of the heart with thanksgiving of the heart

The substance of this polishing consists of 3 things:

1. Pursuing knowledge
2. Taking permissible and wholesome (halal or kosher) nourishment
3. Persistence in litany (wird), spiritual practice of the sufis of extra-supplication and remembrance practices.

The fruit of it consists of 3 things:

1. An innermost heart (sirr) which become adorned with the knowledge (gnosis) of the Lord
2. A soul (jan) set ablaze by the Sun of Eternity
3. And God given knowledge ('ilm laduni) from the Presence found without intermediary.


# Related Posts
. I've brought You a Mirror
. The Mirror Conspiracy
. What happen when Mirrors fail
. Reflection of God Inside Pin It Now!

those who are invited will find the way

But where is this gathering?
- I don't know, my little angel.
But do the others know?
- No, they don't know either.
How can you go to a gathering without knowing where it is?
- It suffices to walk, just walk. Those who are invited will find the way. - quoted from Bab 'Aziz

Like many other dialogues, the above one in the movie Bab 'Aziz: the Prince who Contemplated his Soul is infused with secret wisdom of spiritual journey, specially using the beautiful metaphor of the sufis.

The above quote is part of dialogue between the grandfather - the blind dervish and his granddaughter Ishtar (which is an interesting name having its origin in ancient Sumerian / Chaldean age, and represent the lofty beings of love and war, embodiment of two extreme horizons, an inherent potential within all human beings to ascend).

The imagery that the old dervish is blind (yet he is on an remarkable difficult journey which even those with eyes feel afraid to take) is an interesting signpost that a truly God realized person don't necessarily depend on external senses but sees through the heart which is the real perceptive faculty of reality. The Prophet said, "be aware of the vision of God's sainty servants as they see by the Light of God." In spiritual kingdom, the true blindness is not of the eyes but of the inner heart. Its worth remembering the Quranic admonition,

".. and do they not have hearts with which to understand, or ears with which to hear? For surely eyes do not become blind, but it is the hearts in the breasts that grow blind." - The Quran 22:46

Similarly Rumi beckons, "Drain passion's cup and be not ashamed. Close off the head's gaze and see instead with the hidden eyes."

According to the story the grandfather is on his way to an illusive gathering of dervishes, of sufi mystics which only occurs every 30 years. On the question of the where about of this gathering, the old dervish replies that he doesn't know, neither do the others who are in quest of this destination know about its exact location. But those who seek certainly know that there will be sure Signs along the way.

'The gathering' of dervishes represents the meeting circle of mystics. 'The gathering' here symbolizes the group of seekers who come together through their common vocation of seeking. They are spiritual companions who come to love each other for Truth's sake.

There is an unwritten tradition among sufis that their gatherings (of divine remembrance) are not publicly declared or publicized in the manner other events are (except special circumstances and permission by Shaykh). This is because of the spiritual rule that those who are truly thirsty will find water (and also water finds them).

About this spiritual rule, a certain sufi master once gave an analogy saying, if a thief goes to a large city he will be the first to find thieves, at the same time if a saintly person goes into the city, he or she will bump into saintly souls. Another person who is perhaps ten years in a large city will not find one thief, but it would not be surprising if the first man the other person met was a thief. Like attracts like, every impression gathers with that same impression. This is the law of attraction which is universal. The sufis call special invitation as jadhb (divine attraction).

The same is expressed by the reply of the blind dervish when he says, "Those who are invited will find the way". The invisible invitation to such gathering is by Lord Himself Who is the Turner of hearts. He turns the heart and attracts (jadhb) it when seeker's thirst for truth reaches a threshold. By this thirst the seeker embarks on his quest to find the right path and also a true murshid, a kamil pir, a holy teacher or even a spiritual companion or friend who can guide or assist him bi-iznillah, or by permission of God. Indeed just as God teaches transmitted knowledge to man by Pen (symbolizing intellect, means), also God guides men by more perfected men.

Ishtar asks an interesting question, "How can you go to a gathering without knowing where it is?" which represent the question of intellect as the worldly logic doesn't find its footing there. Really, 'how can you go to a place of no address, which mind doesn't have a form to go after'? The reply of the blind dervish is the reply from the wisdom of the sufis, "It suffices to walk, just walk. Those who are invited will find the way."

In many sufi tariqa, the necessary spiritual discipline and struggle and also the journey itself is simply called "walking." 'It suffices to walk, just walk' says the blind dervish. In another place to the question, "But what if we get lost?" its said "He who has faith will never get lost."

Ihdina als-sirata al mustaqeem, "guide us on the straight path." is the universal cry of the faithful ones. Rumi has a beautiful line that goes: "like parched lips searching for water, never let go of your quest. the quest itself is the key to all of your desires. The quest itself is your victorious army."

And further to give hints the dervish explains to a fellow traveler, "Everyone uses his most precious gift to find his way." This is a truly remarkable statement which often time is not understood. Each human being has unique gifts, and that unique gift become their guidepost to find their spiritual destination. It complements the wisdom of the Quran which says, "Everyone has a direction to which one turns to." (Quran 2:148) and the saying of the Prophet, "There are as many path to God as there are human souls" (at turuqu ila 'Llahi ka-nufusi bani Adam). The sufis give an analogy of the circumference of a circle whereas there is only One center. Just as in geometry there are infinite radii possible to be drawn to reach the Center, so are the turuq (plural of arabic word Tariqa, meaning paths) to God.

Ishtar: Baba Aziz, let him come to the gathering with us!
Bab 'Aziz: He's already with us, little angel.
Ishtar: But he's no dervish, Baba Aziz.
Bab 'Aziz: Who knows... Everyone in this great world has a task to fulfill. The rest is not so important, as long as you don't forget that. But if you remember everything except that, it's as if you didn't know anything.

The last lines are valuable reminder for those who can be so engrossed in their spiritual seeking that they underestimate those who are apparently not. And this often become a serious minefield of arrogance for a spiritual seeker who can be awfully self-righteous and judgmental to others. The wise have noted that the arrogance and vain pride of two kinds of people are the most dangerous, they are those of religious doctors or pharisees ('alim) and ascetic spiritualists (zahid).

So to save from that its an important reminder that God gave everyone special role to fulfill, such is the Divine Will. A mother to take care of her child, a teacher to impart knowledge, and even a doorkeeper to attend the door or putting the shoes in order - every role has its special place, and all such tasks when done with sincerity are no less than worship and glorification of the One Who creates a diverse creation and loves diversity.

Once a young man came to seek permission to the Prophet Muhammad (s) to join the defending force which was protecting the small and poor muslim community. The Prophet asked whom he left at home, while the young man replied his old mother. The Prophet sent him back to serve her instead of fighting. For that young man, the role as a caring son was his most precious gift and is the key to his ascension. Whatever opportunity we are offered in life, whatever special capacity we are blessed with, there are tremendous blessings hidden inside that opportunity and capacity. This is what Bab 'Aziz meant when he told the young traveler, "Everyone uses his most precious gift to find his way. Sing, my son, and the way will be shown to you." Be it the gift of beautiful voice or natural talent for something, when we use our most precious gift, hidden doorways are opened.

'Those who are invited will find the way'- sometime we are invited in many wondrous ways. With such invitation even a thief can transform into a saint by the marvelous divine possibility. An example of such episode can be traced in the life of a sufi saint. One cold winter night a thief broke into the house of a saint. Little did he know about the alchemy of heart that happens when ordinary beings come in the presence of extra-ordinary ones. Little did he know that an invitation to the gathering of saintly souls is an invitation to become permanent guest of the Presence.

After searching everywhere the thief couldn't find any valuable things in the house of the saint who belonged to the station of those 'who have nothing and who want nothing (except God). So after vain search, the thief hid himself in a corner of the dark room; and due to lack of warm clothing, he was shivering from cold. The saint while immersed in his night prayer and meditation was informed by the Unseen about the thief and his miserable condition. Out of compassion he asked one of his disciple to call the man so that he can be given the only blanket the saint had. The generous heart saint felt ashamed in front of his Lord that this poor fellow who came to take something from him be allowed to go empty handed. When the thief was brought in front of the saint and was given the blanket without a trace of reprimanding, he became so ashamed of his action that his heart transformed and eventually the thief became one of great disciples of the saint. Within short period of time this man was admitted among the ranks of abdals (true servant of God) of his time.

Such wondrous are His mysterious way of invitation!

'Those who are invited will find the way', may we pray for such a grace filled invitation from One Who when gives there is none who can withheld and When He withholds none has the power to give.


# Related:
. Jadhb and Intidhab (attraction and being attracted toward God)
. Bab 'Aziz: The Prince who Contemplated his Soul

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Favorite Quotes from Bab 'Aziz: The Prince who Contemplated his Soul

1.
The people of this world are like the three butterflies
in front of a candle's flame.

The first one went closer and said:
I know about love.

The second one touched the flame
lightly with his wings and said:
I know how love's fire can burn.

The third one threw himself into the heart of the flame
and was consumed. He alone knows what true love is.

2.
Sweep with your soul,
before your beloved's door.
Only then will you become her lover.

3.
But where is this gathering?
- I don't know, my little angel.
But do the others know?
- No, they don't know either.
How can you go to a gathering without knowing where it is?
- It suffices to walk, just walk. Those who are invited will find the way.

4.
Is it true that they come from everywhere?
Yes, from everywhere.
From farther away than us?
A lot farther. Some go across the mountains,
others go across the sea.
And we go across the desert -
Yes, we go across desert.

5.
Baba Aziz! This is not the way!
You know the way, little angel?
But the others all go the other way!
Everyone has his own way, Ishtar.

6.
"There are as many paths to God as there are souls on Earth."
- hadith

7.
Baba Aziz, let him come to the gathering with us!
He's already with us, little angel.
But he's no dervish, Baba Aziz.
Who knows... Everyone in this great world has a task to fulfill.
The rest is not so important, as long as you don't forget that.
But if you remember everything except that,
it's as if you didn't know anything.

8.
Keep your breath for walking,
you'll need it, little angel.

9.
Only those who are not in love see their own reflection.

10.
He who has faith will never get lost, my little angel.
He who is at peace won't lost his way.

11.
"It is less cold when you talk"
- Ishtar to Bab 'Aziz

12.

“If the baby in the darkness of its mother’s womb were told: “Outside there is a world of life , with high mountains, great seas, undulating planes, beautiful gardens in blossom, a sky full of stars, and a blazing sun … And you, facing all these marvels, stay enclosed in this darkness …” The unborn child, knowing nothing about these marvels, would not believe any of these. Like us, when we are facing death. That’s why we’re afraid.

- But there can’t be light in death because it‘s the end of everything.

- How can death be end of something that doesn’t have a beginning? Hassan, my son, don’t be sad at my wedding night.

- Your wedding night?

- Yes. My marriage with eternity.”

13.
Where will the gathering take place?
I don't know, even Grandfather doesn't know!
Besides, no one needs to know.
And how will you go there?
It suffices to walk, just walk...
But what if we get lost?
He who has faith will never get lost.
Everyone uses his most precious gift to find his way.
Sing, my son, and the way will be shown to you.

14.
My son, don't be satisfied with a drop of water.
You have to throw yourself into His stream.

15.
You'd think he's contemplating his image at the bottom of the water.
Maybe it's not his image. Only those who are not in love see their own reflection.
So what does he see?
He's contemplating his soul.

16.
He's mad, he's just a madman (deewana)!
Who's mad?
The madman is not always the one who we believe is mad.

17.
O, day, arise! The atoms are dancing.
The souls are dancing, overcome with ecstasy.
I’ll whisper in your ear
Where their dance is taking them…
All the atoms in the air and in the desert
Know well, they seem insane.
Every single atom, happy or miserable,
Becomes enamored in the sun,
Of which nothing can be said.

18.
Joyous is the time
when we two are united.
You and I.

Two distinct forms, but one single soul,
You and I.
Forgetful you and me,
Joyous of the same joy.
calm and free of vain words,
You and I.

19.
So, what happened to the prince?
The prince contemplated his soul so much
that he left the visible world
for the invisible one.


Note: the movie uses some of the poetic work of Mevlana Rumi, Quranic wisdom as well that from the sayings attributed to Prophet Muhammad (s).

# Resources:
. Bab 'Aziz
. Watch Online | Bab 'Aziz: The Prince Who Contemplated His Soul Pin It Now!

A Sufi Thematic Movie | Bab 'Aziz: The Prince Who Contemplated His Soul

1.

Sweep with your soul,
before your beloved's door.
Only then will you become her lover.
- The Red Dervish in Bab 'Aziz

Bab 'Aziz: The Prince Who Contemplated His Soul, is easily one of the most visually rich film of recent time based on Sufi theme. The title is from the main character, Baba Aziz, a very old blind dervish who is on his way to a place unknown where a rare Sufi gathering is to take place. Guiding him across a sea of sand is his granddaughter Ishtar, a little girl who loves her grandpa but who is afraid they might never reach their destination, all the more as the meeting is organized only once every thirty years. But Bab'Aziz is undeterred. He knows that if he "listens to the infinite silence of the desert with his heart" he will find the place. While making their way, they meet strange persons and Bab'Aziz tells Ishtar strange tales.

An interesting film that breathes life into the intricately woven fabric of Sufism and makes for a visually dazzling piece. The dialogues are beautiful, carrying many subtle hints of the mystical journey in sufi path, at the same time sing an universal appeal which any thirsty spiritual seeker can relate to.

2.
. Some inspiring quotes from the movie

He who has faith will never get lost, my little angel.
He who is at peace won't lost his way.

Only those who are not in love see their own reflection.

But where is this gathering?
- I don't know, my little angel.
But do the others know?
- No, they don't know either.
How can you go to a gathering without knowing where it is?
- It suffices to walk, just walk. Those who are invited will find the way.

So, what happened to the prince?
The prince contemplated his soul so much
that he left the visible world
for the invisible one.

Let me know in the comment section what's your favorite quote, we may compile all here.

3.
. Watch Bab 'Aziz, the complete film online

[>] Follow the Youtube links below to watch the movie in full (90 min):

. Part 1
. Part 2
. Part 3
. Part 4
. Part 5
. Part 6
. Part 7
. Part 8
. Part 9

4.
. Soundtracks from Bab 'Aziz

The music of Bab Aziz (2005) has a lot of interesting fusion, from persian to indian to haunting bengali voice over. The original soundtracks of this film are by composer Armand Amar. Follow the youtube links below to listen to few of the mesmerizing sound tracks from the film.

. Maryam
. You Created The Night, I Made The Lamp
. Zikr
. Poem of the Atoms
. Poem of the Butterflies
. Song of the Red Dervishes
. Ishtar
. The Wedding
. Salvacci Denducci Pace

5.
. From the Interview with the Director

When asked Why this film today? The director and screenplay writer Nacer Khemir described, "I would explain it with this allegory: if you are walking alongside your father and he suddenly falls down, his face in the mud, what would you do? You would help him stand up, and wipe his face with your shirt.

My father's face stands for Islam, and I tried to wipe Islam's face clean with my movie, by showing an open, tolerant and friendly Islamic culture, full of love and wisdom, an Islam that is different from the one depicted by the media in the aftermath of 9/11. Fundamentalism, as well as radicalism, is a distorting mirror of Islam. This movie is a modest effort to give Islam its real image back. No other mission seemed as urgent to me as this one: to give a "face" to hundreds of millions of Muslims who are often, if not always, the first victims of terrorism caused by some fundamentalist. And although this movie is based on the joyful and love giving Sufi tradition, it is also a highly political film, and deliberately so.

It is a duty nowadays to show to the world another aspect of Islam, otherwise, each one of us will be stifled by his own ignorance of "The other". It is fear that stifles people, not reality. There are nearly 1 billion Muslims in the world, 1/6th of earth inhabitants.

To try your best to know your neighbour better is a form of hospitality. Hospitality is not just about housing people and feeding them; hospitality is about listening and understanding. You cannot receive someone in your house, just feed him and ignore him! In my opinion, this is a movie that encourages people to listen to each other and, perhaps further down the line, to really come together. Watching this movie is a way of offering hospitality to "The other one".

The reason behind choosing the complementary title, "The Prince Who Contemplated His Soul"? Is it an image of Narcissus?

It is true that the Prince leans over the water, but he does not see his own face, like Narcissus did, because whoever sees only his reflection in the water is incapable of love. The prince contemplates what is invisible, that is his own soul. We are all similar to icebergs; only one tenth of us is visible, while the rest lies under The sea.

The idea of the "Prince" came to me from a beautiful plate that was painted in Iran in the 12th century. It shows a prince leaning over water, and it carries the following inscription "The prince who contemplated his own soul". This image struck me as something I had to build upon, which is why it seemed obvious to me that the movie should be shot in Iran. Making a film as continuity to a 12th century artist! I don't know if it was a sheer coincidence (or is it something else?), but we shot parts of the movie in the city of Kashan, which is the city where this plate was made!

Now, concerning the structure of this movie, I think it helps the spectator to forget about his own ego and to put it aside in order to open up to the reality of the world. It borrows the structure of the "visions" usually narrated by dervishes, and the structure of their spiraling and whirling dances. The characters change, but the theme remains the same: Love, under many forms.

Abou Hassan Al Nouri, a great Sufi, once said: "Sufism is the renouncement of all selfish pleasures", because true Love cannot be selfish. He also said "A true Sufi has no possessions, and he himself is possessed by nothing". Love has many shapes in the movie.

What is a Dervish?

The word "dervish" means "Sufi" in Persian. But with time, it was used to refer to those who chose poverty and wandering. They put the world aside and enter into a quest of poverty and Love. There are many types of dervishes. I did not want to address the different brotherhoods, but I wanted to give an idea of what seems alive in the Islamic-Arab culture: this endless quest for the Absolute and the Infinite.

Throughout history, there have been kings who have become dervishes, like this Prince, who is famous in Afghanistan. As Gibran, the author of "The Prophet" said: "The Prince of all Princes is he who finds his throne in the heart of a dervish". The dervishes go even farther than that. One of them once said: "I no longer visit the mosque or the temple, I am a servant of Love, I am in Love with Your beauty". One cannot understand the aesthetics of Islamic Culture without studying Sufi texts. Dervishes repeat the following quote of the Prophet Mohammad like a motto: "God is beautiful and He loves beauty". And here is what dervishes sing to express their state of Love:

"The butterfly throws itself in the burning fire
If you must love, then you will need that much courage
At each step, the heart is pushed to its limits,
At each breath, it is tested,
If you must love, then you will need that much courage."

By their actions, dervishes free Islam of certain dogmatic interpretations, just like this auburn dervish in the movie, who is attracted by the minaret, and tries to clear the "dust" off it with a broom. In another scene, he is in a mosque half-buried in the sand and he tries to get it out of its tomb by removing the sand with his mere basket.

[>] You may read the full Interview with Nacer Khemir, the Director


. Part of Desert Trilogy by Nacer Khemir

Wanderers of the Desert | This gentle, lyrical drama about a new teacher’s arrival in a village school in the middle of the desert combines realistic slice-of-life portraits of the day-to-day in the Middle East with startling fantasy and mythical elements that pull from centuries of indigenous lore and legends to give the story a shimmering magical realist quality. (95 minutes). Watch Wanderes of the Desert, El-Haimoune via Youtube.

The Dove’s Lost Necklace | This fairy tale includes a young man, an ancient manuscript that may hold the secrets of love, a monkey who may be an enchanted prince, wars, false prophets, ancient curses, and a beautiful princess from Samarkand. (90 minutes)

# Related:
. A Review By Frederic and Mary Ann Brussat
. Previous Post on Bab 'Aziz
. Nacer Khemir: Orphan of civilisation
. NYTimes Review
. Sufi News reports
. Typecast Film
. Three Films by Tunisian Filmmaker Nacer Khemir
. Bab Aziz from DVD via Amazon Pin It Now!

A Thousand Suns | A Global Oneness Project Film

1.
Life is an expression of divine oneness.. We are an integral part of life's unfolding mystery, its wonder and glory. And we have the capacity to be conscious of life's oneness, just as we can recognize how every cell of creation carries an imprint of His name.

- Llewellyn Vaughan-Lee from his book Working with Oneness

Seest thou not that it is the Divine Whose praise all beings in the heavens and on earth do celebrate, and the birds with wings outspread? Each one knows its own (mode of) prayer and praise. And the Divine is well aware of all that they do. - The Quran, 24:41

2.
If we view the world as a machine, we become a machine. The machine mentality that has simply said the universe, nature, are mechanistic processes, that's brought us only so far, and that's exactly the crossroads. One of the things that we see now in our current economic crisis is that was, in large measure, driven by an abstraction of economics apart from ecology, apart from nature itself. It became a global casino, a roulette, just building on itself.

In our modern world, we've become 'gods' controlling nature. And that's in large measure because in one century we went from 2 billion to 6 billion people. We've become this huge presence on the planet. And so all of a sudden, we do perceive ourselves as invincible. We can do anything. And that's where technology without limits has pushed us to this precipice of almost self-destruction because we have viewed nature as simply something to be used for humans for economic growth and power.

.. Now, removing God from nature, certainly many people would say, has desacralized the world and therefore opened it up for consumption and for abuse and for exploitation. There's some definite truth to that.

The world religions have a huge role to play in this current ecological crisis. We are beginning to find that role and find their voice, and it's a very exciting time in that respect.

That's because the environmental crisis in so many ways is a spiritual, moral issue, an ethical issue. And humans have embedded themselves in these various world religions around the world -- and their views of nature have oriented them to creating culture and civilization. So the issue of life itself is at stake, of course the biological diversity and the cultural diversity being diminished around the globe. And as religions realize this in addition to the impact of pollution, of climate change and so on their potential to speak out about the endangerment of life in all of its multiple forms is huge, and still to be fully realized ... (there is) a radical potential for this movement.

- Mary Evelyn Tucker, Co-founder, Forum on Religion and Ecology, Yale University in interview with Global Oneness Project

3.
You know, everything in the world it is not explored... People think that the air is not speaking, the soil is not speaking, the sky is not speaking. But there is a kind of spirituality when the sky is roaring with thunderstorms and rain is coming, and the clouds are rising. There is a spirit in it.

- Kapo Kansa, Gamo Highland Elder in the film 'A Thousand Suns'

'We shall show them Our Signs,
upon the horizons and within themselves ...
until it is manifest to them
that it is the truth (haqq) ...' - The Quran 41:53


4.

The African Rift Valley has long been known as the birthplace of our human race. Its densely populated Gamo Highlands in southwestern Ethiopia have remained the haven of agricultural diversity and organic farming since the birth of the agrarian age 10,000 years ago. Here human civilization and the natural world it relies on are still interdependent and intimately linked. It is in this fragile harmony that the people of the Gamo might be holding the keys to our own survival.

Global Oneness Project film: 'A Thousand Suns' tells the story of the Gamo Highlands of the African Rift Valley and the unique worldview held by the people of the region. Shot in Ethiopia, New York and Kenya, the film explores the modern world's untenable sense of separation from and superiority over nature and how the interconnected worldview of the Gamo people is fundamental in achieving long-term sustainability, both in the region and beyond.

[>] Click here to watch this film, 'A Thousand Suns'.

A Thousand Suns - offers some interesting insight and also exposes some practical problem which we take for granted as a way of doing business (such as heavily interest loaded micro-credits, destroying indigenous way in the name of 'helping' etc.). Please Watch and spread the film link among your friends.

# Further
. Films by Global Oneness Project
. Working with Oneness
. Interview with Mary Evelyn Tucker
. Interview with Emmanuel Vaughan-Lee, director and founder of Global Oneness Project
. Sacred Land Film Project: Gamo Highlands

Top art credit: Painting by Rassouli

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Blog Action Day '09 | Earth as Sacred Trust

. What is Blog Action Day?

Blog Action Day is an annual event held every October 15 that unites the world’s bloggers in posting about the same issue on the same day with the aim of sparking discussion around an issue of global importance. Blog Action Day 2009 is one of the largest-ever social change events on the web. This year voices are raised to call attention to Climate Change. Close to 10,000 blogs will be posting on this issue, spanning across 150 countries.

. Bangladesh and the Challenge of Climate Change

The country where I live, Bangladesh is facing a very serious challenge from Climate Change.

Bangladesh is trapped between the Himalayas in the north and the encroaching Bay of Bengal to the south. Bangladesh is most vulnerable to natural disasters due to the frequency of extreme climate events and its high population density. Floods are frequent and cause the greatest economic and human losses to the country.

Climate change poses significant risks for Bangladesh. The impacts of higher temperatures, more variable precipitation, more extreme weather events, and sea level rise are already felt in Bangladesh and will continue to intensify. The Bhola Islanders have been described as some of the world's first climate refugees, displaced because of climate change induced environmental disasters. In 1995, half of Bhola Island in Southern Bangladesh became permanently flooded, leaving 500,000 people homeless. In 2007, a Bangladeshi scientist stated: "We're already seeing hundreds of thousands of climate refugees moving into slums in Dhaka." These refugees were fleeing flooded coastal areas. In the documentary film, An Inconvenient Truth, Bangladesh is listed as one of the first countries that will lose a significant portion of its area, affecting the lives of millions of people due to the rising sea level if global warming continues.

. The Source of the Problem is Deeper than We can Comprehend

The talk of Climate Change often revolves around Green House Gases, Carbon foot-print, Electric Car, Fuel Efficiency, Price of Gas and how much the corrupt and greedy corporate circles can profit from the resources given equally to all. Often time it doesnt matter how many innocent children or women that of Iraq are killed (which recently by the way passed well above 85,000) since 2004 as a result of US invasion of the country, in order for the riches to pump gasoline in their car at a cheaper price.

Leaving aside all corruption rising from political greed and hegemony of power, even if we only focus how much damage we are causing ecologically to the planet earth, its mind shattering and heart breaking for those who in the very least understand the sacredness of this planet, the very abode for the whole family of the divine creator and the playground of ceaseless Divine Epiphany in its every atom.

"The spiritual world is not another world set apart from the natural world. It intermingles and co-exists with, and constitutes the invisible dimension of, the natural world." - Philip Sherrard, Greek Orthodox Church

The problem of the scale of destruction to this planet is greater than what we can conceive, the imbalance we are causing are irreversible in most cases and yet the real source of this problem is hardly acknowledged. The real problem is the loss of what is sacred and to forget that the planet earth is NOT a commodity like other "Stuff" which we can fool ourselves about its ownership. The Planet is NOT ours to abuse or rape as much as we inhumanely can. The Earth is a Sacred Trust to keep and humanity as a whole is the keeper of this Sacred Trust.

Or were they created out of naught, or are they the creators?
Or did they create the heavens and the earth? Nay! they have no certainty! Or are the Treasures of your Lord with them, or have they been given charge? - Quran, Chapter of Mount, 52, 34-37

I have been working on a paper about EcoSpirituality from Quranic perspective, even though Quran being revealed 1400 years ago, it still freshly offers deeper universal insight on this problem. The work is still in progress, but I borrowed in this post some glimpses from the Final Testament, Quran which touches the locus of this problem. The sense that the Earth is a Sacred Trust should and can be restored in our micro (individual) and macro (social, global) consciousness and collective human psyche even before we can dare to think that we can solve this crisis of astounding scale. The earth need to be given back the honor and be seen as a sacred trust bestowed upon humanity in the first place to restore the spiritual balance.

. Re-Turning to the vision of Oneness

Say not two, know not two, call not on two! ...
One I seek, One I know, One I see, One I call.
- Rumi

One of the root cause of the destruction of the planetary existence and its inter-dependent delicate ecological balance and that of environment is human being's arrogance which think itself separate, seeing everything other than humanity in dualistic and selfish 'us' and 'the other', 'the rest' view point.

For the mystics, the vision of Eco-spirituality is inspired by the deep gnosis of Oneness (tawhid) that permeates the entire creation, the universe and the cosmos. From the beginning of time, when human conscious was less clouded, in ancient society and traditions has always called Earth as divine mother, not to worship but to acknowledge that we are from this earthy dust just as we are born within mother's womb and while within sustained by that. The earth was respected as a sacred vessel and with technological and artificial progress we have lost this consciousness over time. It has reached to such a level that we are abusing and raping the very earth which gave birth to us, to all living beings.

Eco-Spirituality of Oneness bring the awareness that everything in this cosmos is essentially one and interdependent. Thus the very environment that we live in, every living and breathing life, every planet and even minerals, every human society and every human beings are not separate but a single entity of this oneness. Every life is sacred, so is the very environment which is pregnant with multitude of lives and giving birth to live every single moment of its existence.

"And the earth - We have spread it out wide, and placed on it mountains firm, and caused [life] of every kind to grow on it in a balanced manner, and provided thereon means of livelihood for you as well as for all [living beings] whose sustenance does not depend on you." - The Final Testament, Quran, 15:19-20

Eco-Spirituality is based in a fundamental belief in the sacredness of nature, earth and the universe. From an eco-spiritual perspective, the Divine is very much a part of creation; a part with which we can interact on a daily basis through our senses and from such experiences gain greater insight into the wonder of reality.

An egyptian sufi mystic once wrote,

Look deeply into nature,
and you will not fail to observe
the signature of the Divine written all over it.
Nothing is more visible than the Real
He is hidden only to the blind.
- Misri

Our present time is a time of unthinkable destruction, abuse and unhealthy over-consumption of the natural resources of planet earth, the only inhabitable abode of humanity in our known solar system and who knows, may be in whole galaxy!

Human race unlike any other time in history is systematically destroying the ecosystem of this planet earth, which is on a very complex and highly inter-dependent relationship.

It is not only a source of concern for scientists, environmentalists or social activists but also for many spiritually concerned minds across the globe regardless of their spiritual tradition or religious orientation. From Native Indian to Sufis all are becoming more and more concerned about this grave phenomena. There is a whole new field of consciousness coming into manifestation revolving this subject, which some people starting to call Echo-Spirituality and probably new are witnessing a new chapter in the history of human mental evolution.

. Quranic Wisdom on EcoSpirituality and Earth as Sacred Trust

In the Name of the Creator, Fashioner and Giver of Existence from Nothing

Corruption has appeared in the land and the sea on account of what the hands of men have wrought, that He may make them taste a part of that which they have done, so that they may turn back. - The Quran, Chapter of the Byzantines, 30:41

As for that Abode of the Hereafter We assign it unto those who seek not oppression in the earth, nor yet corruption. The sequel is for the righteous. - Chapter of Stories, 28:83

Seek the abode of the Hereafter in that which God has bestowed on you and neglect not your portion of the world, and be you kind even as God has been kind to you, and seek not corruption in the earth; surely! God loves not those who corrupt. - 28:77

Shall We treat those who believe and do good works as those who spread corruption in the earth;? - Chapter of the Mystical Letter Sawd, 38:28

Inspired by Quranic philosophy, Article 45 of the constitution of the Islamic Republic of Iran, maintains natural resources to be national treasures (anfal / infal in Quranic term). It directly belong to God and must never be abused. On the basis of the first verse of Chapter Anfal in the Holy Quran, article 45 maintains the ownership of regions such as forests, rangelands, seas, rivers, mountains and valleys as belonging to God and His Messengers and thus reproaches the destruction of such natural resources.

. One Face

The effusion of the Real on the cosmos
Is uniform - if you understand
All these things that are visible
Are One Face - if you understand ...

To see the Face of the Real
Eye (of the heart) of Man is required.
On this mirror, the cosmos
is a peck of dust - if you understand.

- Sheikh Ibrahim


# Further:
. The Official Blog of Blog Action Day 2009
. From Blogsphere post on Blog Action Day
. Reading the world on Blog Action Day

. Working with Oneness
. Islam and Ecology
. [download] Nature Meditation by Hazrat Inayat Khan
. Global Oneness Project
. Man and Nature: The Spiritual Crisis in Modern Man
. Earthly Mother | Teaching from Essene Gospel of Peace
. Finding the locus between faith and ecology

. Climate Change | The Challenge that Bangladesh is Facing
. Climate Thinkers Blog
. Strategic migration for Bangladeshi climate refugees
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Unless God utters Himself

Ma qadaru-Llah Haqqa Qadrih; inna-Llaha la Qowiyyun Aziz

They have not estimated ALLAH with His true estimate; Surely ALLAH is Tremendous, Powerful.
- Quran, Chapter of Pilgrimage, 22:74


"We have not known Thee as Thou shouldest be known.'"
- Prophet Muhammad

"Unless God utters Himself in you, and speaks His own Name in the center of your soul, you will no more know Him than a stone knows the ground upon which it rests in its inertia."
- Thomas Merton, New Seeds of Contemplation


"Because God is Invincibly Great, He can afford to be weak; because He is Immutably Pure, He can indulge with impunity in sin; He knows eternally all delight, therefore He tastes also the delight of pain; He is Inalienably Wise, therefore He has not debarred Himself from folly."
- Sri Aurobindo


'Allaahumma innee a’oodhubi ridaaka min sakhatika, wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik.'

O ALLAH, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself.

- Prayer of the Last Messenger, upon him be peace

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wisdom of shifting perspective | the last will be first

Beginning by the Conscious Refuge in the All Knowing, All Aware

1.

The claim of self-occupied ego is always based on how much it is able to see (or chose to see), realize or understand (or ready to understand). By the very nature of how things ARE, ego is selfish and its perspective follows only that tendency. When we chose to shift from the ego's self-centered perspective, then we approach towards a more complete understanding. Until we learn to do that, on whatever issue we engage in, our self-aggrandizing ego-self become impatient to prove its point - as its understanding is limited only to the boundaries set by the commanding self (nafs al-ammarah in Quranic term).

"And how canst thou have patience about things about which thy understanding is not complete?" - The Quran 18:68

2.
So this question surfaces, 'how do we approach towards a more complete understanding that can transcend the covetous and self-pleasing perspective of egoistic self or nafs al ammarah?'

A very brief answer would be to cure ourselves from the disease of selfishness. The medicine for that is to be magnanimous to 'the other', to other person and perspectives; not just holding onto our selfish perspective. Because when we allow our self-pleasing ego to hold only to its perspective alone, we intentionally allow it to cover (kafara in arabic) truth (or truths) which is also present in other perspectives. No single ego have monopoly over truth.

'wa la tansawl fadla baynakum', And do not forget to be magnanimous to one another - admonishes the Quran (2:237) and points to the medicine against selfishness.

A difficult to understand (at least to the selfish mind) passage from the Gospel we read Jesus Christ, Son of Mother Mary, upon them both be peace, teach his holy companions through a parable that ends by pointing that 'in the spiritual kingdom, "the last will be first, and the first will be last." (Matthew 20:16).

What is the doable maximum extent of becoming magnanimous? What is the formula to reach the farthest horizon of being magnanimous, to reach its pinnacle? It is when "the last will be first, and the first will be last."

Paradoxical as it might sound, and paradoxical precisely because it is not how our self-pleasing mind wish things to be - yet this is the other end of the perspective, shifting to which we are able to approach a complete understanding of things as they truly ARE.

Then Inshallah, we will learn (the secret of) patience, we shall overcome the ego's resistance to be magnanimous to others. May our heart be so expanded and generous that we may gladly welcome 'the last to be the first'.

Show me things as they truly are.
Let the false appear false,
and true as true.
- Islamic wisdom prayer

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TRUE SPEECH IS THE FRUIT OF NOT SPEAKING

True speech is the fruit of not speaking.
Too much talking clouds the heart.

If you want to clear the heart,
say this much, the essence of all talking:
Speak truly. God speaks through words truly spoken.

Falsity ends in pain.

Unless you witness all of creation in a single glance,
you're in sin even with all your religion.

The explanation of the Law is this:
The Law is a ship. Truth is her ocean.
No matter how strong the wood,
the sea can smash the ship.

The secret is this:
A 'doctor' of religion may in reality be an unbeliever.

We will master this science and read this book of Love.
God instructs. Love is His school.

Since the glance of the saintly masters fell on poor Yunus
nothing has been a misfortune.


~ Yunus Emre (1240 - 1320) ~

English version by
Kabir Helminski & Refik Algan (with minor edits)

The Secret of Silence

Deep silence has a purity of its own. I touch the quiet like a friend and feel the lightness of my being rising beyond the concerns and sadness of the mind. I gaze beyond the face of my own human limitations and rise into the enfolding arms of divine grace.

In all the many wonders of the world, there is none so beautiful as the Face I cannot see with human eyes. The Unseen Lover comes wearing the cloak of night illumined only by the moon and dancing stars and discreetly disappears with the light of the rising sun.

The Beloved gathers the sweetness of all longing from the flowering blossoms of a secret garden surrounding and engulfing me with love beyond all other beauty. Silence sweeps me into invisible arms in a dissolving embrace and a deep kiss of the Soul that only the Beloved can give.

Love is the golden key that opens every door of all that would keep us hostage to anything less than love. Only the heart knows the Nameless Lover behind the sacred veils of silence. Entrust your Beloved to the intimate whispering within the blessed sanctuary of your soul, the unknown place the world cannot reach, for in the silence no one can teach - there dwells the Ultimate Grace and Beauty of Love. - Naomi

# Related:
. Click here to Download a beautiful collection of poems
by the Turkish humanist sufi poet Yunus Emre

. solitude in the crowd
. what silence said
. silence

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the seeker and the sought | madhhab al-tasawwuf

The seeker is in reality the sought, and the Sought the Seeker: for the man who seeks God only seeks Him because God first sought him. So says God:

yuhibbuhum wa yuhibbu naHu, "He loves them and they love Him." (5:54)

and again, radiya Allahu aanhum waradu aan Hu, "God was well pleased with them, and they were well pleased with God" (5:119),

and, thumma taba aalayhim liyatobu, "Then He turned to them, that they might turn (to Him)." (9:118)

His seeking of them was the cause of their seeking Him: for the cause of every thing is God's act, and His act has no cause. If God seeks a man, it is not possible for that man not to seek God: so God has made the seeker the sought, and the Sought the Seeker.

Nevertheless (in the language of the Sufis), the seeker is the man whose toiling preceded his revelation, while the sought is he whose revelation preceded his toiling. The seeker is described in God's words, Waallatheena jahadu feena lanah diyannahum subulana, "And those who strive in Us, We surely guide them to Our paths" (29:69). Such a man is sought by God, Who turns his heart and implants in it a grace, to stir him to strive for Him, and to seek Him: then He accords him the revelation of the spiritual state.

So it was with Harithah, who said, "I turned myself from this world, and thirsted in the daytime, and watched at night" - then he said, "and it was as though I beheld the Throne of my Lord coming forth." With these words he indicated that the revelation of the unseen came to him after he had turned from this world. The "sought" man, on the other hand, is drawn forcibly by God, and accorded the revelation of the states that through the power of vision he may be stirred to strive for God, and turn to Him, and bear the burdens laid on him by God.

So it was with Pharaoh's magicians; after they had received the revelation, it was easy for them to endure the threats of Pharaoh, for they said, "We will never prefer thee to what has come to us of manifest signs, decide then what thou canst decide." So it was with Umar ibn al-Khattab, when he came seeking to slay the Prophet: for God waylaid him on his path. Similar too is the story of Ibrahim ibn Adham, he went out to hunt for pleasure, and a voice called him, saying, "Not for this wast thou created, and not to this wast thou commanded." Twice the voice called him; and in the third occasion the call came from the pommel of his saddle. Then he said, "By God, I will not disobey God henceforth, so long as my Lord protects me from sin."

This, then, is what is meant by being, "drawn forcibly": these men were granted revelation of spiritual states, and were thereby expelled from their carnal appetites and their possessions. Abu Abdillah al-Baraqi once quoted these verses,

The seeker's heart is based in purity
And passion leads his steps in every glen;
Along whatever vale his course may be
His only refuge is the Lord of humanity.

He paid with purity, and purely paid,
And pureness to his heart a lantern bought.
His seeking was upon the Seeker stayed:
Thrice blessed is the seeker who is sought!

- from Kitab al-Ta'arruf li-madhhab ahl al-tasawwuf by Abu Bakr al-Kalabadhi

Translated as, The Doctrine of the Sufis
by Arther Johan Arberry


# Related:
. Sufi Doctrines via Chishti Sufi
. Introduction to Sufi Doctrine by Titus Burckhardt
. Theoretical Gnosis and Doctrinal Sufism and Their Significance Today
. Sufi Doctrines
. The Sufi Doctrine of Rumi Pin It Now!

Spiritual Traveler: Form to Essence

At the beginning I was mistaken in four ways. I sought to remember God, to know Him, and to seek Him. When I had come to the end, I saw that He had remembered me before I remembered Him, that His knowledge of me had preceded my knowledge of Him, His love toward me had existed before my love to Him, and He had sought me before I sought Him.

- Bayazid Bistami

. Introduction

This striking quote by the Sufi Bayazid indicates that the spiritual search is comprised of two actions or journeys; the first journey being the traveler’s action toward the goal and the second that action of the goal or teaching upon the traveler: this second action being the saving Grace.

Today, many western spiritual travelers are unaware that their journey is comprised of this multi-dimensional aspect. Mistakenly, some equate success only with personal effort, believing the harder he/she tries the greater their chance of enlightenment. Randomly sampling paths and exercises, going from the outer world inward, seeking to connect with their own inner, spiritual center; often this first part of the journey takes a physical form: exercises, prayers, reading books, personal discipline and doing good works.

As Bayazid indicates, after a period of preparation, this second action - the movement of the goal toward the traveler- is bestowed, coming forward naturally, enriching daily life. For this to happen, it is most productive when there is contact with a teacher and school, who through the Grace of the Path, facilitate energy release and connection to the higher element.

In Islamic sacred tradition we find in Hadith Qudsi, God says, "When My servant draws near to Me a handsbreadth, I draw near to him an armslength; if he draws near to Me an armslength, I draw near to him a fathom; if he approaches Me (like) walking, I approach him (like) running."

In our western culture, many are still unfamiliar with the subtleties of eastern spiritual training. The traveler wishing to make the journey from form to essence, in addition to overcoming personal and societal obstacles must also come to terms with this dimensional factor: eventually realizing success is based upon a combination of organized effort and Divine Love, and Love is bestowed not earned.

In this writing, we will continue to discuss some key elements of the spiritual journey and further prepare the ground work for personal realization of the Beloved’s timeless caress.

. Proliferation of Helpers

Nowadays, when the traveler goes into any large bookstore one of the things which becomes apparent is that there is a surplus of people writing about their own spiritual experience and how to travel inward. It seems just about everyone has a book, personal method, and set of exercises to complete the journey; for the most part, in good faith, these authors wish to share a blueprint that has worked for them.

This abundance of paths and methods, for the average traveler is confusing. I can remember my first experience entering the largest spiritual bookstore in New York City and being completely overwhelmed by the number of paths and books which were available. I didn’t know where to begin.

Hence, we hear an often repeated remark, ‘I’m tired of all these self-help books that really don’t help anyone. I want experience that works.’

. The Great Hunger

Within every one, there is an empty space which often manifests as a hunger or unease. On some level, each of us feels there is a missing piece and we all go about our lives trying to fill it.

The Great Hunger. This inner emptiness and Great Hunger temporarily can be eased with just about anything. The world is a giant bazaar and the traveler can stock their basket with fine food, colorful garments, different types of work, sexual positions, drink, drugs and a variety of other pursuits and hobbies. Yet this inner spiritual restlessness can only be quieted on a lasting basis through connecting with your own inner spark, or the sacred within. This is the first journey from form to essence. As a preparation, many of the books, videos and new age systems take you part of the way. From the outer to the inner.

Loss of the Sacred & Mythical: To further heighten the need for the spiritual journey, many of our more traditional connections with the sacred are no longer available. Today we are a scientific culture and daily, science challenges many of our old myths and traditional spiritual teachings. For example, the Bible offers that humanity has existed on earth for something like 10,000 years; whereas, science suggests that we have been on this planet, in human form, for millions. Similarly science suggests there were multiple locations where humanity began, not just one location or Garden of Eden.

Each civilization requires practical wisdom, a mythos or set of rules to help the traveler grow and guide their life; rites of passage, which traditionally helped connect the traveler with the Universal Divine through their own sacred center, in our culture have been replaced with consumerism. For western travelers, science, money, need for power, credit cards and individual personal expression have become the center of life. While these aspects to life are important, they do not fill the empty place and the inner hunger continues. Some travelers quickly recognize the malaise as a spiritual hunger. These travelers read the books, follow the exercises and prepare for the inner experience which connects with the Divine. Books, lectures, videos, articles, are part of the answer; however, the inner fire must be tended by something else as well.

. Remembering

All of us are spiritual beings who have taken on a physical body, with a spiritual center that knows the way home. This spiritual center, or heart, is always connected to the sacred. The traveler must learn to still that part which is tied to the world and listen to that which is tuned to the Higher. This is termed ‘remembering.’ This connection is enhanced as the traveler learns in the presence of a teaching Master. Often, this learning facilitates the second dimension to the journey.

Preparation for Study: Connecting with your own inner current is part of being human. It is as natural as breathing or drinking a glass of water, yet, most often we are blocked from this experience by daily cares. Also, it is natural to fill the empty space with concerns, ideas and worry, yet we must also set aside time to allow what is inside to naturally come forward. To reach our sacred place and allow this energy to manifest on a conscious level, we must prepare, develop the skills necessary and be in contact with a teacher.

The second journey, connecting with your own inner current and allowing it to come forward, daily, is a matter of right time, right place, and right people working together.

Finding the Teacher: In order for the traveler to be taught how to efficiently go inward, as well as allow what is inward to come forward and manifest, they must be part of a mystical school or path that specializes in this preparation. The traveler must be in an environment where this type of experience is offered and when ready, bestowed by the Divine upon the traveler.

By connecting with their own inner current and the higher energy of the universe, the traveler is changed; the traveler is alchemized through this set of experiences and recognizes the object of the search. This type of learning can be termed more advanced spiritual learning. It goes beyond introductory material and preparation found in books, videos, or learning systems taught via the internet, DVD or television.

Typically, in this age of communication, all modern teachers have developed preparatory material that the spiritual traveler can read and study. And if a teacher appeals to you, study their material and when ready, present yourself for further instruction.

It is necessary to have a guide for the spiritual journey. Choose a master, for without one this journey is full of trials, fears, and dangers. With no escort, you will be lost on a road you have already taken. Do not travel alone on the path. - Rumi

Traveling the Path: Each of the great religions has an inner current or mystical tradition; yet this type of experience is not for everyone all the time. As indicated above, it requires preparation and a teacher or environment which specializes in this learning. To stimulate spiritual experience before the traveler is ready, can cause more harm than good; many have become casualties of the spiritual path by opening their spiritual centers prematurely.

All wisdom can be stated in two lines:
What is done for you- allow it to be done.
What you must do yourself- make sure you do it.
- Khawwas

. Conclusion

In our western culture, we are at the frontier of spiritual learning, just becoming aware of eastern paths and traditions that have long connected travelers with the Divine. Similarly, we are witnessing an explosion of new age teaching and interest in the spiritual. As well, science has joined in this search for the underlying unity or life energy in the universe.

For the mystic, this quest has long been a journey from form to essence; where everything is connected in the primordial energy of Oneness and with proper training experienced through daily life. And in this journey, the operative or saving Grace has always been – the movement of the Beloved toward the traveler.

*Bistami, Rumi and Khawwas quote taken from: James Fadiman & Robert Frager, Essential Sufism, HarperCollins Publisher, 1997.

- Guest post and contribution by Dr. Stewart Bitkoff

Listen to Dr. Bitkoff’s weekly show on internet radio: Practical Wisdom, Tuesday 1-2 pm. Also by Dr. Bitkoff, A Commuter’s Guide to Enlightenment, Llewellyn, 2008 and Journey of Light: Trilogy, Authorhouse, 2004; these books are available from publisher or on Amazon.com. To contact author go to www.stewartbitkoff.com.

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