Rule of Love is quite different

1.

If you can’t smell the fragrance
Don’t come into the garden of Love.
If you’re unwilling to undress
Don’t enter into the stream of Truth.
Stay where you are.
Don’t come our way.
- Rumi


In the previous post titled: The Necessity of Keeping Company with Spiritual Seekers, the verse quoted from the Quran, the 2nd part reads:

And follow not him whose heart We have made unmindful of Our Remembrance, and he follows his low desires and his case exceeds due bounds.

In it there are precise hints for the seekers as how to distinguish false Teacher / Guide of the Path from the true ones.

2.

Spiritual guidance is one of the most delicate matter as it involves complex human psyche and it risks what is the most precious, soul. In everyday life when we go to a doctor, we place our trust in him or her because of his or her qualification, degree and practicing experiences. In the process we allow ourselves unveil to the doctor our health condition, how we are feeling, where our pains are, what symptoms we are experiencing. That all has to do with our physical body. What about even serious illness of our psyche, our spirit which may cause ruin to even more precious part of our being, that is our soul? The ancient wisdom texts tell us that when we start to recognize our own shortcomings, our own mistakes in life, our vulnerabilities - that is when our enlightenment begins, only then we can expect to progress.

Do you know what the music is saying?
“Come follow me and you will find the way.
Your mistakes can also lead you to the Truth.
When you ask, the answer will be given.”
- Rumi

So first is to recognize that we are not perfect, but the Ideal (which we call God, the Divine) is perfect and our human birth is to journey towards that Perfection of Love, Compassion, Wisdom, Creativity and Truth. Kabbalah calls this "becoming like God", Sufis call it "God becoming us" - both speak the same truth, the second is more polite and more surrendered to the grace than the first.

After recognizing our need to progress towards that Perfection, we need to recognize how to find someone who embodies that perfection in higher degree (loftier maqam, higher spiritual station) than us; to find him or her and to be close to that person and to sit near his presence. Who are the physician of the heart and soul?

They have no knowledge about reality and only follow their own guesswork, and a guesswork is worth nothing against the Truth. So turn away from the one who turns away from Our Remembrance and desires (nothing) but the worldly life. Such is the sum total of their knowledge. Surely your Lord knows well those who have strayed from His Way and He knows well those who follow His Guidance.

And to Allah belongs whatever is in the heavens and whatever is in the earth that He may reward those who do evil for what they have done, and that He may reward those who do good with the very best.

Those who avoid the truly grave sins and shameful deeds - except for (their) inadvertent shortcomings, surely the Forgiveness of your Lord is Vast.

He is aware of you from (the time) He brought you out of the earth and you were hidden in your mother's womb. Therefore do not consider yourselves pure. Allah knows well those who guard themselves (for Him). - The Quran 53:28-32

Ishavasya Upanishad has a profound verse that reads:

Those who follow
the path of ignorance
enter darkness;
and those who are self-absorbed in knowledge
enter a greater darkness.

In it is declared that those who tread on the path of ignorance lose their way and wander here and there in this world; but those who walk on the path of self-boasting knowledge - that is, the path of "I know" - lose themselves in greater darkness. The ignorant grope about in darkness, but those who claim, "I know," grope about in greater darkness.

Osho offers us good insight:

Ego leads man into great darkness, and an interesting paradox emerges in man's world; the wise see themselves as ignorant - not knowing - and the ignorant assert their claim, "We know!"

Two things are to be remembered. We need always to go on enhancing our awareness of our ignorance. Remembrance of ignorance is the destruction of ignorance. To become aware of our ignorance is to dissolve our ignorance. If you wish to enter the world of light, of wisdom, of true knowledge, you must be fully aware of your ignorance and remain constantly in search of where your ignorance lies. Wherever you find it, admit it at once, don't linger even for a moment. And bow down at the feet of anyone who shows you your ignorance - he is your teacher, your master. And don't try to prove that your ignorance is knowledge, as your mind will goad you to do. Your ego will say, "Don't believe in him." Your ego will coax you to say, "What are you talking about? I an ignorant person? Impossible!" This is how we are all perpetuating our ignorance. We all persist in protecting our own opinions and attitudes.

- from Osho The Heartbeat of the Absolute - Ishavasya Upanishad


"Enter majestic Awe of Allah and accompany Trustworthy people" [9:119].

While we are less than perfect and living in drowned conditions amidst the dark sea of ignorance, we are told to look for those who knows, those who remembers, those who are truthful, those who are advanced seekers and have been touched by the Truth, who live and die for the Truth. Now in our search for such guide, spiritual teacher - we need higher wisdom that lead us to such true ones. And one thing is essential in this world of illusion is the ability to distinguish what is unreal from what is real. Even that applies for spiritual guide as well.

Else we might end up into going to a false doctor, a doctor who have no medical knowledge that he claims. We may end up giving ourselves to be led by someone who himself is a blind.

In Matthew's Gospel, the Guide of the Heart, Jesus Christ says:

"Every plant that my heavenly Father has not planted will be pulled up by the roots. Leave them; they are blind guides [of the blind]. If a blind man leads a blind man, both will fall into a pit."

Many years later Lalon, a mystic from Bengal have sung:
Ek kanae koe arek kanare,
'Cholo ebar Vobo pare.'
Nije kana path chenena
porere dake barongbar.
eshob dekhi kanar haat bazaar.

'Let me take you to the shore
of divine ocean.' - One blind calls out
to another blind.
He himself is blind, knows not the way
yet calls other to follow.
Such foolishness is found at the supermarket of blinds.

On a different context again Christ reminds, as quoted in the Gospel of Luke:

"Can a blind man lead a blind man? Will they not both fall into a pit? A student is not above his teacher, but everyone who is fully trained will be like his teacher."

In the above two saying of our Beloved Master, Jesus son of Mary, may God's peace and blessings be with them both and may we love them with a perfected love - the master himself was speaking to us about the need to distinguish between the blind guide and the guide with perfect vision, as he was one of such. And he affirmed the transmission which happen from the teacher to the student, to the disciple. As the guidance didn't end with him, because he also prepared his own disciples to guide the next generation of people far and near. This is the way of Truth. The Guide prepares his successors (khalifa) to carry out the work of enlightening others, to help them reach the path of Peace and Harmony. "Everyone who is fully trained will be like his teacher."

Human being any can only learn from another human being. The knowledge of the heart must be transmitted from another living heart, not from dried inks of a page. But can anyone give peace who doesn't have peace? Can anyone be a teacher of Truth if he does not embody Truth? Can anyone give true happiness if one never realized happiness for real?

3.
This brings us again to the earlier Quranic verse that we quoted in the previous post as well as repeated earlier.

And follow not him whose heart We have made unmindful of Our Remembrance, and he follows his low desires and his case exceeds due bounds.

In this verse, God, Glorious is He beyond all limitations, speaks in Royal Pronoun, addressing His Majestic Authority as "We". Here the criterion for identifying "blind guide" is given.

- whose heart is unmindful of Divine Remembrance,
- who follow his low desire
- and thus exceeds due bounds.

4.

This world which is full of metaphors and Signs for those who seek understanding. When a lover in this world falls in love, all he does is to remember the Beloved. Thus Remembrance is a sure quality of lover, whether we are talking about human lovers or Divine Lord. By default if a person loves someone or something, that certainty of that love can be found by looking whether the heart is occupied with that person or object of love. The heart is made by the Maker of All Things in such a way that it remembers the one whom or which it loves.

That is why those whose heart is unmindful of the Remembrance of the Divine - if such a person claim Godly station, such person is not who stands at the station of a guide, a Murshid. There are many false teacher, pretenders who claim to be a teacher but their heart is with money, attraction to unlawful relation, wealth, position and power. Such people have not only given rise to abuse to many individuals, destroying their human dignity, misled them by mixing false with truth but also contributed to the destruction of sacred structures of spirituality.

The other important factor in distinguishing true teacher from the pretenders is that they must NOT follow their own desire. This point is probably difficult to understand for us who otherwise take our own self and its desire at king and follow it with or without qualifications. We who live in an increasingly secular world environment where sacred teachings of humanity are no longer taught in the school, during the early development periods of a human being, no longer embodied by our society - for them the only idol we worship is our own self and its desire.

But those who sought realization of Love and have reached that stage, they knows truly of what it means of "Thy Will be Done."

The greater the love for the Beloved is, even on human lover, the higher he or she sacrifices his or her will for that of the beloved. If one loves someone, then slowly but surely the "i" dissolves for the sake of the beloved. This is universal and has nothing to do with this spiritual path or that religion. That is the secret of Fana, the annihilation into the Beloved by annihilating the desire of the false self, for the sake of the "Thy Will be Done."

That is also the secret of spiritual poverty, reaching which the ecstatic lover cries out, "I have nothing, and I want nothing (but the Beloved)."

After ascension is descent. So lets return now about those who follow their own desire, and hence they are disqualified to be the true guide and spiritual teacher. Then one may ask, who's desire are they suppose to follow and how would they know that its authentic?

The Divine Law revivifies me,
and the Truth annihilates me.
- Abu al-Hasan al-Shushtari

Mankind have been revealed the Will of God in various ways in various point in human history. But the model has been the same all throughout. There will be guide (teacher) and there will be revealed sacred tablet or Book where revelation of guidance will be revealed.

The last cycle of divine revelation in its esoteric as well as exoteric aspect have been preserved in the message of Muhammad, and from whom transmitted to the Sufi Masters and also in the sacred message as preserved in the Holy Quran, the Last Testament. Those who seek to follow the will of God in loving surrender, it is recommended to read the Book in full, from cover to cover, to receive that guidance. The wisdom is well preserved in every word and in every dot.

"Do they not ponder over the Qur'an in order to understand its deep meaning, or is it that their hearts are locked up from within?"(Qur'an 47:24)

Most of us begin our day by reading the newspaper, stuff ourselves with information which have no use or benefit to us, absorbing garbage after garbage in the television - read many novels, many books of huge volume yet when it comes to pristine Message of God to mankind, we go about living a life of utter carelessness. Those who can its recommended to read all three revealed book, the Old Testament, the New Testament and the Last Testament (Quran). But those who can not, should atleast read the Last Testament. This is because, Old Testament was revealed to confirm Monotheism and unity, New Testament came to renew it. Moses came to renew the Law of Abraham and Divine Will. Jesus came not to abolish the Law but to renew it and to make it wholesome. Again through the Final Messenger, Muhammad all of the previous message was renewed, reaffirmed and made to further evolve. Thus through the Last Testament, the previous messages are sanctified and completed.

And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter. They are on (true) guidance, from their Lord, and it is these who will prosper. - Quran 2:5-6

Thus the reality of revelation is a seamless whole and believe in the earlier revelation and the last revelation is part of one reality.

The universality and unity of all divine revelation is echoed as:

Say: We believe in One 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 of them, and unto Him we have surrendered. - The Quran 2:136

5.

Each and every reader comprehends the Holy Qur'an on a different level in tandem with the depth of his understanding. There are four levels of insight. The first level is the outer meaning and it is the one that the majority of the people are content with. Next is the Batini - the inner level. Third, there is the inner of the inner. And the fourth level is so deep it cannot be put into words and is therefore bound to remain indescribable.

- from the teachings of Shams e Tabriz, Forty Rules of Love, Elif Shafak

There are many who stumble at reading the Quran because it loses much of its magnificence in translation (lost in translation effect) because nothing could really translate the grandeur that is conveyed in the original, eloquent language in which it was revealed. Even then, if someone is sincere in their seeking and with that sincerity picks up the Quran and read it cover to cover with reverence, one is bound to know the will of God as manifest and to remain until the end of times. To a western reader the message of the Quran will be a surprise because it accepts all previous Messengers, because it accepts all truth coming from God and it provides in minute detail about the reality of hereafter, unlike any other divinely revealed book.

The other day a friend of mine said, she tried reading the Quran's translation in English, but didn't find much inspiration in it. For those who feel the same, here are two points of advice:
1. It's said that the Quran is like a shy bride and must be approached with care, patience and much tenderness. It reveals its beauty only to those who come to love it. The great sufi masters obtained their esoteric and exoteric knowledge both from the Quran, yet for those who approach it carelessly gain nothing.
2. One must be careful in picking up the right translation of the Quran (there are few standard translation, but not all of them are well done). Also please read it from a printed book (not from Internet), and preferred time to read is early in the morning.

Rumi says:

This Love is a King
But his banner is hidden.
The Quran speaks the Truth
But its miracle is concealed.
Love has pierced with its arrow
The heart of every lover.
Blood flows but the wound is invisible.

More on this point in another post perhaps.

But the main point being made here is that those who follow their own desire, but not the Will of God in their embodiment, have not tasted what it means to Love. The rule of Love is quite different. One forsakes everything for the sake of the Beloved, including one's own desire. May we learn that loving surrender.

6.
The House of Love

Why is there always music in this house?
Ask the owner.

Here is a treasure this world could not contain.
The house and its landlord
are all pretext and play.

Hands off this house, this talisman.
Don't argue with the landlord;
he's drunk every night.

A house of love with no limits,
a presence more beautiful than venus or the moon,
a beauty whose image fills the mirror of the heart.

Come in. The Beloved is here. We are all drunk.
No one notices who enters or leaves.
Don't sit outside the door in the dark, wondering.

Those drunk with God,
even if they are a thousand, live as One.
But drunk with lust, even one is double.

Enter the thicket of lions unafraid of any wounds.
The shadows you fear are just a child's fantasy.

There is no wound and nothing to be wounded;
all is mercy and love.

- Rumi, version by Kabir Helminski

The Necessity of Keeping Company with Spiritual Seekers

1.

The Quran being the final cycle of revealed Divine Revelation, preserved as a Book having both open and encoded Signs from God and guidance for humanity, were revealed over a long period of twenty three years in the life of the Messenger. Even through it finds it place in the the footstep of Old Testament and New Testament - the truth and authenticity of both of which is acknowledged by the Quran - the Final revelation itself was revealed in an unique way as and when it was revealed. Most verses of the Quran were revealed under special circumstances as and when particular events happened outpouring direct guidance. Thus the history of the revelation of the Quran opens up wonderful examples from which guidance can be found for humanity in the time to come.

2.
On the necessity of keeping company of the God-Conscious people, the following verses are found in the Quran, addressed to the Divine Messenger first and by extension to every seeker of truth who seeks guidance upon the luminous Straight Path (Sirat al Mustaqim) which, by pure grace, takes one to the Lord.

And keep thyself with those who call on their Lord morning and evening seeking the Divine Countenance (WajhaHu), and let not thine eyes pass from them, desiring the passing ornaments of this world's life. And follow not him whose heart We have made unmindful of Our remembrance, and he follows his low desires and his case exceeds due bounds. - The Quran, Chapter of the Cave

The above verses were revealed acknowledging a group of close companions of the Messenger who later became known as As'hab us-Suffa.

As'hab us-Suffa (Companion of the Shed)

The Arabic word suffa literally means shed, bench, porch or banquette (it was adapted in other languages such as Turkish and English as sofa). As'hab us-Suffa refers to the Companions of the Messenger who used to live on the long covered veranda or porch of the newly built mosque of the Prophet at Medina. They were single, humble, poor and pious. These companions were the first Sufis who received direct transmission and training by none other but the Messenger Himself. They were great lovers of the Holy Messenger and had burning desire to shun all worldly distractions and make themselves available at the service of the Master.

Suffa was the first archetypal Islamic University, the first Islamic educational institute consisted of a mosque as its classroom, the Suffa as dormitory, the Suffa Companions as students and above all, the Messenger as the teacher, mentor and guide. These people were known to have given up worldly desires and were in a perpetual state of learning their Deen (Way, Tao of Islam). The group were truly international even in their early days, having companions from many regions. For example, Bilal was from Ethiopia, Salman from Persia and Suhaib from Rome. Many of them suffered much injustice and maltreatment and were slaves traded in slave market of that time. Both their material poverty and their high spiritual aspiration qualify them to be described as ‘faqir’ who embraced spiritual poverty (faqr) by turning away from the world to single pointedly dedicate themselves to God and to become ‘murid’ (A murid is one who wants to reach the knowledge of Allah). This term is used in the Quranic verse ‘yuridoune wajhHu’ (wanting the vision of His face). This contains the verb ‘yuridu’ meaning ‘to want’. The one who is in the state of ‘wanting’ is known as a 'murid'. (see: Origins of Sufism)

Check the articles As'hab us-Suffah by Adam Hani Walker and Reviving the Suffa Tradition by Rifat Atay at the end of the post for further details.

One of the famous companion who himself was Ashab us-Suffa, Salman al-Farsi described later: One day few people from Medina came to meet the Messenger and said, 'O Messenger of Allah, if only you could sit at the front of the assembly and remove these people - meaning: Salman al-Farisi, Abu Dharr al-Ghifari and other poor Muslims - and their coarse and smelly outer garments - because the only thing they had on them were these woolen outer garments - from us, then we could sit with you, talk to you and learn from you!'

Their response were equivalent to how Jesus was condemned by the Pharisees, by the religious hypocrites for being with, teaching to and dining with the common, poor and destitute people of his time.

When time of revelation would come, suddenly the Messenger would be overcomed by mystical experiences, he would enter into altered state of consciousness and would receive revelation / divine inspirations which would sometime be so hard on him physically that his body would perspire even in winter night. So when these delegates proposed that the humble and poor companions be removed from the company of the Messenger, new revelation came, which closely translate as:

And recite that which has been revealed to thee of the Book of thy Lord. There is none who can alter His words. And thou wilt find no, refuge beside Him.

And keep thyself with those who call on their Lord morning and evening desiring His Countenance, and let not thine eyes pass from them, desiring the passing ornaments of this world's life. And follow not him whose heart We have made unmindful of Our remembrance, and he follows his low desires and his case exceeds due bounds.

And say: The Truth is from your Lord; so let him who please believe, and let him who please disbelieve. Surely We have prepared for the iniquitous a Fire, an enclosure of which will encompass them. And if they cry for water, they are given water like molten brass, scalding their faces. Evil the drink! And ill the resting-place!

As for those who believe and do good, We waste not the reward of him who does a good work.

These it is for whom are Gardens of perpetuity wherein flow rivers; they are adorned therein with bracelets of gold, and they wear green robes of fine silk and thick brocade, reclining therein on raised couches. Excellent the recompense! And goodly the resting-place!

Upon receiving the revelation, the Messenger, peace and blessings be upon him, stood up and went looking for them. He found them at the back of the mosque (at the Suffa) making divine remembrance (dhikr'Llah) in gathering (Majlish) as it were their practice.

He was overwhelmed in seeing them in that state of remembrance and with his loving voice said: "Praise be to Allah Who did not take away my soul until He commanded me to content myself with people of my holy community. It is with you that I live and with you that I die" and he recited to them what was revealed to him momentarily before.

This gives a glimpse of how the Quranic revelation happened as and when they were revealed.

3.

In every spiritual path, the place of community is extremely important. And community spirit can only manifest when people of similar interest and attunement come together. Buddha, one of the greatest teacher of humanity gave three jewels to his disciples which summarized the whole of Buddhist orientation.

This three jewels are recited in the formula:
Buddham sharanam gacchami.
Dharmam sharanam gacchami.
Sangham sharanam gacchami.

They embody the meanings as,
In Pure Awakening Consciousness I enter for Refuge.
In the Sacred Path I enter for Refuge.
In Sacred Community I enter for Refuge.

The early community, Sangha that Buddha developed were very essential to flower his teachings and to give a vessel for it to be embodied, practiced, preserved and to carry forward. For greater transformation of people like heart and mind must come together. Thus the wisdom behind the formation of circle, company of seekers, ummah or community can not be denied, no matter in what age we live. Christ message was transmitted by a select group of people who were made ready and trained for both inner and outer works by Christ himself. Similar example can be found in every authentic Path.

Being together in Remembrance

In Islam the concept of Ummah or community is greatly emphasized. For the Sufis, this essential need for the seekers to gather together, to come in touch with each other, to remember God in unison is absolutely necessary for individuals. This have given rise to sufi brotherhood, tekke, zawiya or Sufi Lodge, remembrance circle. Look for such gathering, no matter where you live.

On a very practical ground, the aspiration of the seeker never remain constant, its like ebb and flow, sometime its high, sometime its low. On individual level we go through many different state of the heart. Sometime we feel elated, sometime in absolute bliss, yet there are moment when we become utterly vulnerable, low and isolated and need other spiritual companions from whom we can drink and replenish again. Even Sufis gather for tea and light hearted chat with their Masters from which they go back much absorbed and their heart contend. The human presence is quite unlike anything else and for lovers of God, this companionship becomes even more significant because after which the world runs after and remain asleep, is not what satisfies the lovers of God. Coming together in divine remembrance provides people more aspiration for the journey and it makes them into travellers. Joining the assemblies for Divine Remembrance (majlish al-dhikrullah) awakens desire for the spiritual life in those who are seeking. This is an an attitude and outer work which is necessary for the inner work and growth.

In the verse, the Messenger when he is approached by those who looked down upon nmeek and humble, yet spiritually focused people - God reminds that he should be content with those who seeks God, therefore the spiritual seekers, the God conscious ones. In a sense the Messenger, God perfect our love for him, was told to keep company with the Sufis, God bless them, who sought his companionship over everything else and chose to remain as close to him as possible. Love is commanded to be answered only with Love.

The verse have both assertion and negation aspect. In the positive it emphasize that true lovers of God must keep company with other seekers and lovers of God. In the negative the verses offer wisdom which is also very significant.

"Let not thine eyes pass from them, desiring the passing ornaments of this world's life. And follow not him whose heart We have made unmindful of Our remembrance, and he follows his low desires and his case exceeds due bounds."

The first point is, that the value of a blessed company such as a community of spiritual seekers, Sufi tariqa (path), company of Sufis or any authentic spiritual community in that matter - to be close to them is commanded. This is equally applicable in our time. Secondly their presence / companionship must not be forsaken for the distractions of the world, for the passing attractions of the world such as fame or money etc.

Third point categorically identifies "false teachers" if one can read between the lines. One of the most important acid test for an authentic spiritual teacher / guide is that they are essentially self-effacing and must not be from those who run after the world (ask for money from his or her students, take their disciples money to increase his or her riches) but rather who occupy and exert themselves in spiritual work, who might receive what is freely given without asking but at the same time give out freely. Infact many Sufi Masters gave and provided to their students, even materially speaking. This is because this exactly was the model of the Messenger as well who took care of the Ahsab us-Suffa by feeding them, inviting them to his home and providing them even when his own family didn't have much to feed themselves. A true Master must be generous like a Sun, anything less suggests something else.

Those who are unmindful of the Divine and those who follow their own desire (this alone have caused many abuses in the world in the name of religion and spirituality, from sexual abuse to abuse of material wealth of the seeker who fall in the trap of a false guru) are never to be accepted as Guide or Teacher of the Path. It is them who are identified as someone who have exceeded their 'limits' and for them retribution from the One Who Take Account will take retribution for what they did in this world in their deception and misleading many by covering up what is true with falsehood, greed, selfishness and hypocrisy.

4.
Win the best bargain

Come out from the circle of time
And into the circle of love

Enter the street fo taverns
And sit among the drunkards of Divine love wine

Taste a sweetness in your mouth
that was before bee or honey

Look here's a bargain:
give one life and take for the eternity.

- Rumi

5.

And set forth to them the parable of the life of this world as water which We send down from the cloud, so the herbage of the earth becomes luxuriant thereby, then it becomes dry, broken into pieces which the winds scatter. And Allah is the Holder of power over all things.

Wealth and children are an adornment of the life of this world but the ever-abiding, the good works, are better with thy Lord in reward and better in hope.

And the day when We cause the mountains to pass away, and thou seest the earth a levelled plain and We gather them together and leave none of them behind.

And they are brought before thy Lord in ranks. Now certainly you have come to Us as We created you at first. Nay, you thought that We had not made an appointment for you.

And the Book of Life is placed, and thou seest the guilty fearing for what is in it, and they say: O woe to us what a book is this! It leaves out neither a small thing nor a great one, but numbers them (all), and they find what they did confronting them. And thy Lord wrongs not any one.

- The Final Testament, 18:45-49


# Further:
. Take counsel with the company of the righteous
. As'hab us-Suffah by Adam Hani Walker
. Reviving the Suffa Tradition by Rifat Atay
. Seek the company of the dervishes and become one of them
. The people of the Veranda (Ahl i Suffa)

. How to recognize / find Sufi mosque

. Majlish of zikr | assembly of remembrance

How to make the Site more interactive?

1.
And better and lasting Gift is with the Divine Authority for those who hearken to their Lord, and establish heart prayer; who conduct their affairs by mutual Consultation...
- The Noble Recital, Surah of Mutual Consultation

2.

Inspirations and Creative Thoughts has its presence online since late 2004, early 2005.

As its content grew, there was a need to re-organize the site. I was also advised to structure in such a way so that someone (specially a new comer) could retrieve materials, may seek counsels from the elders of the Path that is often shared here. Also materials of similar type have been asked to place in a single page etc.

In this exploration my focus has been primarily to share beneficial materials of the Sufi Path that has the potential to benefit, guide, inspire anyone and everyone. Thus its mostly about the seekers and their benefits rather than from my self (unlike other site / blogs which mostly is about personal reflections, personal writings etc.) as I also belong to the category of seekers and no more.

Part of the restructuring is done for that purpose and with the intention that the site would be more seeker (user) friendly.

Now I would like to ask your advice, guidance and insight on what you think, whats your inspiration about how to make this site more interactive?

We live in an interesting time where seekers are transcending boundaries, traditions, space (geographical location, locality) and time to join in, attuning their heart and mind in diverse ways. The potential has been great. The practical "oneness" demonstrated by the connectivity of internet is unprecedented in human history.

Thus complementing this new era and its vibrant energy, even the modes of interaction have embodied new possibilities never imagined before. Under the new state of affairs: What is your take on interactions among spiritual seekers and what mode you think should be best suitable?

Traditionally so far under the scope of this site, the interaction has been mostly from the following sources / ways:
1. Readers / Seekers leave their comments under each post. Share their feelings and receive feedback / engage in discussion.
2. Readers / Seekers sometime will write to the Editor of this site on personal level and communication mostly occur on one to one basis, back and forth. Often time the Editor would even feel inspired and encouraged to connect other visitors / fellow seekers who are like hearted and might benefit from each other's interaction.
3. With some readers the Editor would receive call / will call them back for further interaction.
4. There has been some cases where the Editor have personally met the readers and continued our communication later on. This has opened up new vistas of collaboration and interaction, having far reaching benefits and possibilities.

Please do join in common heart and brain storming as to how to improve interactivity of this site / what is your idea about it / how group-work can be facilitated when it comes to spiritual seekers?

"I am not young enough to know everything" - Oscar Wilde

I look forward for your illuminating ideas. Do write in the comment section of this post. Or you can directly write to me at mysticsaint@gmail.com email address. If you have difficulty publishing your comment, I suggest you to choose "Name/URL" or "Anonymous" option to select as identity in the comment section to avoid any problem.

And may the Divine peace find abode in your heart of heart.

Peace, Justice, Mercy, Love and Freedom

There is no saalam without 'adl.
There is no peace without justice, brothers.
There is no peace without justice.
There is no justice without mercy.
There is no mercy without love.
And there is no love without freedom.

- Message from Shaykh Abdullah Nooruddeen Durkee

Under the guidance of Shaykh Abdullah Nooruddeen Durkee, may Allah be pleased with him and give him good health, of Islamic Study Center of Charlottesville, Virginia beginning from today (24th October) will be hosting a series of program including instructions and investigations spanning across 5 Sundays on the subject of Peace, Justice, Mercy, Love and Freedom, five quintessential and universal elements necessary towards human liberation and harmonious being.

Other speakers in the event for this Sunday will be Shaykh Ahmed Abdur-Rashid who is the khalif of the late Hazrat Azad Rasool (may Allah’s blessings be upon him) of New Delhi and an authorized teacher of the Naqshbandiyya, Mujaddadiyya, Qadriyya, Chishtiyya, and Shadiliyya Sufi Orders. Guest speaker for the event will be Ustadh Mi'raj Ahmad.

The event will be held on 24th October, Sunday starting from 10:30 am (to 6 pm) US Eastern Standard Time. (check your time). Contact isc786@aol.com for full information.

Join in, attune to, watch and listen to and be part of a blessed circle: Anyone and everyone is welcome to join the video transmission of the talks via Global Webcast Link (free event). Click here to connect to the tele-broadcast site.



Green Mountain School is a branch of the Shadhdhuli School for the Tranquillity of Being and the Illumination of Hearts, under the direction of Shaykh A. Nooruddeen Durkee, the Khalifah in North America of Shaykh Dr. Ibrahim Muhammad al-Battawi, from whom he received idhn and ijaza in 1984CE/1405H to teach Islam from the Sufic (tasawwuf) perspective and to initiate, train and guide people specifically in the way of Shaykh Abu'l Hasan ash-Shadhdhuli, may Allah sanctify his secret.

The Green Mountain School is actively dedicated to making known in English language and Arabic transliteration the ahzab, adhkar, awrad and du'aa' of Sidi Abu'l Hasan ash-Shadhdhuli, may Allah sanctify his secret, which have informed, inspired and delivered to spiritual salvation many thousands of people from all over the world for more than 800 years.

For details visit: Green Mountain School
. peace/justice/mercy love/freedom: forum
. Multimedia resources from previous 5 Sundays on Tasawwuf

A Prayer by Ahmet Kayhan Dede

My God, in every place that we go,
favour us that we may be: not a war-monger, but a reconciler.
Oh Lord, favour us that we may be a sower:
of love, in place of hate;
of forgiveness, in place of suffering;
of hope, in place of despair;
of enlightenment, in place of darkness;
of joy, in place of sorrow.

Help us to be: not of those who focus on faults,
but those who kindly veil them;
not of those who seek consolation, but those who console;
not of those who expect to be understood,
but of those who show understanding;
not only of those who want to be loved,
but also of those who love.

Like the rain which bestows liveliness without discrimination
upon every place it falls, like the sun which enlightens
all existence with its light, without discrimination;
like the earth which bestows its blessings ungrudgingly
upon everyone who tramples it;
and like the night which blankets faults and mistakes:
favour us that we may be among those
who prepare for the purification of faith while the world rests.

The givers, not the takers;
those who are forgiven because they forgive;
those who are born with Truth,
those who live with Truth,
and those who die with Truth,
and are re-born to Eternal Life -

Destine us to join their ranks!

Amen. By Your will, My God, so be it.

Note: The above is Haci Ahmet Kayhan Dede's favorite prayer, a prayer that "belongs to the world" he used to say. Ahmet Dede was a Naqshbandi Shaykh from Turkey, even though he very rarely introduced himself by it. He preferred to be known simply as Dede, which in Turkish means Grandfather. And indeed he was a loving grandfather to all his students who came to drink from the generous and sweet fountain that he hid within his bosom. May his soul rest in perfect peace. This prayer is translated by Marnie Tunay Meryem, who was blessed to be in the presence of the Master, God bless her journey | via Fakirs Canada site

Khidr, friends of God and ilm ladunni

1.
and say: "O my Sustainer
cause me to grow in knowledge."
- The Quran 20:114

and then behold,
it will be for Us
to make its meaning clear.
- The Quran 75:19

Esoteric Knowledge (ilm ladunni: literally, means "knowledge from Our side" - hidden or inner knowledge of things conferred by God), with the permission and order of God Almighty, fills the whole earth and the heavens. I cannot explain this here. However, we may be content to give a few ciphers.

According to legend, after gathering his entire army, Alexander the Great, with a sign from the Esoteric, started looking for the Elixir of Life in order to achieve immortality. After a considerable amount of exploration, two soldiers set out from the camp one day to continue the search, with the understanding that they would return and report if they happened to find the Elixir. Around noon they arrived at a river. In order to have lunch, they took out some dried fishes and proceeded to eat. When they threw the remaining skeleton of a fish into the river, an amazing thing happened. The skeleton regained life, took on flesh and appeared to them in the form of a living fish.

The one known as Khidr peeled a fish, ate its meat and, holding the skeleton from its tail, immersed it in the water. The fish immediately reconstituted, regained life and started squirming in his hand. To his friend, Elias (Elijah), he said: “We have found the Elixir.” They drank from the water, and also watered their horses. Their human attributes disappeared, and sublime, divine attributes came over them.

This is the story. Now for the truth: This water was a flowing water, a river. Whoever drank from this water should have become like Khidr and Elias. However, since their goal was the Elixir, only these two ascended, only they could ascend by this water.

The story goes on: The two friends returned to the army of Alexander the Great, but they did not tell Alexander about their discovery. Instead, they requested permission to leave the army and go back. Alexander did not grant their request, since he did not want his army to break ranks. In spite of their leader‟s ban, however, Khidr and Elias left the army and started off. Alexander sent his army after them, and ordered their capture. However, during a close pursuit, both of them were suddenly lost from sight. Did the earth swallow them up, or were they raised to the sky? All the attempts of Alexander‟s men to find them met with failure. So they went back, and reported to Alexander the Great. Alexander then said: “I overexerted myself and my army in order to achieve immortality, yet the Elixir fell to their lot. Mine was only a rebellion against the will of God.”

This brings us to Moses and Khidr (see the Koran, 18:60-65).

2.

Moses, with the permission of God Almighty, attained a very high level in his knowledge of the Outward and Inward sciences. In spite of this, God declared: “Moses, you must learn Esoteric Knowledge.” Moses asked: “My Lord, is esoteric knowledge beyond the Outward and Inward sciences you have given me?” God answered: “O Moses, esoteric knowledge is superior to all the other sciences. The time has now come for you to discover this. Go to the place where the two seas meet (to a designated pier on the banks of Red Sea). There, you will see a man of such-and-such a description. Tell him: "I have come to learn esoteric knowledge from you." The man described by God was none other than Khidr.

So Moses went and found Khidr, who answered to the description. After greeting him, he told him about the above order. Khidr said: “I was waiting for you here on God's orders.” They became companions, and soon boarded a ship.

Then Khdir performed certain acts shrouded in mystery to teach wisdom to Moses, but Moses was not capable of receive fully at that time. So Moses grew impatient, tried to use his own limited comprehension and misunderstood completely what Khidr was performing.

So finally when Khidr explain why he did what he did and while parting said, "our companionship is at an end. We must now depart."

Khidr gave his hand to Moses, and they shook hands. Moses began to weep and wail: “If you leave me here now, where am I going to go? I don't know my way back. Please don't leave me.”

Khidr said: “Don't worry. If you are wise, we will be together all the time. Give your hand to me and shut your eyes tight. Open them when I say so.”

Moses gave him his hand. Khidr said “close your eyes” and “open them,” in immediate succession. Moses looked around; he was in front of his house. This, with the permission, grant and favor of God, is referred to as “the folding of space” (tayy al-makan).

With the permission of God and the approval of His Messenger, a number of saints from the School of Mohammed have become friends with Khidr. Moreover, they still continue to do so. I would like to give you an example.

This is Sidi Ahmet Kayhan speaking about his master Hadji Ahmet Effendi:

3,
During the Second World War, I used to live in a village known as Mako (its new name is Aktarlar). On the 20th of June, I wished to visit my Master, Hadji Ahmet Effendi. The distance between us was about five hours. Half the way I needed to walk was uphill; the remaining half was downhill. By the time I reached the hilltop, I was tired. I wanted to catch my breath, and sank to my knees. Looking downward, I saw two persons, a man and a woman, cutting grass for animals and petting each other from time to time. I could not take my eyes off them.

Suddenly, I heard my Master's voice: “Strangers at play. What is that to you?” I got up right away, and continued on my way without a backwards glance. However, when I left home my wish had been: “Today, on the hill, let me see Khidr on my way.”

When I passed the peak and started descending, I came across a familiar couple, a husband and wife. We said hello, chatted for a while, and departed. I said to myself: “These can‟t be Khidr. Khidr travels alone and lives alone.” And I did not meet anyone else until I reached the blissful residence of my Master. I went directly to the guest room. He was sitting alone. I greeted him and kissed his blessed hand.

After exchanging a few words, he said: “Hamid Effendi from your town has been waiting here for two days. (I knew this man.) He was very insistent, saying: "I will not go anywhere if you don‟t show me Khidr." He just would not leave. I told him to get out half an hour before you came in, and shut the door on him. And now you've come. I felt pity for the poor man.

He was coming in, going out, and asking for Khidr, all the while that he was sitting right next to Khidr.” If you were in my place, what would you make of this conversation?

But I, poor Ahmet Kayhan that I am, understood nothing. It did not even occur to me that I should at least have kissed his hand again.

You, my brothers and sisters, don't be heedless and careless like I was. Try to love and understand all the people you see and admire. I hope these words of mine will not sound strange to you: He who is a saint, he who is a Friend of God (wali), is with Khidr every instant.

- Hadji Ahmet Kayhan, radhiAllahu anhu

Adopted from The Meaning of the Four Books | Written by R. Sunarman, the book is based on the teachings of Grand Master of Sufism, Ahmet Kayhan, may God be pleased with him. Perhaps not widely known, yet this is a very important work not only in history of Sufism but in the scheme of world faith traditions because this book explains the truth of major four Divinely Inspired books: Torah as revealed to Moses, the Psalms to David, the Gospel to Jesus and the Quran as revealed to Mohammed.

“Perhaps it will not be apparent to many... that what we have here is the Mother Lode of authentic Sufism.” - from the Preface

In its English translator of this book (original in Turkish), Henry Bayran mentions: "With simplicity, clarity and wisdom, this anthology covers the major aspects of Sufism. At the same time, it comprises a fresh and refreshing vision of the Islamic religion. The author opens a window onto the teachings of Master Ahmet Kayhan, who guides us through a copious garden in which everyone will find what he needs - or at least, something akin to it. On each visit to this market-place, you will discover something new and exciting. In addition, it provides a rare glimpse of Islam as it should really be lived. For anyone interested in spiritual growth, religion, or mysticism, this book is a must."

> Click on this link to download the book: The Meaning of the Four Books in full as PDF.


# Further:
. Ahmet Kayhan | Tribute to a Grand Master of Sufism
. On Haci Ahmet Kayhan Dede
. Hazrat Khizer (as)
. Legend of Khidr and Elijah
. Al Khidr: the Green Man
. Allegory of Musa and Khidr

The Seven Valleys

1.

The Seven Valleys is a spiritual classic, inspired by the wisdom of Sufi Path and considered to be a key scripture in Bahai faith. Its author is Mirza Husayn Ali Nuri, Bahaullah, may Allah's peace be upon his rightly guided servants. As a response to questions posed by a Qadiri Sufi Muhyi'd-Din, The Seven Valleys was written around 1860 in Baghdad. This work is cited as Bahaullah's "greatest mystical composition."

The book follows the path of the soul on a spiritual journey passing through different stages, from this world to other realms which are closer to God, as first described by the 12th Century Sufi poet Farid al-Din Attar in his Conference of the Birds. What Bahá'u'lláh does in this work is that he gave explanation of the meanings and the significance of the seven stages.

In the introduction, Bahá'u'lláh says "Some have called these Seven Valleys, and others, Seven Cities." The stages are accomplished in order, and the goal of the journey is to follow "the Right Path", "abandon the drop of life and come to the sea of the Life-Bestower", and "gaze on the Beloved". In the conclusion of the book, he mentions: "These journeys have no visible ending in the world of time, but the severed wayfarer - if invisible confirmation descend upon him and the Guardian of the Cause assist him - may cross these seven stages in seven steps, nay rather in seven breaths, nay rather in a single breath, if God will and desire it."

2.

The work The Seven Valleys is an excellent and very precise mystical work. In this short writing, the author have condensed immense amount of wisdom of the Path.

In an article written by Roberta Law, the author explains, "In the Seven Valleys Bahá'u'lláh sifts the wheat of Sufi teaching from the chaff that had crept in over the years. His point is that mankind can have an experience of the Divine (Valley of Love), can grow in understanding (Valley of Knowledge), can experience the unity of all things (Valley of Unity), be content (Valley of Contentment), and experience amazement (Valley of Wonderment), but there is a veil between the Creator and the created which can only be penetrated by a Being of another quality than man. He is the Messenger and His counsels must be followed. Bahá'u'lláh says: "In all these journeys the traveler must stray not the breadth of a hair from the 'Law', for this is indeed the secret of the 'Path' and the fruit of the Tree of 'truth', and in all these stages he must cling to the robe of obedience to the commandments, and hold fast to the cord of shunning all forbidden things, that he may be nourished from the cup of the Law and informed of the mysteries of truth."

What follows is a condensed edition of "The Seven Valleys" to introduce the text. Its highly recommended to contemplatively read and absorb the text in full (full links follows at the end of the post, under References) for receiving whats conveyed in it in full.

3.
In the Name of God, the Clement, the Merciful.

Praise be to God Who hath made being to come forth from nothingness; graven upon the tablet of man the secrets of pre-existence; taught him from the mysteries of divine utterance that which he knew not; made him a Luminous Book unto those who believed and surrendered themselves; caused him to witness the creation of all things (Kullu Shay'), to the end that every man may testify, in himself, by himself, in the station of the Manifestation of his Lord, that verily there is no God save Him, and that every man may thereby win his way to the summit of realities, until none shall contemplate anything whatsoever but that he shall see God therein.

And I praise and glorify the first sea which hath branched from the ocean of the Divine Essence, and the first morn which hath glowed from the Horizon of Oneness, and the first sun which hath risen in the Heaven of Eternity, and the first fire which was lit from the Lamp of Preexistence in the lantern of singleness: He who was Ahmad in the kingdom of the exalted ones, and Muhammad amongst the concourse of the near ones, and Mahmád [Muhammad, Ahmad and Mahmád are names and titles of the Prophet, derived from the verb "to praise," "to exalt."] in the realm of the sincere ones. And upon His household and companions be abundant and abiding and eternal peace!

Peace be upon him who followeth the Right Path!

And further: The stages that mark the wayfarer's journey from the abode of dust to the heavenly homeland are said to be seven. Some have called these Seven Valleys, and others, Seven Cities. And they say that until the wayfarer taketh leave of self, and traverseth these stages, he shall never reach to the ocean of nearness and union, nor drink of the peerless wine. The first is The Valley of Search.

Valley of Search

The steed of this Valley is patience; without patience the wayfarer on this journey will reach nowhere and attain no goal. Nor should he ever be downhearted; if he strive for a hundred thousand years and yet fail to behold the beauty of the Friend, he should not falter. For those who seek the Ka'bih [The holy Sanctuary at Mecca. Here the word means "goal."] of "for Us" rejoice in the tidings:"In Our ways will We guide them." [Qur'án 29:69: "And whoso maketh efforts for Us, in Our ways will We guide them."]

It is incumbent on these servants that they cleanse the heart—which is the wellspring of divine treasures. In this journey the seeker reacheth a stage wherein he seeth all created things wandering distracted in search of the Friend.

One must judge of search by the standard of the Majnún of Love. It is related that one day they came upon Majnún sifting the dust, and his tears flowing down. They said, "What doest thou?" He said, "I seek for Laylí." They cried, "Alas for thee! Laylí is of pure spirit, and thou seekest her in the dust!" He said, "I seek her everywhere; haply somewhere I shall find her." Yea, although to the wise it be shameful to seek the Lord of Lords in the dust, yet this betokeneth intense ardor in searching. "Whoso seeketh out a thing with zeal shall find it."

On this journey the traveler abideth in every land and dwelleth in every region. In every face, he seeketh the beauty of the Friend; in every country he looketh for the Beloved. He joineth every company, and seeketh fellowship with every soul, that haply in some mind he may uncover the secret of the Friend, or in some face he may behold the beauty of the Loved One.

And if, by the help of God, he findeth on this journey a trace of the traceless Friend, and inhaleth the fragrance of the long-lost Joseph from the heavenly messenger, he shall straightway step into The Valley of Love.

The Valley of Love

Here the seeker shall straightway step into The Valley of Love and be dissolved in the fire of love. The steed of this Valley is pain; and if there be no pain this journey will never end. In this station the lover hath no thought save the Beloved, and seeketh no refuge save the Friend. At every moment he offereth a hundred lives in the path of the Loved One, at every step he throweth a thousand heads at the feet of the Beloved.

O My Brother! Until thou enter the Egypt of love, thou shalt never come to the Joseph of the Beauty of the Friend; and until, like Jacob, thou forsake thine outward eyes, thou shalt never open the eye of thine inward being; and until thou burn with the fire of love, thou shalt never commune with the Lover of Longing.

Wherefore, O friend, give up thy self that thou mayest find the Peerless One, pass by this mortal earth that thou mayest seek a home in the nest of heaven. Be as naught, if thou wouldst kindle the fire of being and be fit for the pathway of love.

Wherefore must the veils of the opposing self be burned away at the fire of love, that the spirit may be purified and cleansed and thus may know the station of the Lord of the Worlds.

Kindle the fire of love and burn away all things,
Then set thy foot into the land of the lovers.

And if, confirmed by the Creator, the lover escapes from the claws of the eagle of love, he will enter The Valley of Knowledge ...


The Valley of Knowledge

... he will enter The Valley of Knowledge and come out of doubt into certitude, and turn from the darkness of illusion to the guiding light of the fear of God. His inner eyes will open and he will privily converse with his Beloved; he will set ajar the gate of truth and piety, and shut the doors of vain imaginings. He in this station is content with the decree of God, and seeth war as peace, and findeth in death the secrets of everlasting life. With inward and outward eyes he witnesseth the mysteries of resurrection in the realms of creation and the souls of men, and with a pure heart apprehendeth the divine wisdom in the endless Manifestations of God. In the ocean he findeth a drop, in a drop he beholdeth the secrets of the sea.

Split the atom's heart, and lo!
Within it thou wilt find a sun.

The wayfarer in this Valley seeth in the fashionings of the True One nothing save clear providence, and at every moment saith: "No defect canst thou see in the creation of the God of Mercy: Repeat the gaze: Seest thou a single flaw?" [Qur'án 67:3]

He beholdeth justice in injustice, and in justice, grace. In ignorance he findeth many a knowledge hidden, and in knowledge a myriad wisdoms manifest. He breaketh the cage of the body and the passions, and consorteth with the people of the immortal realm. He mounteth on the ladders of inner truth and hasteneth to the heaven of inner significance. He rideth in the ark of "we shall show them our signs in the regions and in themselves," [Qur'án 41:53] and journeyeth over the sea of "until it become plain to them that (this Book) is the truth." [Qur'án 41:53] And if he meeteth with injustice he shall have patience, and if he cometh upon wrath he shall manifest love.

Those who journey in the garden land of knowledge, because they see the end in the beginning, see peace in war and friendliness in anger.

Such is the state of the wayfarers in this Valley; but the people of the Valleys above this see the end and the beginning as one; nay, they see neither beginning nor end, and witness neither "first" nor "last." [Qur'án 57:3.] Nay rather, the denizens of the undying city, who dwell in the green garden land, see not even "neither first nor last"; they fly from all that is first, and repulse all that is last. For these have passed over the worlds of names, and fled beyond the worlds of attributes as swift as lightning. Thus is it said: "Absolute Unity excludeth all attributes." [Saying attributed to `Alí.] And they have made their dwelling-place in the shadow of the Essence.

Wherefore, relevant to this, Khájih `Abdu'lláh - may God the Most High sanctify his beloved spirit - hath made a subtle point and spoken an eloquent word as to the meaning of "Guide Thou us on the straight path," [Qur'án 1:5] which is: "Show us the right way, that is, honor us with the love of Thine Essence, that we may be freed from turning toward ourselves and toward all else save Thee, and may become wholly Thine, and know only Thee, and see only Thee, and think of none save Thee."

Nay, these even mount above this station, wherefore it is said:
Love is a veil betwixt the lover and the loved one;
More than this I am not permitted to tell.

If thou be a man of communion and prayer, soar up on the wings of assistance from Holy Souls, that thou mayest behold the mysteries of the Friend and attain to the lights of the Beloved, "Verily, we are from God and to Him shall we return." [Qur'án 2:151]

After passing through the Valley of knowledge, which is the last plane of limitation, the wayfarer cometh to the Valley of Unity ...


The Valley of Unity

... the wayfarer cometh to the Valley of Unity and drinketh from the cup of the Absolute, and gazeth on the Manifestations of Oneness. In this station he pierceth the veils of plurality, fleeth from the worlds of the flesh, and ascendeth into the heaven of singleness. With the ear of God he heareth, with the eye of God he beholdeth the mysteries of divine creation. He steppeth into the sanctuary of the Friend, and shareth as an intimate the pavilion of the Loved One. He stretcheth out the hand of truth from the sleeve of the Absolute; he revealeth the secrets of power. He seeth in himself neither name nor fame nor rank, but findeth his own praise in praising God. He beholdeth in his own name the name of God; to him, "all songs are from the King," and every melody from Him. He sitteth on the throne of "Say, all is from God," [Qur'án 4:80] and taketh his rest on the carpet of "There is no power or might but in God." [Qur'án 18:37] He looketh on all things with the eye of oneness, and seeth the brilliant rays of the divine sun shining from the dawning-point of Essence alike on all created things, and the lights of singleness reflected over all creation.

O My Brother! A pure heart is as a mirror; cleanse it with the burnish of love and severance from all save God, that the true sun may shine within it and the eternal morning dawn. Then wilt thou clearly see the meaning of "Neither doth My earth nor My heaven contain Me, but the heart of My faithful servant containeth Me." And thou wilt take up thy life in thine hand, and with infinite longing cast it before the new Beloved One.

Whensoever the light of Manifestation of the King of Oneness settleth upon the throne of the heart and soul, His shining becometh visible in every limb and member. At that time the mystery of the famed tradition gleameth out of the darkness: "A servant is drawn unto Me in prayer until I answer him; and when I have answered him, I become the ear wherewith he heareth...." For thus the Master of the house hath appeared within His home, and all the pillars of the dwelling are ashine with His light. And the action and effect of the light are from the Light-Giver; so it is that all move through Him and arise by His will. And this is that spring whereof the near ones drink, as it is said: "A fount whereof the near unto God shall drink...." [Qur'án 83:28]

However, let none construe these utterances to be anthropomorphism, nor see in them the descent of the worlds of God into the grades of the creatures; nor should they lead thine Eminence to such assumptions. For God is, in His Essence, holy above ascent and descent, entrance and exit; He hath through all eternity been free of the attributes of human creatures, and ever will remain so. No man hath ever known Him; no soul hath ever found the pathway to His Being. Every mystic knower hath wandered far astray in the valley of the knowledge of Him; every saint hath lost his way in seeking to comprehend His Essence. Sanctified is He above the understanding of the wise; exalted is He above the knowledge of the knowing! The way is barred and to seek it is impiety; His proof is His signs; His being is His evidence.

Thus it hath been made clear that these stages depend on the vision of the wayfarer. In every city he will behold a world, in every Valley reach a spring, in every meadow hear a song. But the falcon of the mystic heaven hath many a wondrous carol of the spirit in His breast, and the Persian bird keepeth in His soul many a sweet Arab melody; yet these are hidden, and hidden shall remain.

If I speak forth, many a mind will shatter,
And if I write, many a pen will break.

Peace be upon him who concludeth this exalted journey and followeth the True One by the lights of guidance. And the wayfarer, after traversing the high planes of this supernal journey, entereth The Valley of Contentment.


The Valley of Contentment

In this Valley he feeleth the winds of divine contentment blowing from the plane of the spirit. He burneth away the veils of want, and with inward and outward eye, perceiveth within and without all things the day of: "God will compensate each one out of His abundance." [Qur'án 4:129] From sorrow he turneth to bliss, from anguish to joy. His grief and mourning yield to delight and rapture.

Although to outward view, the wayfarers in this Valley may dwell upon the dust, yet inwardly they are throned in the heights of mystic meaning; they eat of the endless bounties of inner significances, and drink of the delicate wines of the spirit.

O friend, till thou enter the garden of such mysteries, thou shalt never set lip to the undying wine of this Valley. And shouldst thou taste of it, thou wilt shield thine eyes from all things else, and drink of the wine of contentment; and thou wilt loose thyself from all things else, and bind thyself to Him, and throw thy life down in His path, and cast thy soul away. However, there is no other in this region that thou need forget: "There was God and there was naught beside Him." For on this plane the traveler witnesseth the beauty of the Friend in everything. Even in fire, he seeth the face of the Beloved. He beholdeth in illusion the secret of reality, and readeth from the attributes the riddle of the Essence. For he hath burnt away the veils with his sighing, and unwrapped the shroudings with a single glance; with piercing sight he gazeth on the new creation; with lucid heart he graspeth subtle verities. This is sufficiently attested by: "And we have made thy sight sharp in this day." [From Qur'án 50:21]

After journeying through the planes of pure contentment, the traveler cometh to the Valley of Wonderment ...


The Valley of Wonderment

After journeying through the planes of pure contentment, the traveler cometh to the Valley of Wonderment and is tossed in the oceans of grandeur, and at every moment his wonder groweth. Now he seeth the shape of wealth as poverty itself, and the essence of freedom as sheer impotence. Now is he struck dumb with the beauty of the All-Glorious; again is he wearied out with his own life. How many a mystic tree hath this whirlwind of wonderment snatched by the roots, how many a soul hath it exhausted. For in this Valley the traveler is flung into confusion, albeit, in the eye of him who hath attained, such marvels are esteemed and well beloved. At every moment he beholdeth a wondrous world, a new creation, and goeth from astonishment to astonishment, and is lost in awe at the works of the Lord of Oneness.

Indeed, O Brother, if we ponder each created thing, we shall witness a myriad perfect wisdoms and learn a myriad new and wondrous truths. One of the created phenomena is the dream. Behold how many secrets are deposited therein, how many wisdoms treasured up, how many worlds concealed. Observe, how thou art asleep in a dwelling, and its doors are barred; on a sudden thou findest thyself in a far-off city, which thou enterest without moving thy feet or wearying thy body; without using thine eyes, thou seest; without taxing thine ears, thou hearest; without a tongue, thou speakest. And perchance when ten years are gone, thou wilt witness in the outer world the very things thou hast dreamed tonight.

Now there are many wisdoms to ponder in the dream, which none but the people of this Valley can comprehend in their true elements. First, what is this world, where without eye and ear and hand and tongue a man puts all of these to use? Second, how is it that in the outer world thou seest today the effect of a dream, when thou didst vision it in the world of sleep some ten years past? Consider the difference between these two worlds and the mysteries which they conceal, that thou mayest attain to divine confirmations and heavenly discoveries and enter the regions of holiness.


The Valley of True Poverty and Absolute Nothingness

This station is the dying from self and the living in God, the being poor in self and rich in the Desired One. Poverty as here referred to signifieth being poor in the things of the created world, rich in the things of God's world. For when the true lover and devoted friend reacheth to the presence of the Beloved, the sparkling beauty of the Loved One and the fire of the lover's heart will kindle a blaze and burn away all veils and wrappings. Yea, all he hath, from heart to skin, will be set aflame, so that nothing will remain save the Friend.

This state is that poverty of which it is said, "Poverty is My glory." [Muhammad] And of inward and outward poverty there is many a stage and many a meaning which I have not thought pertinent to mention here; hence I have reserved these for another time, dependent on what God may desire and fate may seal.

This is the plane whereon the vestiges of all things (Kullu Shay') are destroyed in the traveler, and on the horizon of eternity the Divine Face riseth out of the darkness, and the meaning of "All on the earth shall pass away, but the face of thy Lord...." [Qur'án 55:26, 27] is made manifest.

In this Valley, the wayfarer leaveth behind him the stages of the "oneness of Being and Manifestation" and reacheth a oneness that is sanctified above these two stations. Ecstasy alone can encompass this theme, not utterance nor argument; and whosoever hath dwelt at this stage of the journey, or caught a breath from this garden land, knoweth whereof We speak.

In all these journeys the traveler must stray not the breadth of a hair from the "Law," for this is indeed the secret of the "Path" and the fruit of the Tree of "Truth"; and in all these stages he must cling to the robe of obedience to the commandments, and hold fast to the cord of shunning all forbidden things, that he may be nourished from the cup of the Law and informed of the mysteries of Truth.

If any of the utterances of this Servant may not be comprehended, or may lead to perturbation, the same must be inquired of again, that no doubt may linger, and the meaning be clear as the Face of the Beloved One shining from the "Glorious Station." [Maqám-i-Mahmúd. Qur'án 17:81] These journeys have no visible ending in the world of time, but the severed wayfarer—if invisible confirmation descend upon him and the Guardian of the Cause assist him—may cross these seven stages in seven steps, nay rather in seven breaths, nay rather in a single breath, if God will and desire it. And this is of "His grace on such of His servants as He pleaseth." [Qur'án 2:84]

# References:
. Read Seven Valleys in full via Bahai Reference Library
Link 1, Link 2
. About the Seven Valleys via Wikipedia
. Bahaullah's message to the Sufis
. The Conference of the Birds by Fariduddin Attar (full version in PDF)

Dream of the Water Gatherers | Tracing the Signs

1.
An Opening Prayer

There is a community of the spirit. Join it, and feel the delight of walking in the street of love, and becoming scintillating love. Bathe in the light of grace. Close both eyes to see with inner eyes. Open your hands, if you want to receive. Open your arms, if you want to be held.

Sit down in this circle. Quit acting like a wolf, and feel the shepherd's love filling you. Be empty of worrying. Think of who created the soul and who fashioned everything out of nothingness! Why do you stay in prison when the door is so wide open? Move outside the tangle of fear-thinking. Live in loving passionately and bloom like a beautiful night-queen flower that opens to the starry night, silently, without any noise.  

~ Based on a prayer by Cynthia J. Alby

2.
Background

In case you have missed previous posts and the dream:
1) Read the post published on 9th October based on the writings of Syed M. Zauqi Shah titled, "The Sufi's Spiritual Course" and the comments that followed.
2) Read the dream of the Water Gatherer.

The dream is quite remarkable for many reasons. First of all, the dream is reminiscence of the classic sufi work The Conference of the Birds which is a story of seeker's journey to God. There, like this dream, many embark on a similar journey to reach a certain goal and in the process those with insincere commitment, many who started their journey in half-heartedness end up giving up their goal, only a few can attain that which was set out to attain. The dream also explains a very practical aspect of seeking that it is arduous and demand struggle against every obstacles placed during the journey (including the greatest obstacle of the 'ego'), without exception. 

O, friend! Nobody veils you, but yourself.
In your path there is no thorn or weed, but yourself.
You asked: shall I reach the Beloved or not?
Between you and the Beloved there is nobody, but yourself.
~ Awhadoddin Kermani

Struggle is an inseparable reality in our journey and it is only through struggle, resistance, to resist the Opponent is how the light is revealed in us, it is how growth / evolution of being unfolds. From Kabbalist to Sufis, every authentic path traveled by those advanced seeker testifies this fact and that is again conveyed in this dream. The struggle of the warriors is universal emblematic of the struggle of humanity, of individual human being.

According to Islamic tradition from the saying of the Prophet, dreams are of three kind: The truthful dream (rahmani), the dream stemming from personal desire (nafsani), and the dream coming from the opponent (shaytani).

This particular dream also stirred my interest because of its wonderful level of fine details. According to Ibn Khaldun, one of the sign of a true dream vision is that the dream vision stays and remains impressed with all its details in the memory of (the person who perceived it). Neither neglect nor forgetfulness affects it. No thinking or remembering is required, in order to have it present (to one's mind). The (dream vision) remains pictured in the mind of (the dreamer) when he or she awakes. Nothing of it is lost. This is because perception by the soul does not take place within time (rather outside time) and requires no consecutive order, but takes place all at once and within a single time element.

3.

Every order is from the Source and must return to the Source

In order to interpret the dream, I have relied upon the Quran, which after all is a Book of Signs.  God declares: Indeed, We have variegated throughout this Quran all manners of similitude for humanity, but, more than anything else, man is argumentative! - The Quran 18:54

Also for meanings associated with various elements of the dream, I have relied upon Ibn Sirin's transmission. Muhammad ibn Sirin (654-731) was a specialist in the field of dream interpretation in regards to the traditions of Islam. Certain norms of dream interpretation were written down on his authority. I have also taken the liberty to use the wisdom of Sufi path for tracing the correlations and message revealed in the dream.

4.
The Meanings are writ on the Sky of the Heart

You are my sky, and I am the earth, bewildered:
What makes You constantly flow from my heart?
I am soil with parched lips! Kindly bring water
that will transform this soil into a rose-bed!

How does the earth knows
what You sowed in its heart?
You have impregnated it,
and You know its secret burden!
 ~ Rumi

Below the original dream is mentioned in italic and the interpretation of the dream is shared interspersed.

It’s a long, long and a very hot summer. The people are very thirsty and they are dying in huge numbers of drought and the crops are failing. The animals are dying, and the plants are dying...

"Thirst" represents the souls call towards God, and when the call goes on unanswered for sometime, it creates disorientation for the soul towards its Source. Thirst represent lack of piety, whereas "drinking water" in dream vision is a sign of piety. When human soul cuts itself off from recognition, acknowledgment, remembrance and thanksgiving to the Real Cherisher, the Nourisher, slowly but surely the spirit start to starve and die. Just as drought is the result of the lack of life giving water in a land, similarly the life giving grace that flows from Remembrance, when withdrawn from the landscape of our soul - it causes spiritual drought and the real harvest, amal (action of real value) withers and eventually die.

When this happen to collective, it affects the planetary ecology. When we destroy inner landscape of our individual beings by disconnecting it from the Real - the environment, the ecology, the planet - in every level it manifest the same kind of destruction. Nothing is spared, hence both animals and plants - all dies. Isn't that what we are also witnessing in our mindless destruction of antarctic, amazon rainforest, natural sanctuaries, every kind of vulnerable species?

The wise men of the people gather together and decide that they need to send a group of warriors on a dangerous expedition and a mission: to find water and bring water to the people. No matter what happens to them: a matter of life or death.

There is an esoteric knowledge conveyed in Sufism where the wise elders, advanced spiritual beings watch over the creation and govern its affair. This knowledge is beyond the scope of this interpretation but it is sufficient to say that the higher spiritual beings who are known as Qutub (Pole) or Ghawth (Succor), Nuqaba (Leaders), Awtaad (Pillars), Abrar (Pious) - the guardians of the inner plane are 'the wise men' in the dream, who gather together (in their baqa, they are already together, in union with God) and decides to send a group of warriors on an expedition.

Among the world communities, let yours be the community who rises up and implements the Divine Value System, ordering honor, and forbidding dishonor. Such are the people who are truly successful and will eventually prosper. - The Quran 3:104

The mission is about finding water and bringing water to the people.

Water has a varied spectrum of meanings, including: sign of peace, abundance. Also water corresponds with soul, representing the middle world between spirit or fire on the one hand, and matter or earth on the other. The mission to find water represents in this dream "the restoration of human soul." Bringing water to people is bringing the covered up, veiled truth into light. When truth is lost, some people are bound to be given or taken up responsibility to work as a reminder of the light. This is an organic happening.

Water is also symbolic to transmit divine gnosis. As Christ says in a tradition similar to hadith qudsi, "But whosoever drinketh of the water that I shall give him shall never thirst; the water that I shall give him shall be in him a well of water springing up into everlasting life." - Christ, Gospel of John, 4:14

And He said unto me, It is done. I Am Alpha and Omega, the Beginning and the End. I will give unto him that is athirst of the fountain of the water of life freely. - Revelation 21:6

"Garden beneath which river flows" - is a often recurring description of the Final abode, promised to those who attain faith.

As for those who have iman and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening. -The Quran 4:57

Also another message is that higher truth, when one recognizes, one is moved, or better said, almost compelled to share it, transmit it. Light when brought in a dark room, by its nature is bound to dispel darkness, it by default share its light. When one feel the thirst, listen to the call and see other dying of that thirst, starving, one must gather water and 'bring water to people.' This is the work of the saintly souls, that of awliyas (friends of God), bodhisattvas (being who works towards freedom (from maya, bondage) of others).

The bravest warriors are given an arrow and a bow and they make a solemn vow that they will return, bringing water to the nation. Then they set off, with the taste of dust in their mouths and the sun beating relentlessly on their heads and backs. There is no time to waste. They keep walking miles, and more miles, days and nights and never stop walking:

The solemn vow is the oath of allegiance or bayah in Sufistic term. It is the vow for Truth, towards God realization. And once the vow is taken, once the bayah happens under the instruction of the wise elders (Pirs), one "set off" on the Tariqa, on the Path. A true seeker, a salik - knows intuitively that every human breath is so precious that they can not be exchanged even for wealth of the entire world. Thus wasting time is seen the greatest negligence (ghaflat). And once one is on the Path, on the Tariqa, every movement and every stillness - both are considered walking. Every action turns into remembrance ceremony and worshipful devotion. For a Sufi in the Tariqa, every moment is a moment of 'walking'. They strive never to forget that they are on a great journey, and they are the wayfarer, passing through this temporal world for very short period of time.

... and they start to drop out, one by one: Some warriors are getting too tired, and they sling their bow and arrow, and stop and take a break, thus jeopardising the mission, and are left behind.

Some warriors are becoming full of doubts that they will ever find the water, and they also sit down, and abandon their mission, thus breaking their vows. And betraying the nation. they bury their weapons deep into the sand dunes and then pick up some other trade and become common farmers, that mission clearly they realised is not for them.

One of the most important provision in the journey for seeker is the yearning, seeking, aspiration (himmah). In Conference of the Birds its called the Valley of Talab or 'Valley of Seeking' that the seekers must first cross-over This is the first step that a seeker must take in his path. Ardour, perseverance and patience are required to traverse this valley. Those who lack them are bound to drop one by one.

Rumi says, "half-heartedness does not reach into the Majesty. You set out to find truth, but then you keep stopping for long periods at mean-spirited roadhouses."

None has promised that the Path to God will be easy. There are many distractions along the path. Human being is made to strive in various means to reach their goal. "Verily, your striving is diverse" (92:4)

O ye who believe! Shall I lead you to a bargain that will save you from a grievous doom?

You shall believe in God and His Messenger, and struggle hard in God's way with your property and your lives; that is better for you, did you but know! Hu shall absolve your shortcomings and cause you to enter into Gardens, beneath which rivers flow, and goodly dwellings in Gardens of perpetuity; that is the supreme achievement! (6:10-12)

And those who strive in Our cause -We will certainly guide them to our paths. For verily God is with those who engage in right action. (29:69)

A third small group of warriors keep going: they want to find the source of water, and they know that somewhere far, far away, there is an underground river, it’s a matter of patience and perseverance, and wisdom, it’s only a matter of time..

They lose their dearest friends and dearest co-travelers on their way, the journey gets harder by the day, and by the week, and by the year, and many years would pass and they keep walking... they are now so, so tired and so few of them remain, but they still keep walking..

Finding the Source of Water is immensely significant. The word used by Islam to mean Divine Law is called Sharia which simply means 'path to the water hole.' When we consider the importance of a well-trodden path to a source of water for man and beast in the arid desert environment, we can readily appreciate why this term in Muslim usage should have become a metaphor for a whole way of life ordained by God." In original usage Shar'iah meant the road to the watering place or path leading to the water, i.e., the way to the source of life. Thus the Divinely prescribed path that leads to source, to eternal life (here in the dream the metaphor is source of water) is the path that is taken.

The word is proved true against the greater part of them: for they do not attain to faith. (36:7)

The majority rule doesn't apply to seeker. Throughout human history, the vanguard of truth has always been the minority, even under a single tradition, those who guard, observe and embody the original teachings have been done by the minority, a small group of people. This has always been true, whether its for Christian gnostics, the Jewish mystics, the true followers of Buddha, the adepts of Tasawwuf.

In the process of transformation, those which are hold dear must drop one by one. Every attachment loosen up organically. If one doesn't give them up voluntarily, the process of life itself make one to give them up.

There is no giving up in the struggle for the true and sincere seekers. The path is long and arduous and those who are sincerer in their seeking, the length of the journey and the difficulties that comes along the way can not deter them from the goal. This is also the way of those who have journeyed before us, as Mighty Messenger Moses did in his early days of illumination.

Behold, Moses said to his attendant, "I will not give up until I reach the point where the two rivers meet or (until) I spend years and years in travel." - The Quran 18:60

Remarkable to notice that what Moses was seeking, was also the point (the source) where two rivers meet and his immense determination is reflective of similar journey affirmed in the dream.

And one day when only a few are still alive, and still able to drag their very tired, and weak skeletons on their two feet, they discover the underground river: they follow to begin with a small stream, just barely visible and they follow a small lizard that takes them to the mouth of the river: the strong sound of the water and the river banging against the walls of an underground cave captures their ears and they slowly descend into the bowls of the earth.

Lizard in dream has a number of significance. In dream interpretation it symbolize aspects in our unconscious that we don't wish to take notice of. It may represent a part of ourselves that is "cold" and needs warmth. The methods of Sufism is to turn the otherwise 'dead' heart: warm, soft and 'alive'. Lizard is also associated with our primal instincts and reactive impulses. The wise masters of the Path knows the wisdom that the greatest possibility of transformation in our life comes from the greatest challenges and struggle of our self.  And the instinct and reactive impulses are the first batches of obstacles in the way. 'Underground' represent our subconscious and the unknown part of our self which we can not know unless we descend to it, unless we turn inward deeply through contemplation, night vigils and meditation. 

..the lizard has taken them to the underground cave where the river of all rivers begins... and where the rivers all meet and flow into the sea.

The seat of our consciousness, heart of our heart is the meant for the point where river of all rivers begin, the source of all rivers where they all meet and flow into the sea (unite with God-consciousness). River in dream also is a metaphor for life. 

Meeting point of water / flowing bodies of water is used as metaphor in the Quran with many layers of meaning conveyed in it. For example in the Quran: He has let free the two bodies of flowing water, meeting together. (55:19). Also the image and event with river has been used as means of trial and there also only a few stand the test:

When Saul set forth with the armies, he said: "Allah will test you with a river: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river,- He and the faithful ones with him,- they said: "This day We cannot cope with Goliath and his forces." but those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission, and Allah is with those who steadfastly persevere. - The Quran, 2:49

... The warriors ... suddenly realise that they can’t swim: there were no rivers in their nation and during their lifetime, so there was no need for them to be able to swim, and that’s when most of the left warriors also give up.. they are too afraid to continue: if they do carry on, they will drown, and that’s what they fear most:

Ihdina alssirata almustaqeem. Sirata allatheena anAAamta AAalayhim ghayri almaghdoobi AAalayhim wala alddalleen.

Show us the straight way. The WAY Of THOSE upon whom Thou hast bestowed Thy Grace, those whose (portion) is not Thy wrath, and who go not astray. (1:6,7)

We live our entire life without learning true surrender. We only knew it when we were infants in the arm of our mothers; then as we grow we suffer from some kind of strange amnesia and forgot it. We become all too unfamiliar to it, just like the warriors in the dream who never needed to learn swimming.  We never get to realize the significance of last prayer of Christ when he says, "Divine Father, if Thou be willing, remove this cup from me: nevertheless not my will, but Thine, be done." And since we are not told to learn surrender and neither we have structure or methods in the common engagement in our daily life and environment that even remotely speak about its necessity - most of us give up seeking, give up surrendering.

It never even find any place in consciousness of most people who hardly stop to appreciate life even. The Way of Those who were bestowed grace and guided to God is the Way to be followed in order to be guided. Without the graceful presence of Master Jesus, his disciples would remain just like any other fishermen on the see of Galilee. Without Muhammad, his companions would remain just like any other men of jahiliyya. The role of a master, not to forget, a living master can never be disregarded, no matter what age we live in. It is true now, as it was during the time of Jesus or Muhammad or in any time in human history.

The sufis say that you need a teacher as a guide on the mystical path. The teacher is someone who is surrendered to God and is able to help the wayfarer make the transition from the ego to the Self. In surrendering to the teacher, fana fi Sheikh, the disciple learns to surrender to God, fana fi' Llah.

Grace of God takes the form of the guru. .. Man can learn from man only, and hence, God teaches through a human body. The guru is united with God. The guru is verily a link between the individual and the Immortal. He tears your veil of ignorance.

No human being can communicate with God except through inspiration, or from behind a curtain, or by God's sending a Messenger, through whom He reveals what He wills. He is the Most High, Most Wise. (The Quran 42:51)

Surrender is achieved through consistent struggle over the resistance of the lower self, over the weakness of our psyche, the nafs. Thus most of us are afraid to surrender to a Teacher. Our ego whispers and place forward ten thousand excuses not to trust. In the dream this is manifest, "The warriors ... suddenly realise that they can’t swim: ... and that’s when most of the left warriors also give up.. they are too afraid to continue: if they do carry on, they will drown, and that’s what they fear most"

They have a dilemma: they can either stay here on the shores of the river, and never return. That would mean death for their nations, who are expecting them: and waiting for some news!

Or they can ask the fish to teach them how to swim, and then they can cross the river and they can return to their starving nation: and give them the good news, and bring them some few drops of water: precious and very, very valuable.

If we look around people, most of them in our work place, in the marketplace, in street, among our own family (including ourselves), we will see that we are caught in the same dilemma. We don't know why we are here, what are we suppose to do, where we are heading. We choose the easy way which is without struggle,  without any resistance to transcend, that is to accept our sleeping state and never to wake up.

Fish is a very interesting symbol in this dream. Those who are endowed with spiritual knowledge, they knows that Fish represent Christ or Messiah like figure, a Murshid (guide) of the Heart who initiate seeker on the Spiritual Path.

Thus asking the fish about how to swim is one of the most prominent message in the dream that in order to learn to swim into the stream (tariqa, the Way) that reaches the Sea (God), one must ask the right person who knows. It is the fish in the life event of Moses as described in Jewish scripture and the Quran of meeting his own Murshid, Khwaja Khidr that the fish led him to the junction of where two river meets and led ultimately to higher knowledge.

Ask the people of remembrance if you know not.
- The Quran 16:43

Follow those who do not ask a reward from you and who are rightly guided. (36:21)

Who are these fish who can teach how to swim?

Out of our arrogance mixed with our ignorance we think we know. But this delusion that we know is always bound to be false. The Quran reminds, 'Above every knower there is a greater knower' (12:76) and if we really want to be knower like the true gnostics, we must learn from one who is bestowed with higher knowledge, with higher gnosis. Awliya Allah says, 'above everyone that holds a station there is someone at another station.' The one above can see the one below, but the one below cannot see the one above. Thus no seeker should delude himself or herself that the station where he stand is the last one. He simply cannot see beyond it and it requires someone of the higher station to awaken one's inner eyes. 

... all warriors decide to stay except one. He decides to speak to the river, and ask the fish to teach him to swim. When he starts speaking to the river, and the fish, all the others think that he has gone mad, and they attack him treacherously one night when he is fast asleep, and they kill him.

That night, the desire to take some water back home to the nation that is dying, is dead, too. the only warrior who still has a desire to learn and change is dead, and the mission, after many endless years of traveling and suffering, has failed. the knowledge how to swim is still alive though, and the fish is still waiting for the wise warrior to come to its shores and she will teach him.

And it is said to them guard against that which is before you and that which is behind you, that mercy may be shown to you. Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom.  (36:45-46)

When the seeker start to see visions beyond ordinary, he or she is considered heretic, magician, stranger, soothsayer or mad. This has happened over and over again in human history and is still happening. But the master of mystics, Prophet Muhammad reminded, "Give glad tidings to the strangers."

But most important part of the message conveyed in the dream is the luminous truth that "the knowledge how to swim is still alive" and "the fish is still waiting for the wise warrior to come to its shores and she will teach".

This is what an Impressionist Sufi (Naqshbandi) Shaykh conveyed in his sohbet regarding learning how to learn surrender:

"Try to find your way. The one that does not show you the way is not a holy one. A holy one must have effect on you and on your life. If he cannot affect your life, there is no benefit. Moses came and affected some people. These people became holy. Jesus came and the same thing happened. Muhammad came and the same thing happened. God's peace be upon all the chosen masters of humanity. That was 1,400 years ago. What about the present time? Where are the hidden saints that still affect people? Search for them. If you find them, hold fast to them and refuse to listen to your ego. 

One day the ego accepts. The next day it rejects. Once your ego says, 'Yes, this is a holy man,' accept and do not change your mind. If you change your mind, it is a sign that your ego is cheating you. Satan is trying to deceive you. Do not listen. Try to connect your heart with your Creator through that holy person.

You can never reach a goal without a means. There must be a means to guide you and show you the way. Thirty or forty years ago it was still the same as thousands of years ago. Saints ordered their followers to go into seclusion and trained them severely to prepare their spirits to be in the Divine Presence. Nowadays there is no permission for that because people are completely dedicated to chasing after material life. If one has ten dollars in the bank, he wants to make it twenty. If he has ten thousand or a million, he wants to make it twenty thousand or two million. What for? Everyone is chasing the material world. No one seeks after spirituality other than a rare few such as those at this gathering.

If there is surrender of the heart, you can taste what our shaykh said through us. Everyone can taste and feel at that time. Unless there is complete surrender, however, you will feel it only while you are here (in our circle). When you go away, you will not longer feel it in your heart, only in your mind, even though it is still in the heart. Our will is unimportant. If we surrender to His will, He will show us miraculous powers."

Who are the Fishes? Where to go to find the knowledge to swim?

And keep thyself with those who call on their Lord morning and evening desiring His satisfaction, and let not thine eyes pass from them, desiring the beauties of this world's life. And follow not him whose heart We have made unmindful of Our remembrance, and he follows his low desires and his case exceeds due bounds. - 18:28

The one who dreamt this dream upon waking up discovers: "the pillow I had been sleeping was drenched with tears, and that I must have been crying while I slept..."

This is because in our heart of Heart we feel the pain of the Beloved. It is the pain because the world has forgotten and it continues to live in forgetfulness. It is asleep when every possibility is there in every human soul to awaken completely and to recognize Hu. True lovers are so few and so rare.  Nobody dare to seek out the fishes who can teach true knowledge. Our Schools and our Universities at its most teach how to be selfish and hoard more, denying our near ones. Our heart cries and our eyes over flows for the suffering of the world, which comes at the price of our forgetfulness. 

We seek forgiveness and refuge in the True Refuge from every forgetfulness, every negligence and every ignorance. May Allah bless us all, cover us with His Divine Love and help us awaken to our true self.

5.

Sufficient Witness

And to Allah belongs all that is in the heavens and all that is in the earth. And Allah suffices as having charge of affairs. If Hu please, Hu will take you away, O people, and bring others. And Allah is ever Powerful to do that. Whoever desires the reward of this world -- then with Allah is the reward of this world and the Hereafter. And Allah is ever Hearing, ever Seeing. - The Quran 4:132-134

# References:
. Cosmic Dream Weaving
. Dreams and Islam
. On Risk and Rumi, a sermon by Cynthia J. Alby