#O Sacred Heart/O Love Divine || modern verse

[pyrrhicpaths]

// verses tag dump!

[shashidubeyguruji]

Lord Krishna, the modern-day Management Guru

Lord Krishna and the Bhagavad Gita have intrigued and compelled the Indian mind for centuries. Today it continues to inspire millions of people across the world. For readers of this blog, the Bhagavad Gita, or simply, the ‘Gita,’ is one of the most important religious texts of Hinduism. It has three major themes of knowledge, action, and love.

This sacred text, containing seven hundred verses, is a dialogue between Lord Krishna and warrior Arjuna in the epic battle of Mahabharata around 3100 B.C.E. Lord Krishna imparts profound knowledge to a confused and disturbed Arjuna who faces the moral and ethical dilemma of choosing to fight for righteousness and battle his own. All Arjuna could see on the battlefield was his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and comrades. Seeing fathers-in-law, all those kinsmen, and other dear ones standing in the ranks of the two armies, this upset and confused him greatly.

In essence, the Bhagavad Gita imparts the knowledge of the Self and answers some fundamental questions of life. 

Recently, one of my students asked me for advice when his business was forced to shut down during COVID-19. Luckily, it gave him an opportunity to reflect on his business operations and management of staff. He wanted to use this time to become a better leader and strategist. His priority areas were efficiency, effectiveness and effortlessness. I simply advised him to read the Bhagavad Gita. He looked at me puzzled!

 I explained to him that Lord Krishna resides in the heart of all living beings. He is a charismatic leader, a manager, teacher a loyal friend and a philosopher. He taught the lessons of Bhakti (devotion), good Karma (fruit of one’s actions), compassion and courage. Krishna’s lessons are still relevant to the modern man’s thoughts and needs. The Gita ticks every box of the “modern day survival guide.” Although the script may be old, it is contemporary in its essence. Lord Krishna is the master of finesse.

 I used excerpts of the Bhagavad Gita to mentor top international executives and CEOs, which I shared with my student. To me the answer is simple – we must correctly identify the principles laid out in the text and apply them appropriately to the corporate setting. Top management and business schools use it as an educational tool to inspire executives and increase productivity, confidence, motivation, and fearlessness. It expands their thoughts and brings meaningful change. These traits are necessary for successful leaders, managers, entrepreneurs, and politicians alike.

 My student was intrigued and wondered how the Bhagavad Gita Model is relevant to today’s business and economic context. I smiled and quoted this excerpt:

“karmaṇy-evādhikāras te mā phaleṣhu kadāchana

mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi”,

“You have the right to perform your prescribed duties, but they do not entitle you to the fruits of your actions. Never consider yourself to be the cause of the result of your activities, nor be attached to inaction” (BG:2.47).

 Nearly every school child in India is taught this well-known verse of the Gita. It teaches from a young age, the proper spirit of work or Karm Yog (art of action). It offers four distinct instructions regarding the science of work: 1) Do your duty, but do not concern yourself with the results, 2) The fruit of your actions are not for your enjoyment, 3) Even while working, give up the pride of doership and 4) Do not be attached to inaction.

 The following are some management strategies, principles, and skills that Lord Krishna shared with warrior arjuna on the battlefield of Kurukshetra.

 Master the Mind and you Master the World

“One must elevate – and not degrade oneself by one’s own mind. The mind is one’s friend and one’s enemy. The mind is the friend of those who have control over it, and the mind acts like an enemy for those who do not control it” (BG:6.05-06).

 Here, Lord Krishna is sharing the importance of mastering one’s mind to the great warrior Arjuna. Our biggest enemy in the world is an uncontrolled mind. We can achieve a lot if we use wisdom and intellect to progress ourselves. James Allen, a philosopher said, “Self-control is strength, right thought is mastery, and calmness is power.” Only when the mind is mastered, a manager or leader can provide right direction with firm determination.

 Focus the Mind

 “Therefore, fix your mind on Me and let your intellect concentrate upon Me alone through meditation and contemplation. Thereafter, you shall certainly attain Me” (BG:12.08).

 The dialogue demonstrates further the importance of a focused mind that Lord Krishna tries to instill onto Arjuna. Swami Vivekananda once said, “The powers of the mind are like the rays of the sun. When they are concentrated, they illuminate.” When the mind is focused, it can achieve what a disturbed mind cannot accomplish due to disturbance and noise. A focused mind has high problem-solving abilities and decision-making skills. In a business setting, it is highly beneficial for a manager to have a focused mind to achieve organizational objectives effectively and efficiently.

 Distribute Profits to Employees and Contribute towards Society

 “The righteous who eat after sharing with others are freed from all sins, but the impious who cook food only for themselves (without offering it first to God or sharing with others), in truth, eat sin” (BG:3.13).

 Lord Krishna is suggesting the importance of the habit of sharing with society. Most businesses and corporations consume the resources of the society. We must therefore heighten our awareness to contribute back for the welfare of all. An offering made by a millionaire and a poor man is considered the same, if it is done with humility. It is suggested that business profits must be distributed to employees to give them a sense of being valued, worthy and appreciated.

 Be a Leader and Provide Right Motivation

 “The wise should not unsettle the minds of the ignorant who are attached to the fruits of work but should inspire others by performing their duty efficiently with dedication and without selfish attachment” (BG:3.26).

 There is a direct correlation between an employees’ level of motivation and productivity. Employees need motivating factors to remain committed and productive. At times, they need to be managed, advised and guided in the right direction. Lord Krishna showed the great warrior Arjuna the right direction, in the scenario above. As it is famously quoted by Mahatma Gandhi, “be the change you wish to see in the world.” Similarly, a manager should ensure that they are the leader, motivator and guide for the workforce to achieve objectives of the organization.

 Be Action Oriented

 “O warrior Arjuna, there is nothing in the three worlds – heaven, earth, and the lower regions – that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action” (BG: 3.22).

 Here, Lord Krishna is highlighting the significance of being action oriented. I often say that your actions become your habits, habits become your values, and values become your destiny. This means that our actions have a direct impact on shaping our destiny. To achieve the desired result, we must combine our knowledge with the necessary action to attain those results. One should always let actions speak louder than words, for actions are worthier.

 Hold Firm and be Strong even in Adversity

 “Considering also your duty as a warrior, you should not waver because there is nothing more auspicious than one’s personal duty in life” (BG:2.31).

 Here, the importance of facing adverse situations with firmness and determination is communicated to warrior Arjuna. We face both turbulent and smooth periods in our lives. Similarly, in business one must remain focused in both favourable and unfavourable situations.  A manager should make a suitable strategy to prepare for any eventualities. Currently we face unprecedented challenges. If we apply the principles that Lord Krishna has shared with the world, a manager or leader can face even the most arduous times with firmness. Nothing can stop them from achieving organizational objectives even during adversity.

 Act with Conviction

 “Whatever is done without faith – whether it is sacrifice, charity, austerity, or any other act – is useless. It has no value here or hereafter, O Warrior Arjuna” (BG: 17.28).

 Lord Krishna is emphasizing action with truthful conviction and the significance of belief in everything we do. Leaders must believe in an action before undertaking them. Half-hearted attempts will not get us the desired result. Therefore, it is necessary for managers to give their best so that their team members can make meaningful contributions.

 Achieve your Dream

 “That resolve is in the mode of ignorance by which a dull person does not give up sleep, fear, grief, despair and false pride, O Warrior Arjuna” (BG: 18.35).

 Lord Krishna is explaining here the meaning of having dreams. All individuals have aspirations that come from dreams. Former President of India, Dr. A.P.J. Abdul Kalam Sir, once said, “Dream is not that which you see while sleeping, it is something that does not let you sleep.” The beauty in dreams make life beautiful and worth living. They motivate us to achieve life goals.

 Finally, As you can see, the Bhagavad Gita contains words of wisdom through practical teaching that can be easily applied to present-day situations to solve any problem. This sacred text crosses all boundaries of religion and race, containing divine wisdom and direction for all of us.

 Lord Krishna’s life is a model that people have applied for many centuries. I believe it will be used for many generations to come. His teachings go beyond infinity.

[tawakkull]

Spirituality in islam: Ma'rifa (Knowledge of God)

Ma'rifa is a special knowledge that is acquired through reflection, sincere endeavor, using one’s conscience and inquiring into one’s inner world. It is different from (scientific) knowledge (‘ilm). (Scientific) knowledge is acquisition reached through study, investigation, analysis, and synthesis, while ma'rifais the substance of knowledge attained through reflection, intuition, and inner perception. The opposite of (scientific) knowledge is ignorance, while the opposite of ma'rifa is denial.

Knowledge means comprehending or encompassing something thoroughly, while ma'rifa means familiarity with or recognition of something-that something may be the Divine Being- in some of its aspects. For this reason, the One of Unity is called the All-Knowing ('Alim), but He has never been called the One having familiarity with something ('Arif). In addition, the exacting scholars of truth view ma'rifa, which also means information, talent, and skill, as the culture acquired by conscience or one’s conscious nature. It has other meanings such as the ability to feel something with the spiritual faculty that humanity has been endowed with, the image of something known in the mind, and the knowledge kept in the memory which gains strength through repetition. From another perspective, it is consciousness, perception, and sufficient information which helps distinguish one thing from another. Ma'rifacan be summed up as having concise knowledge about something or someone through their acts or works and attributes-knowledge which can be developed and detailed.

In order that one can be among those who have knowledge of God and who are regarded by God as being one of such people, one should know God and the ways that lead to Him, recognizing the obstacles on the way, and knowing how to overcome these obstacles. One should also have enough will-power to apply what one knows. One who has true knowledge of God is a perfect human being who knows the Unique One, Who is the Eternally-Besought-of-All, with His Acts, Names and Attributes, and is a person in whose everyday life this knowledge shows itself. He or she is also one who always keeps the heart purified and pursues sincerity and purity of intention, who can remain free of negative moral qualities as far as possible, overcoming whatever dark emerges from the spirit and threatens to darken one’s horizon, and thereby demonstrating loyalty to the All-Protector. Such a one can bear everything that befalls on God’s way to obtain His approval, and invites others to the way of the Prophets, which shows itself through God’s confirmation in every step, and whose lights he or she always feels with pleasure.

There is another approach to the meaning of ma'rifa, namely the ability to perceive something as exactly what it is in itself, in its quiddity, distinct from any and all things not directly connected with it. According to this approach, knowledge of God is knowing the Divine Being with His Essential and Positive Attributes beyond all conceptions of modality. This is different from comprehending, perceiving and establishing other things, and is based on perception and the feeling of conscience. This feeling and perception should not be confused with modern intuitionism. The Divine Being is beyond all concepts and cannot be comprehended, perceived or scientifically known, although a certain knowledge or familiarity can be acquired of Him through His acts, Names and Attributes.

The acknowledgment that The inability to perceive Him is the true perception, excellently expresses the inability of anything limited to perceive Him and the imperceptibility of the One Who is Infinite. The same meaning is exquisitely expressed in the saying, We are unable to know You, O Known One, as knowing You truly requires.

It is only God Whose existence is absolute, and the greatest truth is acknowledging His Existence and Oneness. The first step in acquiring knowledge of Him is the attainment of belief, being a Muslim, and excellence-worshipping Him as if seeing Him. In realizing such a blessed aim, one should continue one’s traveling to the True Source of all gifts and blessings without turning to anything else as a source. One should be able to feel a new joy of reunion in every gift and blessing with which one is favored, and as the final point, gain familiarity with the mysteries of His Names and Attributes, and, if possible, of His Being.

This consideration is expressed as follows in Lutfiya Wahbi:

Try your hardest and be one who has ma'rifa of Him,

One favored with knowledge of Him!

For the All-Loving One declared, “so that I may be known;”

Knowing God is the ultimate cause for the creation of the two worlds;

And knowing God is the adornment of humanity.

Those devoid of knowledge of Him are low in rank.

Knowing Him is a spiritual kingdom,

And Knowing Him is a Divine gift and blessing.

…………………………………………………………

When you, O moving spirit, receive this gift and blessing;

The two worlds will be yours.

The following words, which are narrated in books concerning Sufism as a hadith qudsi-a saying, the meaning of which is from God and the wording of which was inspired in the Messenger-are the gist or kernel of all explanations concerning knowledge of God:

O humankind! One who knows his self also knows Me; one who knows Me seeks Me, and one who seeks Me certainly finds Me. One who finds Me attains all his aspirations and expectations, and prefers none over Me. O humankind! Be humble that you can have knowledge of Me; accustom yourself to hunger so that you can see Me; be sincere in your devotion to Me so that you can reach Me. O humankind! I am the Lord; one who knows his self also knows Me; one who renounces his self finds Me. In order to know Me, renounce your own self. A heart which has not flourished and been perfected is blind.

Knowledge of God sometimes becomes a source of wonder and astonishment for an initiate, as has been said, “One who knows the Truth becomes dumbfounded and tonguetied.” But it sometimes becomes a means of expression for the traveler to the Truth, as has been said, “One who knows the Truth finds his voice.” The voice finds its overflowing expression in one’s excitement and speech and echoes in one’s ears. Although opposites, both the saying of Muhammad Parisa, “There is none who knows the Divine Being other than Himself,” and the saying, “I know none else save God,” are true.

There is none other than Him who has a true, substantial existence, and there are no true acts other than those performed by Him. Other beings have a relative existence when compared with Him, and other acts are also relative. Whatever takes place in the cycle of causality is of a relative nature. For this reason, knowledge of God is when an initiate melts away in the light of the Truth and gains a second, true existence. This may be viewed as self-annihilation in God and subsistence with Him. I think the author of al-Minhaj stresses this fact in these verses:

If you can see with the lights of certainty,

Then do not see one who knows and the One Known differently.

Fuduli expresses this depth of knowledge of God as follows:

One who knows God is not one who knows

the wisdom of the world with what is in it,

One who knows God is he who does not know

what the world is with what is in it.

Sufis have made other descriptions concerning knowledge of God. According to these descriptions, knowledge of God is knowing the truth of the Divine Names and Attributes, grasping the phenomenon of the manifestations in existence and the discovery of the existential mystery, deeply perceiving the truth of existence with its originality and shadows, and understanding and representing in life the truth of religion according to the Will of the Desired One, Who is the final goal of those who set out to reach Him. Each of these descriptions requires a voluminous work to explain and is therefore beyond the scope of this study. We will only cite here some verses from Diyaiya (“The Book of Light”) which point to some dimensions of the subject matter:

The third chapter is about knowledge of God, O valiant young one;

To describe it the wheel of speech is unable to work.

……………………………………………………………………………….

There is no scribe nor a pen to write about it;

One cannot get his tongue around it to express it.

………………………………………………………………………………

The mirror of reason is veiled from understanding it;

The ability of perception has nothing to say in it;

Only the bird of imagination can fly toward it;

There is no example that we can coin to explain it.

……………………………………………………………………………..

Here the gift comes only from God;

This is a light-diffusing, sacred rank.

…………………………………………………………………………….

The whole of creation is immersed in this realm,

Which is more spacious than all the worlds.

…………………………………………………………………………….

There is no true existent save He Who is the One,

Perceiving this is the real vision;

Do not interpret this vision in another way, or else,

It will mean unbelief and heresy, O one with body of light.

It is not the eyes in the head which have this vision;

The All-Loving One is all-free from vision by these eyes.

The innermost faculty-secret-discerns this truth,

When you find this faculty in you, you can understand it.

Human scientific knowledge and perception have nothing to say;

The merit is in wonder and helplessness in this field.

Perception of one’s helplessness is perception of the Truth;

Listen to what Abu Bakr, the truthful one, says concerning it.

The rank of knowledge of God (ma'rifa) is a rank of wonder, utter astonishment, and awe. It is possible to see this in almost all the reflections of the scholars of Sufism on knowledge of God. Some of them see it in direct proportion to the excess of the feeling of awe and have concluded that the deeper one is in knowledge of God, the deeper one’s feeling of awe is. Others regard knowledge of God as being the base of serenity and peacefulness and emphasize that inner peace and self-possession increase in proportion to the depth of knowledge of God. Still others consider knowledge of God as the heart’s attainment of friendship with God and the initiate’s following a way to nearness to God. The approach of Shibli opens new windows on the knowledge of God. According to him, it means that an initiate has an essential relation with none save God, making no complaints when burning with His love, is a sincere, obedient and faithful servant of God who avoids any claims of superiority, and one who worries about his or her end. A person with true knowledge of God and who has a strong connection with the sources of this knowledge, one who has taken refuge in the guidance of the spirit and meaning of the Prophethood, and who has built sound relations with the truths that lie beyond human horizons, cannot feel any essential interest in transitory things nor does lower him or herself to feel attachment to other than the Lord. The Qur'an alludes to this highest point in (35:28), Only the knowledgeable among His servants have true reverence for God, reminding the traveler of the relation between knowledge and awe or reverence of God. The greatest of those who have knowledge of God, upon him be peace and blessings, said concerning the same point: I am greater than you in knowledge of God, and more intense in fearing Him.

In the books on Sufism, in which the intellect guided by Revelation is operative, and which contain numerous gems of wisdom concerning the “garment of piety” of those who have true knowledge of God, with Whom their hearts are deeply connected, we can find many gems concerning knowledge of God. The following are only a few of them:

In the view of one favored with knowledge of God, the world with its material aspect becomes so small that it seems no greater than a cup.

The souls that have gained profundity in knowledge of God expand to the extent that it is as if they have no limits.

Those who taste the pleasure of knowledge of God, which is regarded as the sweetest of all honey, pursue no other wealth than nearness to the Truth.

The richness of the honeycomb of knowledge of God in the heart is one of the most essential sources of love and zeal. An initiate burns with the zeal of reunion in proportion to how much this source overflows its banks, which he or she sees as the price of the favors received.

The following points which differentiate those who have a sound knowledge of God from others are important. The former have no selfish expectations from whatever good they do, never think of competition for either material or spiritual ranks nor feel jealous of anybody. They do not see themselves as being greater than anyone else, nor do they moan because of missed opportunities, anymore than they feel arrogant because of their accomplishments. Even if they were granted the kingdom of the Prophet Solomon, they would only seek God’s company, regarding it as futile to turn to other things. They feel no relation with beings other than the Almighty with respect to their worldly existence and corporeal self, and know that one moment of God’s friendship is worth the entire world. They consider being with God among people as a victory that has been granted to their will-power, and see the Divine Will reflected in the face of their determination, recognizing the help of the Lord in the result of their endeavor, alongside many other instances of wisdom and God’s extraordinary gifts. They observe the manifestations of the Divine Oneness in the multiplicity of the creation, and thereby they grasp how a drop is transformed into an ocean, and a particle into the sun. They witness in their conscience how nothingness or non-existence is a fertile land, to be planted with existence and live drowned in ecstasies and intoxication.

Self-possession, steadfastness, seriousness, profundity, and resolution are the clearest and most important signs of perfect knowledge of God. Those who have this degree of knowledge live under the shower of the manifestations of God’s friendship and company. No sign of any flaws can be seen in their inner or outer world, nor is any laxity witnessed in their behaviors. They never show impertinence or conceit, even when favored with the most abundant gifts. On the contrary, they always act in a self-possessed manner, trying to lead a self-disciplined, spiritual life.

Obviously, everyone cannot have the same degree of knowledge of God. Some travel on the horizon of perceiving the Attributes essential to the Divine Being and the favors that accompany His acts. They observe and avail themselves of His proofs that are found within themselves and in the outer world, with the result that their love of truth and their relation with the Greatest of Truths are witnessed in their manners. They travel between the Divine acts, Names and Attributes and are thrilled with the different melodies of belief, knowledge of God, love, attraction and the feeling of being attracted by God to Himself. They feel in their conscience the reflections of the Divine acts or operations in the universe and pursue more and more the pleasure entailed in observing ever new colors and aspects. This is a way bequeathed by the Prophets and it is a way that can be followed by everyone. One who travels along this way of objective truth travels toward the Truth under the arches of His compliments.

On this path there are others who feel all the dimensions in existence ending in one dimension, who feel that everything is annihilated in God. It is as if they have reached a point where the lights and manifestations of the Divine Being and Attributes come together and annihilate their very being in the Divine Being, attaining a new existence with the Self-Subsistence of Him Who is the All-Knowing and the Ever-Existent.

While those belonging to the former group travel in the realm of the Divine Attributes and Qualities, others have already directed themselves to the Source of these Attributes and Qualities. Therefore, their observations and sensations are not aimed at either the Attributes exclusively in such a way as to veil the Being in their minds or spirits, nor at the Being exclusively in such a way as to suggest the denial of the Attributes. For this reason, such an approach has been regarded as the way of the perfected and most advanced, and the main path that is followed by those who travel to the greatest nearness to God.

The Book, the Sunna, reason, and the Divine system in creation and human primordial nature bear witness to the truth of this way along which God’s works of art show themselves brightly. Initiates who have firmly established their feet on this path witness at every step that God witnesses His Existence and Oneness, and they cannot help but utter, God bears witness that surely there is no deity but He (3:18). They hear in their conscience the confirmations of angels and those possessed of knowledge as a reflection of God’s witnessing, and continue to utter: and the angels and those possessed of knowledge (also bear witness to the same truth) (3: 18). Then, they see that all means and causes that are not essential to His Being having vanished, and they are able to be at perfect rest and to find perfect peace.

There are others who have such abundant knowledge of God that proofs of God are no longer needed in their world; all the things that witness Him are humbled in the face of their being in the Presence of the True Witness; all the means tremble with the shame of making distant whatever is near, and all the heralds are silent and busy with correcting the words that they have uttered. At this point, where everything is seen by the conscious nature as witnessing Him beyond all concepts of modality, the eyes are dazzled by the brightest manifestations of the Face, and all other identities save His are lost. Those who have reached this point see that the True Source of existence and knowledge surrounds everything from all sides, tasting the pleasure of perceiving every being’s perception of Him according to their level, and feeling that everything is annihilated in Him. They sense the way in which the manifestations of the Divine Names are combined with those of the Being, Attributes and Acts. The conscience is saved from any feeling of dependence on causality and reaches the horizon of Surely we belong to God (as His creatures and servants), and surely to Him we are bound to return (2:156). But this never means, as some have assumed, “absolute annihilation” or “union with God.”

Our Lord! Grant us from Your Presence a special mercy and arrange for us in our affairs what is right and for our good! And may Your peace and blessings be upon our master Muhammad, by whom the mysteries came to light and the lights shone brightly upon his pure Companions.

[wisdomrays]

KEY CONCEPTS OF SPIRITUALITY IN ISLAM : Ma'rifa (Knowledge of God)

Ma'rifa is a special knowledge that is acquired through reflection, sincere endeavor, using one's conscience and inquiring into one's inner world. It is different from (scientific) knowledge ('ilm). (Scientific) knowledge is acquisition reached through study, investigation, analysis, and synthesis, while ma'rifais the substance of knowledge attained through reflection, intuition, and inner perception. The opposite of (scientific) knowledge is ignorance, while the opposite of ma'rifa is denial.

Knowledge means comprehending or encompassing something thoroughly, while ma'rifa means familiarity with or recognition of something-that something may be the Divine Being- in some of its aspects. For this reason, the One of Unity is called the All-Knowing ('Alim), but He has never been called the One having familiarity with something ('Arif). In addition, the exacting scholars of truth view ma'rifa, which also means information, talent, and skill, as the culture acquired by conscience or one's conscious nature. It has other meanings such as the ability to feel something with the spiritual faculty that humanity has been endowed with, the image of something known in the mind, and the knowledge kept in the memory which gains strength through repetition. From another perspective, it is consciousness, perception, and sufficient information which helps distinguish one thing from another. Ma'rifacan be summed up as having concise knowledge about something or someone through their acts or works and attributes-knowledge which can be developed and detailed.

In order that one can be among those who have knowledge of God and who are regarded by God as being one of such people, one should know God and the ways that lead to Him, recognizing the obstacles on the way, and knowing how to overcome these obstacles. One should also have enough will-power to apply what one knows. One who has true knowledge of God is a perfect human being who knows the Unique One, Who is the Eternally-Besought-of-All, with His Acts, Names and Attributes, and is a person in whose everyday life this knowledge shows itself. He or she is also one who always keeps the heart purified and pursues sincerity and purity of intention, who can remain free of negative moral qualities as far as possible, overcoming whatever dark emerges from the spirit and threatens to darken one's horizon, and thereby demonstrating loyalty to the All-Protector. Such a one can bear everything that befalls on God's way to obtain His approval, and invites others to the way of the Prophets, which shows itself through God's confirmation in every step, and whose lights he or she always feels with pleasure.

There is another approach to the meaning of ma'rifa, namely the ability to perceive something as exactly what it is in itself, in its quiddity, distinct from any and all things not directly connected with it. According to this approach, knowledge of God is knowing the Divine Being with His Essential and Positive Attributes beyond all conceptions of modality. This is different from comprehending, perceiving and establishing other things, and is based on perception and the feeling of conscience. This feeling and perception should not be confused with modern intuitionism. The Divine Being is beyond all concepts and cannot be comprehended, perceived or scientifically known, although a certain knowledge or familiarity can be acquired of Him through His acts, Names and Attributes.

The acknowledgment that The inability to perceive Him is the true perception, excellently expresses the inability of anything limited to perceive Him and the imperceptibility of the One Who is Infinite. The same meaning is exquisitely expressed in the saying, We are unable to know You, O Known One, as knowing You truly requires.

It is only God Whose existence is absolute, and the greatest truth is acknowledging His Existence and Oneness. The first step in acquiring knowledge of Him is the attainment of belief, being a Muslim, and excellence-worshipping Him as if seeing Him. In realizing such a blessed aim, one should continue one's traveling to the True Source of all gifts and blessings without turning to anything else as a source. One should be able to feel a new joy of reunion in every gift and blessing with which one is favored, and as the final point, gain familiarity with the mysteries of His Names and Attributes, and, if possible, of His Being.

This consideration is expressed as follows in Lutfiya Wahbi:

Try your hardest and be one who has ma'rifa of Him, One favored with knowledge of Him! For the All-Loving One declared, "so that I may be known;" Knowing God is the ultimate cause for the creation of the two worlds; And knowing God is the adornment of humanity. Those devoid of knowledge of Him are low in rank. Knowing Him is a spiritual kingdom, And Knowing Him is a Divine gift and blessing. .................................................................. When you, O moving spirit, receive this gift and blessing; The two worlds will be yours.

The following words, which are narrated in books concerning Sufism as a hadith qudsi-a saying, the meaning of which is from God and the wording of which was inspired in the Messenger-are the gist or kernel of all explanations concerning knowledge of God:

O humankind! One who knows his self also knows Me; one who knows Me seeks Me, and one who seeks Me certainly finds Me. One who finds Me attains all his aspirations and expectations, and prefers none over Me. O humankind! Be humble that you can have knowledge of Me; accustom yourself to hunger so that you can see Me; be sincere in your devotion to Me so that you can reach Me. O humankind! I am the Lord; one who knows his self also knows Me; one who renounces his self finds Me. In order to know Me, renounce your own self. A heart which has not flourished and been perfected is blind.

Knowledge of God sometimes becomes a source of wonder and astonishment for an initiate, as has been said, "One who knows the Truth becomes dumbfounded and tonguetied." But it sometimes becomes a means of expression for the traveler to the Truth, as has been said, "One who knows the Truth finds his voice." The voice finds its overflowing expression in one's excitement and speech and echoes in one's ears. Although opposites, both the saying of Muhammad Parisa, "There is none who knows the Divine Being other than Himself," and the saying, "I know none else save God," are true.

There is none other than Him who has a true, substantial existence, and there are no true acts other than those performed by Him. Other beings have a relative existence when compared with Him, and other acts are also relative. Whatever takes place in the cycle of causality is of a relative nature. For this reason, knowledge of God is when an initiate melts away in the light of the Truth and gains a second, true existence. This may be viewed as self-annihilation in God and subsistence with Him. I think the author of al-Minhaj stresses this fact in these verses:

If you can see with the lights of certainty, Then do not see one who knows and the One Known differently. Fuduli expresses this depth of knowledge of God as follows: One who knows God is not one who knows the wisdom of the world with what is in it, One who knows God is he who does not know what the world is with what is in it.

Sufis have made other descriptions concerning knowledge of God. According to these descriptions, knowledge of God is knowing the truth of the Divine Names and Attributes, grasping the phenomenon of the manifestations in existence and the discovery of the existential mystery, deeply perceiving the truth of existence with its originality and shadows, and understanding and representing in life the truth of religion according to the Will of the Desired One, Who is the final goal of those who set out to reach Him. Each of these descriptions requires a voluminous work to explain and is therefore beyond the scope of this study. We will only cite here some verses from Diyaiya ("The Book of Light") which point to some dimensions of the subject matter:

The third chapter is about knowledge of God, O valiant young one; To describe it the wheel of speech is unable to work. ........................................................................................... There is no scribe nor a pen to write about it; One cannot get his tongue around it to express it. .......................................................................................... The mirror of reason is veiled from understanding it; The ability of perception has nothing to say in it; Only the bird of imagination can fly toward it; There is no example that we can coin to explain it. ......................................................................................... Here the gift comes only from God; This is a light-diffusing, sacred rank. ........................................................................................ The whole of creation is immersed in this realm, Which is more spacious than all the worlds. ........................................................................................ There is no true existent save He Who is the One, Perceiving this is the real vision; Do not interpret this vision in another way, or else, It will mean unbelief and heresy, O one with body of light. It is not the eyes in the head which have this vision; The All-Loving One is all-free from vision by these eyes. The innermost faculty-secret-discerns this truth, When you find this faculty in you, you can understand it. Human scientific knowledge and perception have nothing to say; The merit is in wonder and helplessness in this field. Perception of one's helplessness is perception of the Truth; Listen to what Abu Bakr, the truthful one, says concerning it.

The rank of knowledge of God (ma'rifa) is a rank of wonder, utter astonishment, and awe. It is possible to see this in almost all the reflections of the scholars of Sufism on knowledge of God. Some of them see it in direct proportion to the excess of the feeling of awe and have concluded that the deeper one is in knowledge of God, the deeper one's feeling of awe is. Others regard knowledge of God as being the base of serenity and peacefulness and emphasize that inner peace and self-possession increase in proportion to the depth of knowledge of God. Still others consider knowledge of God as the heart's attainment of friendship with God and the initiate's following a way to nearness to God. The approach of Shibli opens new windows on the knowledge of God. According to him, it means that an initiate has an essential relation with none save God, making no complaints when burning with His love, is a sincere, obedient and faithful servant of God who avoids any claims of superiority, and one who worries about his or her end. A person with true knowledge of God and who has a strong connection with the sources of this knowledge, one who has taken refuge in the guidance of the spirit and meaning of the Prophethood, and who has built sound relations with the truths that lie beyond human horizons, cannot feel any essential interest in transitory things nor does lower him or herself to feel attachment to other than the Lord. The Qur'an alludes to this highest point in (35:28), Only the knowledgeable among His servants have true reverence for God, reminding the traveler of the relation between knowledge and awe or reverence of God. The greatest of those who have knowledge of God, upon him be peace and blessings, said concerning the same point: I am greater than you in knowledge of God, and more intense in fearing Him.

In the books on Sufism, in which the intellect guided by Revelation is operative, and which contain numerous gems of wisdom concerning the "garment of piety" of those who have true knowledge of God, with Whom their hearts are deeply connected, we can find many gems concerning knowledge of God. The following are only a few of them:

In the view of one favored with knowledge of God, the world with its material aspect becomes so small that it seems no greater than a cup.

The souls that have gained profundity in knowledge of God expand to the extent that it is as if they have no limits.

Those who taste the pleasure of knowledge of God, which is regarded as the sweetest of all honey, pursue no other wealth than nearness to the Truth.

The richness of the honeycomb of knowledge of God in the heart is one of the most essential sources of love and zeal. An initiate burns with the zeal of reunion in proportion to how much this source overflows its banks, which he or she sees as the price of the favors received.

The following points which differentiate those who have a sound knowledge of God from others are important. The former have no selfish expectations from whatever good they do, never think of competition for either material or spiritual ranks nor feel jealous of anybody. They do not see themselves as being greater than anyone else, nor do they moan because of missed opportunities, anymore than they feel arrogant because of their accomplishments. Even if they were granted the kingdom of the Prophet Solomon, they would only seek God's company, regarding it as futile to turn to other things. They feel no relation with beings other than the Almighty with respect to their worldly existence and corporeal self, and know that one moment of God's friendship is worth the entire world. They consider being with God among people as a victory that has been granted to their will-power, and see the Divine Will reflected in the face of their determination, recognizing the help of the Lord in the result of their endeavor, alongside many other instances of wisdom and God's extraordinary gifts. They observe the manifestations of the Divine Oneness in the multiplicity of the creation, and thereby they grasp how a drop is transformed into an ocean, and a particle into the sun. They witness in their conscience how nothingness or non-existence is a fertile land, to be planted with existence and live drowned in ecstasies and intoxication.

Self-possession, steadfastness, seriousness, profundity, and resolution are the clearest and most important signs of perfect knowledge of God. Those who have this degree of knowledge live under the shower of the manifestations of God's friendship and company. No sign of any flaws can be seen in their inner or outer world, nor is any laxity witnessed in their behaviors. They never show impertinence or conceit, even when favored with the most abundant gifts. On the contrary, they always act in a self-possessed manner, trying to lead a self-disciplined, spiritual life.

Obviously, everyone cannot have the same degree of knowledge of God. Some travel on the horizon of perceiving the Attributes essential to the Divine Being and the favors that accompany His acts. They observe and avail themselves of His proofs that are found within themselves and in the outer world, with the result that their love of truth and their relation with the Greatest of Truths are witnessed in their manners. They travel between the Divine acts, Names and Attributes and are thrilled with the different melodies of belief, knowledge of God, love, attraction and the feeling of being attracted by God to Himself. They feel in their conscience the reflections of the Divine acts or operations in the universe and pursue more and more the pleasure entailed in observing ever new colors and aspects. This is a way bequeathed by the Prophets and it is a way that can be followed by everyone. One who travels along this way of objective truth travels toward the Truth under the arches of His compliments.

On this path there are others who feel all the dimensions in existence ending in one dimension, who feel that everything is annihilated in God. It is as if they have reached a point where the lights and manifestations of the Divine Being and Attributes come together and annihilate their very being in the Divine Being, attaining a new existence with the Self-Subsistence of Him Who is the All-Knowing and the Ever-Existent.

While those belonging to the former group travel in the realm of the Divine Attributes and Qualities, others have already directed themselves to the Source of these Attributes and Qualities. Therefore, their observations and sensations are not aimed at either the Attributes exclusively in such a way as to veil the Being in their minds or spirits, nor at the Being exclusively in such a way as to suggest the denial of the Attributes. For this reason, such an approach has been regarded as the way of the perfected and most advanced, and the main path that is followed by those who travel to the greatest nearness to God.

The Book, the Sunna, reason, and the Divine system in creation and human primordial nature bear witness to the truth of this way along which God's works of art show themselves brightly. Initiates who have firmly established their feet on this path witness at every step that God witnesses His Existence and Oneness, and they cannot help but utter, God bears witness that surely there is no deity but He (3:18). They hear in their conscience the confirmations of angels and those possessed of knowledge as a reflection of God's witnessing, and continue to utter: and the angels and those possessed of knowledge (also bear witness to the same truth) (3: 18). Then, they see that all means and causes that are not essential to His Being having vanished, and they are able to be at perfect rest and to find perfect peace.

There are others who have such abundant knowledge of God that proofs of God are no longer needed in their world; all the things that witness Him are humbled in the face of their being in the Presence of the True Witness; all the means tremble with the shame of making distant whatever is near, and all the heralds are silent and busy with correcting the words that they have uttered. At this point, where everything is seen by the conscious nature as witnessing Him beyond all concepts of modality, the eyes are dazzled by the brightest manifestations of the Face, and all other identities save His are lost. Those who have reached this point see that the True Source of existence and knowledge surrounds everything from all sides, tasting the pleasure of perceiving every being's perception of Him according to their level, and feeling that everything is annihilated in Him. They sense the way in which the manifestations of the Divine Names are combined with those of the Being, Attributes and Acts. The conscience is saved from any feeling of dependence on causality and reaches the horizon of Surely we belong to God (as His creatures and servants), and surely to Him we are bound to return (2:156). But this never means, as some have assumed, "absolute annihilation" or "union with God."

Our Lord! Grant us from Your Presence a special mercy and arrange for us in our affairs what is right and for our good! And may Your peace and blessings be upon our master Muhammad, by whom the mysteries came to light and the lights shone brightly upon his pure Companions.

[hazratsultanbahoo]

Ennobling Power of Sultan Bahoo’s Poetry

Sultan Bahoo Sahib (1629-1691) is revered by unanimous consent, as a great Punjabi Sufi poet. This paper argues that his poetry is not only a pinnacle of Sufi wisdom, but it also enshrines antidote to the prevailing cynicism, uncertainty, pessimism, nihilism and consequent despair in the post-modern a society that has lost its religious and spiritual bearings.

Looking Around: An Angle on Our Times - A reductive view of Reality

Modernity has made an accelerated move away from the divine principles, the treasure of metaphysical and spiritual, non-human wisdom, which is perennial, because prior to all ages and therefore can never be lost (Nasr, 1999). Modernity has reduced the meaning of reality to the physical and material world alone, experienced by external senses and discursive reasoning. Science has no doubt, done great service to humankind, but its offshoots- naturalism, nominalism, and positivism- have generated ‘scientism’, the belief that there is no reality save revealed by science, and no truth except the one delivered by science (Wilber,1998). This empiricist epistemology pronounces the spiritual, ethical, aesthetic, emotional and poetic spheres and truths to be worthless or non-existent. Contemporary Western intellectual the thought makes a formal denial of what lies beyond human comprehension, for example, the idea of God and sacred (Guenon, 1999). Such a worldview reduces life to a skeleton without a soul, a shadow without substance.

 Sultan Bahoo’s World View - Affirmation of God

On the other hand, Sultan Bahoo’s Sufi poetry rests on the certainty, the firm belief that there is no reality except one God, that is, Allah. Bahoo Sahib’s poetry springs from the love of Allah Almighty. He expresses divine Transcendence and Immanence in his vision of Oneness, when he echoes the Quranic verse “whosesoever ye turn, there is the face of God” (2:109). Wherever he turns his eyes, inside and outside, he sees Allah only. He does not see anything other than God. Therefore, his poetry does not give any description of physical objects. As his heart is emptied of everything other than God, likewise everything other than God is obliterated from his sight. This is expressive of the mystical experience of self-annihilation. His poetry is premised on the Quranic verse: “Everything perishes save God”. Allah is the only Absolute, Final Reality.

Sufi: Mirror of God

A Sufi is the most perfect expression of human nobility and dignity. A Sufi is not an ordinary person. He is a reflection of God and plants his feet on the seventh heaven. Sufis have been compared to precious gems like pearls and rubies. Sultan Bahoo compares ordinary people to earthenware and looks at Sufis as crystals (Bahoo, 2002:46). There is an unfathomable distance between the thought and imagination of ordinary poets and the thought and imagination of Sufi poets. As Maulana Rumi explains, “What is this talk of thought? There, all is pure light. The word thought is used for your sake, O Thinker, Saints belong to the realm where ‘all is pure light’” (1989, bk. 11:230)

 Western Romantic Poetry

A Sufi’s consciousness and experience is different from the Romantic sensibility of Western poets. Western Romantic Poetry is a reaction to and protests against the positivist, insentient, impersonal world view. Shelley sees a larger Being pulsating in the universe, and voices the unifying vision in these words,

·         “The light whose smile kindles the universe,

·         The beauty in which all things work and move”

And Blake exclaims the idea of Oneness in these words, “To see a world in a grain of sand”

Likewise, Wordsworth expresses the idea of ‘One in all’ in the following words:

·         A motion and a spirit, that impels

·         All thinking things, all objects of thought

·         And rolls through all things

However, the Nature-mysticism of Romantic poets has a “profane “character, because the idea of God or sacred does not inform their insights or experience (Zaehner, 1961). The feeling of Oneness, the unifying vision for a Romantic poet is not a vision of God. Romantic poets do not construe the One ground which contains within it all creaturely existence as God.

Moreover, they “physically see” nature - flowers, trees, hills, grass blades and creeks - with physical eyes and “hear” the murmuring rivers and singing birds with physical ears (Stace, 1961). They rely upon human imagination to transform the mundane into a heavenly world. According to their epistemic stance, human imagination is the source of truth and meaning.

Sufi Epistemology: Heart as the source of knowledge

On the other hand, in Sufi epistemology, the heart is the source of knowledge. Sufism has been called “heart wakefulness”, and Sufis are known as “men of heart” (Lings, 1983). Sultan Bahoo Sahib, like all Sufi poets, sees with an ‘inner eye’, the eye of contemplation, and the spiritual knowledge is revealed to his heart. In Sufi hermeneutics, the term “heart” does not mean the bodily organ or seat of emotions; it is a supersensory organ to which the vision of God is revealed. Sultan Bahoo says that the heart is deeper than the deepest sea, and it houses all the universes.

Impersonal View of God

As the truth and reality of God cannot be empirically or rationally proved, His existence is denied by the dominant intellectual traditions of West. The result is a shuddering collapse of all that defines our humanity. The world ceases to be a comforting place, created and governed by the Creator, God, who cares for and loves His creatures. Modern Western poetry voices these crises of faith, the feeling of cosmic alienation, that is, either God is a fabrication of ‘infantile fantasy’, a relic of humanity’s childhood, or a remote, non-caring, blind, impersonal, mechanical force. The American poet Stephen Crane (1871-1900) expresses this impersonal, insentient view of God in these words,

A man said to the Universe

“Sir, I exist!”

“However”, replied the universe

“The fact has not created in me

A sense of obligation”

These lines show modern man’s isolation and the frightening the darkness of his spirit, because there is no comforting answer to cure his loneliness, as the dark, unknown forces remain unreachable. When, in times of despair and fear, we, as humans, look to higher powers for comfort and enlightenment, then we feel more isolated.

The Idea of God of Love

On the other hand, to Sultan Bahoo, God is more near to him than his own jugular vein (Bahoo, 2002:32). He believes in a God of love. The relationship between a Sufi and Allah is one of love. The Sufi path is a path of love (Chittick, 2000). The Sufi is a lover and Allah is the Divine Beloved, who inspires Sultan Bahoo Sahib, the lover of God into poetry; without His radiance, Sultan Bahoo cannot speak, because as Maulana Rumi says, “the mystic is like mount Sinnai, which echoes the voice of the Divine Beloved; or like David burning in the heart’s fire and producing lovely psalms”. Sufi poets often compare themselves to flute, since the flute can only talk when touched by the musician’s lip. They call for the Divine Friend’s breath or hand to enable them to sing.  Sultan Bahoo Sahib says that lovers of Allah, who are drowned in the Sea of Unity, are the happiest people. They enjoy the felicity of living in an evergreen garden.

[dfroza]

A reflection of horse & rider

or in a modern case, car & driver. and this is seen in Today’s reading of chapter 31 of the ancient writing of Isaiah translated in English in The Voice

and the number 31 is seen in my former Chevy Lumina 3.1 that i drove to work at Love envelopes, inc. up until january of ‘06 where envelopes were made for Dayspring cards with the first verse of Psalm 23 printed on it:

“The Lord is my Shepherd; I have everything I need.”

and this also from Today’s reading for Saturday, june 22 being day 173 of the year (and day 2 of Summer) that coincides with Psalm 22, 2, and 23, as well as Proverbs 22

and in chapter 31 of Isaiah we read of trusting in powers other than God, and we see the protective Eye of Love over its True children (who we are as daughters and sons of Light in the Spirit who indeed protects our heart and the treasure thereof to safely guide us “Home”)

and in this sacred truth we see the need of cleansing, of rebirth, and of trusting in grace and its baptism by turning the heart to face God our beautiful Creator, who is a power that we need to be respectful of, to have a sense of reverence toward.

At some point Love will fully cleanse all manner of falsehood to restore beautiful earth to its original state. the seed of its genesis is pure and innocent.

from chapter 31 of the writing of Isaiah:

O how bad it will be for you who look to the south

to Egypt for help and depend on her horses,

Who trust in its many chariots and fix your hopes on its strong drivers.

Yet you do not look to the Holy One of Israel for relief

or even bother to consult Him.

God is both wise and willing to wreak disaster;

He does not second guess Himself or backtrack on what He says.

God will amass all divine power against those who do evil

and against whoever aids and abets them.

As for Egypt, why do you rely on them?

They are great, yes,

but merely human, not God—their steeds just creatures, not spirits.

But when the Eternal reaches out and makes His power felt,

those who lent their help will stumble; those who looked for help will fall.

Together they will be routed and killed.

Eternal One (to Isaiah): Just as a lion or a young lion fiercely growls over his prey,

even while shepherds band together to fight him off,

A lion won’t be scared off by their shouts

or deterred by their noise and threatening gestures.

So, too, the Eternal, Commander of heavenly armies, will descend

to defend Mount Zion and its hill without fail.

As birds hover protectively over their nests

so the Eternal, Commander of heavenly armies, will guard Jerusalem from all harm.

Not only that, but God will protect and save it, rescue and keep it.

So give up, children of Israel. Return, people of promise, to God against whom you so blatantly rebelled. For in that day you’ll see the worthlessness of the idols you so wickedly made, and everyone will throw away their gods of silver and gold.

Eternal One: And then, the one you fear, Assyria, will fall and be defeated,

not by the sword of man but by the sword of God.

It will try to escape the edge of the blade,

but its young men will be captured and put to forced labor.

The very thing the Assyrians thought was permanent

will disappear into thin air, fleeing in fear;

And the discipline of their military will come to nothing.

They’ll panic and run.

This is what the Eternal, whose fire burns in Zion, whose furnace blazes in Jerusalem, has said.

The Scroll of Isaiah, Chapter 31 (The Voice)

and from the paired chapter of this as 2nd Corinthians 12 we see the need for humility under Heaven which is the actual source of True courage in a world that magnifies human pride.

for surely, it is an act of bravery to “believe...”

But he answered me, “My grace is always more than enough for you, and my power finds its full expression through your weakness.”

The Letter of 2nd Corinthians, Chapter 12:9 (The Passion Translation)

and from the same chapter a plea for the heart to be given over to the True nature of Love:

For what I really want is your hearts, not your money. After all, children should not have to accumulate resources for their parents, but parents do this for their children. And as a spiritual father to you, I will gladly spend all that I have and all that I am for you! If I love you more, will you respond by loving me less?

Be that as it may, I haven’t been a burden to you at all, yet you say of me, “He’s a scoundrel and a trickster!” But let me ask you this. Did I somehow cheat or trick you through any of the men I sent your way? I was the one who insisted that Titus and our brother come and help you. Did Titus take advantage of you? Didn’t we all come to you in the same spirit, following in the ways of integrity?

I hope that you don’t assume that all this time we have simply been justifying ourselves in your eyes? Beloved ones, we have been speaking to you in the sight of God as those joined to Christ, and everything we do is meant to build you up and make you stronger in your faith. Now I’m afraid that when I come to you I may find you different than I desire you to be, and you may find me different than you would like me to be. I don’t want to find you in disunity, with jealousy and angry outbursts, with selfish ambition, slander, gossip, arrogance, and turmoil. I’m actually afraid that on my next visit my God will humble me in front of you as I shed tears over those who keep sinning without repenting of their impurity, sexual immorality, and perversion.

The Letter of 2nd Corinthians, Chapter 12:14-21 (The Passion Translation)

to be accompanied by the lines of Psalm 23 about finding the place of “Home” in the peace of the heart:

The Good Shepherd

David’s poetic praise to God

The Lord is my best friend and my shepherd.

I always have more than enough.

He offers a resting place for me in his luxurious love.

His tracks take me to an oasis of peace, the quiet brook of bliss.

That’s where he restores and revives my life.

He opens before me pathways to God’s pleasure

and leads me along in his footsteps of righteousness

so that I can bring honor to his name.

Lord, even when your path takes me through

the valley of deepest darkness,

fear will never conquer me, for you already have!

You remain close to me and lead me through it all the way.

Your authority is my strength and my peace.

The comfort of your love takes away my fear.

I’ll never be lonely, for you are near.

You become my delicious feast

even when my enemies dare to fight.

You anoint me with the fragrance of your Holy Spirit;

you give me all I can drink of you until my heart overflows.

So why would I fear the future?

For your goodness and love pursue me all the days of my life.

Then afterward, when my life is through,

I’ll return to your glorious presence to be forever with you!

The Book of Psalms, Poem 23 (The Passion Translation)

my reading in the Scriptures for Saturday, june 22, day 2 of Summer and day 173 of the year in which we find wisdom to surrender the heart to God as a child who trusts. and there is wisdom found in the daily Proverbs that coincide with each day of the month:

[Proverbs 22]

A beautiful reputation is more to be desired than great riches, and to be esteemed by others is more honorable than to own immense investments.

The rich and the poor have one thing in common: the Lord God created each one.

A prudent person with insight foresees danger coming and prepares himself for it. But the senseless rush blindly forward and suffer the consequences.

Laying your life down in tender surrender before the Lord will bring life, prosperity, and honor as your reward.

Twisted and perverse lives are surrounded by demonic influence. If you value your soul, stay far away from them.

Dedicate your children to God and point them in the way that they should go, and the values they’ve learned from you will be with them for life.

If you borrow money with interest, you’ll end up serving the interests of your creditors, for the rich rule over the poor.

Sin is a seed that brings a harvest; you’ll reap a heap of trouble with every seed you plant. For your investment in sins pays a full return—the full punishment you deserve!

When you are generous to the poor, you are enriched with blessings in return.

Say goodbye to a troublemaker and you’ll say goodbye to quarrels, strife, tension, and arguments, for a troublemaker traffics in shame.

The Lord loves those whose hearts are holy, and he is the friend of those whose ways are pure.

God passionately watches over his deep reservoir of revelation-knowledge, but he subverts the lies of those who pervert the truth.

A slacker always has an excuse for not working—like “I can’t go to work. There’s a lion outside! And murderers too!”

Sex with an adulteress is like falling into the abyss. Those under God’s curse jump right in to their own destruction.

Although rebellion is woven into a young man’s heart, tough discipline can make him into a man.

There are two kinds of people headed toward poverty: those who exploit the poor and those who bribe the rich.

[Sayings of the Wise Sages]

Listen carefully and open your heart. Drink in the wise revelation that I impart.

You’ll become winsome and wise when you treasure the beauty of my words.

And always be prepared to share them at the appropriate time.

For I’m releasing these words to you this day, yes, even to you, so that your living hope will be found in God alone, for he is the only one who is always true.

Pay attention to these excellent sayings of three-fold things.

For within my words you will discover true and reliable revelation.

They will give you serenity so that you can reveal the truth of the word of the one who sends you.

Never oppress the poor or pass laws with the motive of crushing the weak. For the Lord will rise to plead their case and humiliate the one who humiliates the poor.

Walk away from an angry man or you’ll embrace a snare in your soul by becoming bad-tempered just like him.

Why would you ever guarantee a loan for someone else or promise to be responsible for his debts? For if you fail to pay you could lose your shirt!

The previous generation has set boundaries in place. Don’t you dare move them just to benefit yourself.

If you are uniquely gifted in your work, you will rise and be promoted. You won’t be held back—you’ll stand before kings!

The Book of Proverbs, Chapter 22 (The Passion Translation)

to be concluded with the lines (31 verses) of Psalm 22 for the 22nd of june that illuminates what the King endured on the cross to cover the penalty for our own wrongdoing and to lead people into the very Heart of Love:

A Prophetic Portrait of the Cross

For the Pure and Shining One

King David’s song of anguish

To the tune of “The Deer at the Dawning of the Day”

God, my God!

Why would you abandon me now?

Why do you remain distant,

refusing to answer my tearful cries in the day

and my desperate cries for your help in the night?

I can’t stop sobbing.

Where are you, my God?

Yet I know that you are most holy; it’s indisputable.

You are God-Enthroned, surrounded with songs,

living among the shouts of praise of your princely people.

Our fathers’ faith was in you—

through the generations they trusted and believed in you

and you came through.

Every time they cried out to you in their despair,

you were faithful to deliver them;

you didn’t disappoint them.

But look at me now; I am like a woeful worm,

crushed, and I’m bleeding crimson.

I don’t even look like a man anymore.

I’ve been abused, despised, and scorned by everyone!

Mocked by their jeers, despised with their sneers,

as all the people poke fun at me, spitting their insults,

saying, “Is this the one who trusted in God?

Is this the one who claims God is pleased with him?

Now let’s see if your God will come to your rescue!

We’ll just see how much he delights in you!”

Lord, you delivered me safely from my mother’s womb.

You are the one who cared for me ever since I was a baby.

Since the day I was born, I’ve been placed in your custody.

You’ve cradled me throughout my days.

I’ve trusted in you and you’ve always been my God.

So don’t leave me now; stay close to me!

For trouble is all around me and there’s no one else to help me.

I’m surrounded by many violent foes;

mighty forces of evil are swirling around me

who want to break me to bits and destroy me.

Curses pour from their mouths!

They’re like ravenous, roaring lions tearing their prey.

Now I’m completely exhausted; I’m spent.

Every joint of my body has been pulled apart.

My courage has vanished and

my inward parts have melted away.

I’m so thirsty and parched—dry as a bone.

My tongue sticks to the roof of my mouth.

And now you’ve left me in the dust for dead.

They have pierced my hands and my feet.

Like a pack of wild dogs they tear at me,

swirling around me with their hatred.

They gather around me like lions to pin my hands and feet.

All my bones stick out.

Look at how they all gloat over me and stare!

With a toss of the dice they divide my clothes among themselves,

gambling for my garments!

Lord, my God, please don’t stay far away.

For you are my only might and strength.

Won’t you come quickly to my rescue?

Give me back my life.

Save me from this violent death.

Save my precious one and only

from the power of these demons!

Save me from all the power of the enemy,

from this roaring lion raging against me

and the power of his dark horde.

I will praise your name before all my brothers;

as my people gather I will praise you in their midst.

Lovers of Yahweh, praise him!

Let all the true seed of Jacob glorify him with your praises.

Stand in awe of him, all you princely people,

the offspring of Israel!

For he has not despised my cries of deep despair.

He’s my first responder to my sufferings,

and he didn’t look the other way when I was in pain.

He was there all the time, listening to the song of the afflicted.

You’re the reason for my praise; it comes from you and goes to you.

I will keep my promise to praise you before all who fear you

among the congregation of your people.

I will invite the poor and broken,

and they will come and eat until satisfied.

Bring Yahweh praise and you will find him.

Your hearts will overflow with life forever!

From the four corners of the earth,

the peoples of the world will remember and return to the Lord.

Every nation will come and worship him.

For the Lord is King of all, who takes charge of all the nations.

There they are! They’re worshiping!

The wealthy of this world will feast in fellowship with him

right alongside the humble of heart,

bowing down to the dust, forsaking their own souls.

They will all come and worship this worthy King!

His spiritual seed shall serve him.

Future generations will hear from us

about the wonders of the Sovereign Lord.

His generation yet to be born will glorify him.

And they will all declare, “It is finished!”

The Book of Psalms, Poem 22 (The Passion Translation)

[hazratsultanbahoo]

Ennobling Power of Sultan Bahoo’s Poetry

Sultan Bahoo Sahib (1629-1691) is revered by unanimous consent, as a great Punjabi Sufi poet. This paper argues that his poetry is not only a pinnacle of Sufi wisdom, it also enshrines antidote to the prevailing cynicism, uncertainty, pessimism, nihilism and consequent despair in the post-modern society that has lost its religious and spiritual bearings.

Looking Around: An Angle on Our Times - Reductive view of Reality

Modernity has made an accelerated movement away from the divine principles, the treasure of metaphysical and spiritual, non-human wisdom, which is perennial, because prior to all ages and therefore can never be lost (Nasr, 1999). Modernity has reduced the meaning of reality to physical and material world alone, experienced by external senses and discursive reasoning. Science has, no doubt, done great service to human kind, but its offshoots- naturalism, nominalism and positivism- have generated ‘scientism’, the belief that there is no reality save revealed by science, and no truth except the one delivered by science (Wilber,1998). This empiricist epistemology pronounces the spiritual, ethical, aesthetic, emotional and poetic spheres and truths to be worthless or non-existent. Contemporary Western intellectual thought makes formal denial of what lies beyond human comprehension, for example, the idea of God and sacred (Guenon, 1999). Such a worldview reduces life to a skeleton without soul, a shadow without substance.

Sultan Bahoo’s World View - Affirmation of God

On the other hand, Sultan Bahoo’s Sufi poetry rests on the certainty, the firm belief that there is no reality except one God, that is, Allah. Bahoo Sahib’s poetry springs from love of Allah Almighty. He expresses divine Transcendence and Immanence in his vision of Oneness, when he echoes the Quranic verse “whosesoever ye turn, there is the face of God” (2:109). Wherever he turns his eyes, inside and outside, he sees Allah only. He does not see anything other than God. Therefore, his poetry does not give any description of physical objects. As his heart is emptied of everything other than God, likewise everything other than God is obliterated from his sight. This is expressive of the mystical experience of self-annihilation. His poetry is premised on the Quranic verse: “Everything perishes save God”. Allah is the only Absolute, Final Reality.

Sufi: Mirror of God

A Sufi is the most perfect expression of human nobility and dignity. A Sufi is not an ordinary person. He is a reflection of God, and plants his feet on the seventh heaven. Sufis have been compared to precious gems like pearls and rubies. Sultan Bahoo compares ordinary people to earthenware and looks at Sufis as crystals (Bahoo, 2002:46). There is unfathomable distance between the thought and imagination of ordinary poets and the thought and imagination of Sufi poets. As Maulana Rumi explains, “What is this talk of thought? There, all is pure light. The word thought is used for your sake, O Thinker, Saints belong to the realm where ‘all is pure light’” (1989, bk. 11:230)

Western Romantic Poetry

A Sufi’s consciousness and experience is different from the Romantic sensibility of Western poets. Western Romantic Poetry is a reaction to and protest against the positivist, insentient, impersonal world view. Shelley sees a larger Being pulsating in the universe, and voices the unifying vision in these words,

        “The light whose smile kindles the universe,

         The beauty in which all things work and move” 

And Blake exclaims the idea of Oneness in these words, “To see a world in a grain of sand”

Likewise, Wordsworth expresses the idea of ‘One in all’ in the following words:

        A motion and a spirit, that impels

        All thinking things, all objects of thought

        And rolls through all things

However, the Nature-mysticism of Romantic poets has a “profane “character, because the idea of God or sacred does not inform their insights or experience (Zaehner, 1961). The feeling of Oneness, the unifying vision for a Romantic poet is not a vision of God. Romantic poets do not construe the One ground which contains within it all creaturely existence as God.

Moreover, they “physically see” nature - flowers, trees, hills, grass blades and creeks - with physical eyes and “hear” the murmuring rivers and singing birds with physical ears (Stace, 1961). They rely upon human imagination to transform the mundane into a heavenly world. According to their epistemic stance, human imagination is the source of truth and meaning.

Sufi Epistemology: Heart as the source of knowledge

On the other hand, in Sufi epistemology, heart is the source of knowledge. Sufism has been called “heart wakefulness”, and Sufis are known as “men of heart” (Lings, 1983). Sultan Bahoo Sahib, like all Sufi poets, sees with an ‘inner eye’, the eye of contemplation, and the spiritual knowledge is revealed to his heart. In Sufi hermeneutics, the term “heart” does not mean the bodily organ or seat of emotions; it is a supersensory organ to which the vision of God is revealed. Sultan Bahoo says that heart is deeper than the deepest sea, and it houses all the universes.

Impersonal View of God

As the truth and reality of God cannot be empirically or rationally proved, His existence is denied by the dominant intellectual traditions of West. The result is a shuddering collapse of all that defines our humanity. The world ceases to be a comforting place, created and governed by the Creator, God, Who cares for and loves His creatures. Modern Western poetry voices this crises of faith, feeling of cosmic alienation, that is, either God is a fabrication of ‘infantile fantasy’, a relic of humanity’s childhood, or a remote, non-caring, blind, impersonal, mechanical force. The American poet Stephen Crane (1871-1900) expresses this impersonal, insentient view of God in these words,

A man said to the Universe

“Sir, I exist!”

“However”, replied the universe

“The fact has not created in me

A sense of obligation”

These lines show modern man’s isolation and the frightening darkness of his spirit, because there is no comforting answer to cure his loneliness, as the dark, unknown forces remain unreachable. When, in times of despair and fear, we, as humans, look to higher powers for comfort and enlightenment, then we feel more isolated.

The Idea of God of Love

On the other hand, to Sultan Bahoo, God is more near to him than his own jugular vein (Bahoo, 2002:32). He believes in a God of love. The relationship between a Sufi and Allah is one of love. The Sufi path is a path of love (Chittick, 2000). The Sufi is a lover and Allah is the Divine Beloved, who inspires Sultan Bahoo Sahib, the lover of God into poetry; without His radiance, Sultan Bahoo cannot speak, because as Maulana Rumi says, “the mystic is like mount Sinnai, which echoes the voice of the Divine Beloved; or like David burning in the heart’s fire and producing lovely psalms”. Sufi poets often compare themselves to flute, since the flute can only talk when touched by the musician’s lip. They call for the Divine Friend’s breath or hand to enable them to sing.  Sultan Bahoo Sahib says that lovers of Allah, who are drowned in the Sea of Unity, are the happiest people. They enjoy the felicity of living in an ever green garden.

[tawakkull]

SUFISM 101-Ma’rifa (Knowledge of God)

Ma’rifa (Knowledge of God) Ma’rifa is a special knowledge that is acquired through reflection, sincere endeavor, using one’s conscience and inquiring into one’s inner world. It is different from (scientific) knowledge (‘ilm). (Scientific) knowledge is acquisition reached through study, investigation, analysis, and synthesis, while ma’rifais the substance of knowledge attained through reflection, intuition, and inner perception. The opposite of (scientific) knowledge is ignorance, while the opposite of ma’rifa is denial. Knowledge means comprehending or encompassing something thoroughly, while ma’rifa means familiarity with or recognition of something-that something may be the Divine Being- in some of its aspects. For this reason, the One of Unity is called the All-Knowing (‘Alim), but He has never been called the One having familiarity with something (‘Arif). In addition, the exacting scholars of truth view ma’rifa, which also means information, talent, and skill, as the culture acquired by conscience or one’s conscious nature. It has other meanings such as the ability to feel something with the spiritual faculty that humanity has been endowed with, the image of something known in the mind, and the knowledge kept in the memory which gains strength through repetition. From another perspective, it is consciousness, perception, and sufficient information which helps distinguish one thing from another. Ma’rifacan be summed up as having concise knowledge about something or someone through their acts or works and attributes-knowledge which can be developed and detailed. In order that one can be among those who have knowledge of God and who are regarded by God as being one of such people, one should know God and the ways that lead to Him, recognizing the obstacles on the way, and knowing how to overcome these obstacles. One should also have enough will-power to apply what one knows. One who has true knowledge of God is a perfect human being who knows the Unique One, Who is the Eternally-Besought-of-All, with His Acts, Names and Attributes, and is a person in whose everyday life this knowledge shows itself. He or she is also one who always keeps the heart purified and pursues sincerity and purity of intention, who can remain free of negative moral qualities as far as possible, overcoming whatever dark emerges from the spirit and threatens to darken one’s horizon, and thereby demonstrating loyalty to the All-Protector. Such a one can bear everything that befalls on God’s way to obtain His approval, and invites others to the way of the Prophets, which shows itself through God’s confirmation in every step, and whose lights he or she always feels with pleasure. There is another approach to the meaning of ma’rifa, namely the ability to perceive something as exactly what it is in itself, in its quiddity, distinct from any and all things not directly connected with it. According to this approach, knowledge of God is knowing the Divine Being with His Essential and Positive Attributes beyond all conceptions of modality. This is different from comprehending, perceiving and establishing other things, and is based on perception and the feeling of conscience. This feeling and perception should not be confused with modern intuitionism. The Divine Being is beyond all concepts and cannot be comprehended, perceived or scientifically known, although a certain knowledge or familiarity can be acquired of Him through His acts, Names and Attributes. The acknowledgment that The inability to perceive Him is the true perception, excellently expresses the inability of anything limited to perceive Him and the imperceptibility of the One Who is Infinite. The same meaning is exquisitely expressed in the saying, We are unable to know You, O Known One, as knowing You truly requires. It is only God Whose existence is absolute, and the greatest truth is acknowledging His Existence and Oneness. The first step in acquiring knowledge of Him is the attainment of belief, being a Muslim, and excellence-worshipping Him as if seeing Him. In realizing such a blessed aim, one should continue one’s traveling to the True Source of all gifts and blessings without turning to anything else as a source. One should be able to feel a new joy of reunion in every gift and blessing with which one is favored, and as the final point, gain familiarity with the mysteries of His Names and Attributes, and, if possible, of His Being. This consideration is expressed as follows in Lutfiya Wahbi: Try your hardest and be one who has ma’rifa of Him, One favored with knowledge of Him! For the All-Loving One declared, “so that I may be known;”[1] Knowing God is the ultimate cause for the creation of the two worlds; And knowing God is the adornment of humanity. Those devoid of knowledge of Him are low in rank. Knowing Him is a spiritual kingdom, And Knowing Him is a Divine gift and blessing. ………………………………………………………… When you, O moving spirit, receive this gift and blessing; The two worlds will be yours. The following words, which are narrated in books concerning Sufism as a hadith qudsi-a saying, the meaning of which is from God and the wording of which was inspired in the Messenger-are the gist or kernel of all explanations concerning knowledge of God: O humankind! One who knows his self also knows Me; one who knows Me seeks Me, and one who seeks Me certainly finds Me. One who finds Me attains all his aspirations and expectations, and prefers none over Me. O humankind! Be humble that you can have knowledge of Me; accustom yourself to hunger so that you can see Me; be sincere in your devotion to Me so that you can reach Me. O humankind! I am the Lord; one who knows his self also knows Me; one who renounces his self finds Me. In order to know Me, renounce your own self. A heart which has not flourished and been perfected is blind. Knowledge of God sometimes becomes a source of wonder and astonishment for an initiate, as has been said, “One who knows the Truth becomes dumbfounded and tonguetied.” But it sometimes becomes a means of expression for the traveler to the Truth, as has been said, “One who knows the Truth finds his voice.” The voice finds its overflowing expression in one’s excitement and speech and echoes in one’s ears. Although opposites, both the saying of Muhammad Parisa,[2] “There is none who knows the Divine Being other than Himself,” and the saying, “I know none else save God,” are true. There is none other than Him who has a true, substantial existence, and there are no true acts other than those performed by Him. Other beings have a relative existence when compared with Him, and other acts are also relative. Whatever takes place in the cycle of causality is of a relative nature. For this reason, knowledge of God is when an initiate melts away in the light of the Truth and gains a second, true existence. This may be viewed as self-annihilation in God and subsistence with Him. I think the author of al-Minhaj stresses this fact in these verses: If you can see with the lights of certainty, Then do not see one who knows and the One Known differently. Fuduli[3] expresses this depth of knowledge of God as follows: One who knows God is not one who knows the wisdom of the world with what is in it, One who knows God is he who does not know what the world is with what is in it. Sufis have made other descriptions concerning knowledge of God. According to these descriptions, knowledge of God is knowing the truth of the Divine Names and Attributes, grasping the phenomenon of the manifestations in existence and the discovery of the existential mystery, deeply perceiving the truth of existence with its originality and shadows, and understanding and representing in life the truth of religion according to the Will of the Desired One, Who is the final goal of those who set out to reach Him. Each of these descriptions requires a voluminous work to explain and is therefore beyond the scope of this study. We will only cite here some verses from Diyaiya (“The Book of Light”) which point to some dimensions of the subject matter: The third chapter is about knowledge of God, O valiant young one; To describe it the wheel of speech is unable to work. ………………………………………………………………………………. There is no scribe nor a pen to write about it; One cannot get his tongue around it to express it. ……………………………………………………………………………… The mirror of reason is veiled from understanding it; The ability of perception has nothing to say in it; Only the bird of imagination can fly toward it; There is no example that we can coin to explain it. …………………………………………………………………………….. Here the gift comes only from God; This is a light-diffusing, sacred rank. ……………………………………………………………………………. The whole of creation is immersed in this realm, Which is more spacious than all the worlds. ……………………………………………………………………………. There is no true existent save He Who is the One, Perceiving this is the real vision; Do not interpret this vision in another way, or else, It will mean unbelief and heresy, O one with body of light. It is not the eyes in the head which have this vision; The All-Loving One is all-free from vision by these eyes. The innermost faculty-secret-discerns this truth, When you find this faculty in you, you can understand it. Human scientific knowledge and perception have nothing to say; The merit is in wonder and helplessness in this field. Perception of one’s helplessness is perception of the Truth; Listen to what Abu Bakr, the truthful one, says concerning it.[4] The rank of knowledge of God (ma’rifa) is a rank of wonder, utter astonishment, and awe. It is possible to see this in almost all the reflections of the scholars of Sufism on knowledge of God. Some of them see it in direct proportion to the excess of the feeling of awe and have concluded that the deeper one is in knowledge of God, the deeper one’s feeling of awe is. Others regard knowledge of God as being the base of serenity and peacefulness and emphasize that inner peace and self-possession increase in proportion to the depth of knowledge of God. Still others consider knowledge of God as the heart’s attainment of friendship with God and the initiate’s following a way to nearness to God. The approach of Shibli[5] opens new windows on the knowledge of God. According to him, it means that an initiate has an essential relation with none save God, making no complaints when burning with His love, is a sincere, obedient and faithful servant of God who avoids any claims of superiority, and one who worries about his or her end. A person with true knowledge of God and who has a strong connection with the sources of this knowledge, one who has taken refuge in the guidance of the spirit and meaning of the Prophethood, and who has built sound relations with the truths that lie beyond human horizons, cannot feel any essential interest in transitory things nor does lower him or herself to feel attachment to other than the Lord. The Qur’an alludes to this highest point in (35:28), Only the knowledgeable among His servants have true reverence for God, reminding the traveler of the relation between knowledge and awe or reverence of God. The greatest of those who have knowledge of God, upon him be peace and blessings, said concerning the same point: I am greater than you in knowledge of God, and more intense in fearing Him.[6] In the books on Sufism, in which the intellect guided by Revelation is operative, and which contain numerous gems of wisdom concerning the “garment of piety” of those who have true knowledge of God, with Whom their hearts are deeply connected, we can find many gems concerning knowledge of God. The following are only a few of them: In the view of one favored with knowledge of God, the world with its material aspect becomes so small that it seems no greater than a cup. The souls that have gained profundity in knowledge of God expand to the extent that it is as if they have no limits. Those who taste the pleasure of knowledge of God, which is regarded as the sweetest of all honey, pursue no other wealth than nearness to the Truth. The richness of the honeycomb of knowledge of God in the heart is one of the most essential sources of love and zeal. An initiate burns with the zeal of reunion in proportion to how much this source overflows its banks, which he or she sees as the price of the favors received. The following points which differentiate those who have a sound knowledge of God from others are important. The former have no selfish expectations from whatever good they do, never think of competition for either material or spiritual ranks nor feel jealous of anybody. They do not see themselves as being greater than anyone else, nor do they moan because of missed opportunities, anymore than they feel arrogant because of their accomplishments. Even if they were granted the kingdom of the Prophet Solomon, they would only seek God’s company, regarding it as futile to turn to other things. They feel no relation with beings other than the Almighty with respect to their worldly existence and corporeal self, and know that one moment of God’s friendship is worth the entire world. They consider being with God among people as a victory that has been granted to their will-power, and see the Divine Will reflected in the face of their determination, recognizing the help of the Lord in the result of their endeavor, alongside many other instances of wisdom and God’s extraordinary gifts. They observe the manifestations of the Divine Oneness in the multiplicity of the creation, and thereby they grasp how a drop is transformed into an ocean, and a particle into the sun. They witness in their conscience how nothingness or non-existence is a fertile land, to be planted with existence and live drowned in ecstasies and intoxication. Self-possession, steadfastness, seriousness, profundity, and resolution are the clearest and most important signs of perfect knowledge of God. Those who have this degree of knowledge live under the shower of the manifestations of God’s friendship and company. No sign of any flaws can be seen in their inner or outer world, nor is any laxity witnessed in their behaviors. They never show impertinence or conceit, even when favored with the most abundant gifts. On the contrary, they always act in a self-possessed manner, trying to lead a self-disciplined, spiritual life. Obviously, everyone cannot have the same degree of knowledge of God. Some travel on the horizon of perceiving the Attributes essential to the Divine Being and the favors that accompany His acts. They observe and avail themselves of His proofs that are found within themselves and in the outer world, with the result that their love of truth and their relation with the Greatest of Truths are witnessed in their manners. They travel between the Divine acts, Names and Attributes and are thrilled with the different melodies of belief, knowledge of God, love, attraction and the feeling of being attracted by God to Himself. They feel in their conscience the reflections of the Divine acts or operations in the universe and pursue more and more the pleasure entailed in observing ever new colors and aspects. This is a way bequeathed by the Prophets and it is a way that can be followed by everyone. One who travels along this way of objective truth travels toward the Truth under the arches of His compliments. On this path there are others who feel all the dimensions in existence ending in one dimension, who feel that everything is annihilated in God. It is as if they have reached a point where the lights and manifestations of the Divine Being and Attributes come together and annihilate their very being in the Divine Being, attaining a new existence with the Self-Subsistence of Him Who is the All-Knowing and the Ever-Existent. While those belonging to the former group travel in the realm of the Divine Attributes and Qualities, others have already directed themselves to the Source of these Attributes and Qualities. Therefore, their observations and sensations are not aimed at either the Attributes exclusively in such a way as to veil the Being in their minds or spirits, nor at the Being exclusively in such a way as to suggest the denial of the Attributes. For this reason, such an approach has been regarded as the way of the perfected and most advanced, and the main path that is followed by those who travel to the greatest nearness to God. The Book, the Sunna, reason, and the Divine system in creation and human primordial nature bear witness to the truth of this way along which God’s works of art show themselves brightly. Initiates who have firmly established their feet on this path witness at every step that God witnesses His Existence and Oneness, and they cannot help but utter, God bears witness that surely there is no deity but He (3:18). They hear in their conscience the confirmations of angels and those possessed of knowledge as a reflection of God’s witnessing, and continue to utter: and the angels and those possessed of knowledge (also bear witness to the same truth) (3: 18). Then, they see that all means and causes that are not essential to His Being having vanished, and they are able to be at perfect rest and to find perfect peace. There are others who have such abundant knowledge of God that proofs of God are no longer needed in their world; all the things that witness Him are humbled in the face of their being in the Presence of the True Witness; all the means tremble with the shame of making distant whatever is near, and all the heralds are silent and busy with correcting the words that they have uttered. At this point, where everything is seen by the conscious nature as witnessing Him beyond all concepts of modality, the eyes are dazzled by the brightest manifestations of the Face, and all other identities save His are lost. Those who have reached this point see that the True Source of existence and knowledge surrounds everything from all sides, tasting the pleasure of perceiving every being’s perception of Him according to their level, and feeling that everything is annihilated in Him. They sense the way in which the manifestations of the Divine Names are combined with those of the Being, Attributes and Acts. The conscience is saved from any feeling of dependence on causality and reaches the horizon of Surely we belong to God (as His creatures and servants), and surely to Him we are bound to return (2:156). But this never means, as some have assumed, “absolute annihilation” or “union with God.” Our Lord! Grant us from Your Presence a special mercy and arrange for us in our affairs what is right and for our good! And may Your peace and blessings be upon our master Muhammad, by whom the mysteries came to light and the lights shone brightly upon his pure Companions. [1] Here there is a reference to the Qur’anic verse, I have not created the jinn and humanity but to worship Me (51:56). To worship Me has usually been interpreted as “so that I may be known and worshipped.” (Trans.) [2] Muhammad Parisa (d., 822/1419) was a great scholar and saint from Bukhara. He passed away in Madina. Among his books al-Fusul al-Sitta (Six Chapters) is famous. (Trans.) [3] Mehmed Fuduli (1490-1556). The greatest poet of the Turkish literature. He lived in Iraq. His Diwan, (“Collection of Poems”), Layla wu Majnun (“Layla and Majnun”), and Hadiqat al-Su’ada (“The Garden of the Holy Ones”) are some of his other well-known books. (Trans.) [4] The writer refers to Abu Bakr’s saying: “The inability to perceive Him is the true perception.” (Trans.) [5] Abu Bakr al-Shibli, of Khorasan by origin but born in Baghdad or Samarra, son of a court official and himself promoted in the imperial service, as Governor of Demavend. However, giving up governorship, he joined the circle of Junayd al-Baghdadi, and became one of the leading figures in Islamic Sufism. He died in 846 at the age of 87. (Trans.) [6] Al-Sahawi, al-Maqasid al-Hasana, 21.