Rumi Teaches Blog Posts:Rumi Teaches Blog Posts:Rumi Teaches Blog Posts:Rumi Teaches Blog Posts:2013 - 20142013 - 20142013 - 20142013 - 2014by nashid fareed-ma’at

Rumi Teaches Blog Posts: 2013 - 2014Copyright © 2013 - 2016Nashid Fareed-Ma’at

TABLE OF CONTENTSTABLE OF CONTENTSTABLE OF CONTENTSTABLE OF CONTENTS

Introduction 6

1. Come, Come - Part 1 of 2 ~ September 28, 2013 8

2. Come, Come - Part 2 of 2 ~ September 30, 2013 13

3. Distinguish well true dawn ~ October 10, 2013 17

4. The receptiveness within Soul ~ October 20, 2013 23

5. The evil in ourselves - Part 1 of 2 ~ November 3, 2013 27

6. The evil in ourselves - Part 2 of 2 ~November 10, 2013

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7. The sign of your spiritual poverty ~November 27, 2013

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8. The real object of your affection ~ December 9, 2013 43

9. Fortune through Divine grace ~ December 17, 2013 48

10. The Tattoo of a Furious Lion ~ December 30, 2013 53

11. Chase away evil with something good - Part 1 of 2 ~ January 10, 2014

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12. Chase away evil with something good - Part 2 of 2 ~ January 22, 2014

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13. If you act cruelly... ~ February 5, 2014 71

14. The Sage and the Peacock ~ February 20, 2014 76

15. For the Beloved, look inside ~ March 5, 2014 82

16. What are you seeking? ~ March 20, 2014 87

17. I cast a glance upon a rose ~ April 4, 2014 93

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18. Sorrow’s purpose ~ April 17, 2014 97

19. The Treasure-Seeker - Part 1 of 2 ~ April 30, 2014 103

20. The Treasure-Seeker - Part 2 of 2 ~ May 14, 2014 109

21. Every pearl is telling you... ~ May 28, 2014 114

22. In our every breath ~ June 11, 2014 118

23. That person is drowned when... - Part 1 of 2 ~ June 26, 2014

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24. That person is drowned when... - Part 2 of 2 ~ July 9, 2014

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25. The four friends who censured one another ~ July 24, 2014

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26. The Beloved looks at your heart ~ August 7, 2014 141

27. What is the use of expressions and words ~ August 21, 2014

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28. In love, the part sings first ~ September 4, 2014 152

29. Respect the evil desires within ~ September 18, 2014 158

30. Things unseen - Part 1 of 2 ~ October 2, 2014 (Divine Providence Series)

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31. Things unseen - Part 2 of 2 ~ October 9, 2014 (Divine Providence Series)

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32. A spade in the hand ~ October 16, 2014 (Divine Providence Series)

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33. The delay ~ October 23, 2014 (Divine Providence Series)

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34. The oyster-shells ~ October 30, 2014 (Divine Providence Series)

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35. Our daily bread ~ November 6, 2014 (Divine Providence Series)

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36. The cause of service ~ November 20, 2014 201

37. Today is union ~ December 4, 2014 208

38. Virtuous sentiments ~ December 18, 2014 213

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INTRODUCTIONINTRODUCTIONINTRODUCTIONINTRODUCTION

In 2013, I started the Rumi Teaches blog. As much as there is somemainstream interest in Jalaal ud-Diin Rumi, much of it tends to reducehim to just a mystic poet. The majority of mainstream portrayals ofhim take him out of the context of Islam, and even less acknowledgethe deeper purpose of his work to arrive at the station of realizing theBeloved, the Absolute. To address this poignant gap in how Jalaal ud-Diin Rumi is presented, I was moved to utilize this blog. Sharingguidance and lessons I received, the blog posts seek to inspire a morewholistic approach to reading and applying what Jalaal ud-Diin Rumitaught through his poetry, stories, and words. As the blog continuedfor over a year, a question arose of what to do with the growingcollection of posts, especially since at times the blog focused onspecific themes that might be useful in a collected format.

To this end, I present the original posts as they were posted in a bookform. I chose not to re-edit any of the posts, partly because of timeconstraints as well as to retain the original “flavor” of the posts. Reflecting on the first two years of the blog, I can certainly notice agrowth in my ability to utilize the blog format to reflect on Jalaal ud-Diin Rumi’s words.

Although the posts have gone through an extensive edit and rewriteprocess prior to being posted, I am sure my imperfect eyes have missedsome errors. For that I apologize. But I pray the intention of capturinga more wholistic presentation of Jalaal ud-Diin Rumi’s work is serveddespite any shortcomings on my part.

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At the time of posting this collection, the Rumi Teaches blog continueson. To read the present posts, you can go to the blog webpage at:

< http://www.blueantelopeproductions.com/rumi_teaches_blog.html >

In Surrender and Peace,

nashidNovember 2016

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Come, Come - Part 1 of 2Come, Come - Part 1 of 2Come, Come - Part 1 of 2Come, Come - Part 1 of 2September 28, 2013

Come, come, whoever you are.Wanderer, worshiper, lover of leaving -- it doesn’t matter,

Ours is not a caravan of despair.Come, even if you have broken your vow a hundred times,

a thousand times, a million times.Come, come again. Come.

* * *

The above is an adaption of one of the more well-known poemsattributed to Jalaal-ud-Diin Rumi. A poem of invitation. But aninvitation to what? To who? And why is such an invitation offered? Let’s explore...

Come, come, whoever you are.Wanderer, worshiper, lover of leaving -- it doesn’t matter,

Clearly, this is a very open invitation, to perhaps all of creation. Butthree parties are specifically noted in the second line.

The “wanderer” is stated first. This term can have a layer of meaningsfor traditional Sufis. Some traditions speak to how the some of firstSufis were mystics who wandered throughout in search of Truth (theBeloved). One of the Arabic roots of the word sufi is şuuf, whichmeans “wool.” These ascetics, not formally organized as a group, leftthe “home life.” Many carried wool as they traveled through the desertregions of Arabia. Wool was a wise practical choice: it wasn’t a heavy

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cloth and could be rolled up when traveling through the hot desertdays; but it was also very good for keeping the body warm in the colddesert nights. Wool became a marker for these traveling mystics whowould venture from place to place to sit with learned ones andspiritual teachers.

These wanderers’ hunger for the realization of Truth was so intensethat after learning all they could from one teacher, they would set outin quest of another who would hopefully further expand theirawareness and learning. But, as the traditions I have heard tell, whensome of these mystics came to sit with the Prophet Muhammad (peacebe upon him), they found “a home.” They found a teacher who coulddo more than share portions of teaching that still fell short of the fullrealization of Truth; instead they found a humble master whosesurrender was so poignant and immersed in Love, that to live in hispresence opened the heart to the realization of Truth. When thepurpose of their wandering was fulfilled, there was no longer a need tocontinue to wander; but instead to make a home where they couldimmerse into the opening of the heart and the song of Truth that fillsit.

There are messages for wanderers of today within the above account. Mystic, or less formalized forms of religious / spiritual, traditions tendto attract many “wanderers.” If you are such a person have you everstopped to ask why you are wandering? Why are you reallywandering? Often such persons cite dissatisfaction with elements ofmore formal / mainstream religions (too strict, imposing dogma, nogenuine experience of Truth, etc.). These may be valid reasons. But ifthe root of wandering is just to get away from something, is this atruly sufficient purpose? The early Sufis were wandering in search of

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something; and once they found a means to realize that, they made ahome. Not just a home of physical location, but also a home within aset of spiritual teachings and practices that served as a foundation forthe realization of that which they sought.

This also applies to Jalaal-ud-Diin Rumi, whose spiritual home isIslam. Within the house of Islam, and his uncompromisingapplication of its five pillars, he embraced a path that immersed him inthe heart. The importance of a home doesn’t apply to only Islam: evenwhen he took on disciples of other religious and spiritual traditions, henurtured aspirants to find a home in their paths. An invitationextended to wanderers to not wander forever, to sincerely search untilthey find that which can be home: a stable “place” to unfold into thebeauty of the heart. Come.

The second party is the “worshiper.” This can be understood to bethose who adhere to formal mainstream religious and spiritualteachings, upholding the tenets and rites. Yet for some of thesepersons, there is still something lacking. The pillars and walls of abuilding don’t make it a home. Rather, it is something more subtle(sometimes untouchable) that infuses the space with a presence thatmakes that space a home. To such persons, the invitation is extendedso that they may make the space of their lives, defined by religion /spirituality, a sacred space open to the presence of (let’s call it) Love. This invitation doesn’t mean leaving the house of living religious andspiritual decrees: no, there is a protection in living such morality andpiety that we need never depart from. Rather, it is an invitation to“come” deeper within that space, to not be so fixated with the wallsand pillars that we lose sight of the fragrance and presence that will

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outpour from the heart if we allow the heart to fill the space of thishouse.

Jalaal ud-Diin Rumi came to his own realization of this upon meetinghis master, Shams al-Tabriz. Jalaal ud-Diin was already a prominentspiritual teacher and scholar with a great reputation; but so much ofhis spiritual living was in the realm of books, the realm of the mind. One tradition tells how Shams, who was a traveling bum, approachedJalaal ud-Diin, took his books, and threw them in a fountain. Books inthose days were written by hand with an ink that could smear beyonddistortion if wetted by water. This act of Shams was seen as anattempt to destroy the books. Jalaal ud-Diin and his disciples quicklyrushed to retrieve the books and then set upon Shams, ready to beathim severely. But when Jalaal ud-Diin opened the books, he saw thatnot a single dot of ink was smeared although the books were drippingwater in his hands. Jalaal ud-Diin looked into the eyes of Shams andheard the message of Come: come beyond the realm of the mind and itslimitations into the endless ocean of Love within the heart.

Oh you, who are admirable upholders of the tenets of religion andspirituality, will you receive this invitation to come beyond the mentaland conceptual reaches, into the heart that fills presence of our liveswith Love. Come.

The third party is the “lover of leaving.” There are some searchers whoconstantly leave things. They may join a group, stay for a while, andthen leave, then join another group, stay for a while, and then leave. Although they may have justified reasons for leaving, they fall intothis pattern of constantly departing. Jalaal ud-Diin Rumi extends thisinvitation even to them, even if they will only come to leave this

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invitation too. Perhaps it is with great faith that Jalaal ud-Diin offersthis invitation trusting that even if someone who has fallen in lovewith leaving comes and experiences just a fragrance of the unveiledheart, that such a person will come home to one’s own heart. In theend, that is more important than if a person comes to stay and remainpart of a particular group or not.

Encountering that fragrance of the heart can be challenging forsomeone who is constantly leaving things. For most, the biggestbarrier to the realization of the heart is one’s own mind. And for most,it is agitation in the mind (encountering something displeasing to themind) that motivates people to leave. Yet, if by grace, we cross pathswith one who rests in the openness of the heart, just such anoccurrence can convey to us what we need to turn to our own heart. Words may not be able to convey how this works, yet the array ofspiritual traditions are filled with examples of such transformativeencounters. So even to such persons who have fallen in love withleaving, Jalaal ud-Diin says to them: Come, just experience thepresence of my open heart, nothing else matters. Just for the sake ofthis, Come.

This entry has become long enough, so I’ll address the rest of the poemin the next entry.

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Come, Come - Part 2 of 2Come, Come - Part 2 of 2Come, Come - Part 2 of 2Come, Come - Part 2 of 2September 30, 2013HAPPY BIRTHDAY JALAAL UD-DIIN RUMI!!!

Come, come, whoever you are.Wanderer, worshiper, lover of leaving -- it doesn’t matter,

Ours is not a caravan of despair.Come, even if you have broken your vow a hundred times,

a thousand times, a million times.Come, come again. Come.

* * *

In the last post we examined a contextual examination of the first twolines, particularly in regards to specific parties mentioned in this poemof invitation. Let’s continue with the rest of the poem.

Ours is not a caravan of despair.

As much as the first two lines are a broad invitation, this line begins tospecify what this broad audience is being invited to. It is notuncommon that “despair” (in its broadest sense) often brings people tothe door of religion and spirituality. Events and occurrences thatfracture, if not completely undercut, our hope in life can challenge usto question how serious we are about the door we’re standing before. And how often underlying this diminished hope is a misplaced hope:placing trust in worldly things that are not reliable; or having morefaith in worldly things than the Beloved, despite proclamations ofplacing the Beloved first. As much as despair may bring one within

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the reach of this invitation, it is exactly that -- despair -- which mustbe left behind before crossing the threshold to join this caravan.

Some points of Islam may be helpful in further clarifying this point. InAl-Faatihah, The Opening surah (chapter) of the Qur’aan, there is averse that states (transliteration): Iyyaaka na’budu wa iyaakanasta’iin. This verse can be translated as: “You (the Beloved) alone dowe worship, You alone do we ask for help.” This verse is repeatedmany times in each of the five daily prayers Muslims make yet is notalways genuinely realized. It is one thing to conceptually embracewhat this verse conveys, another thing to come to a genuinerealization of this. When faced with challenges, especially those whichmake us despair, is our first inclination to turn to the Beloved inreverent praise and ask the Beloved for help? Or do we instead lookprimarily to other means, whether our own devices or assistance fromothers, to address such situations?

Jalaal ud-Diin Rumi, adhering to the tenets of Islam, realized thewisdom of turning first and only to the Beloved when encounteringchallenges. A translation of the Masnavi, composed by Jalaal ud-Diin,presents the following:

Then what remedy but the aid of the Remedier?Despair is copper and sight [or: realization] its elixir.

Lay your despair before The Beloved,That you may escape from pain without medicine.

(adapted from a translation of the Masnaviby E.H. Whinfield, M.A., p. 153)

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To be explicit, there is no remedy to any situation in life but theremedy (help) of the Beloved. And if despair becomes the means torealize this, then it becomes something of value -- perhaps not asvaluable as gold but copper is still something a caravan can trade. Truth be told, it is often our neglect of this essential principle thatprecipitates the need for situations to manifest that bring challengesand despair into our lives as opportunities to wake up and rememberthe Beloved. The fullness of what such remembrance can become isbeyond comprehensive description, but such remembrance is the choicetreasure of this caravan.

And even the word “caravan” is rich in meaning: that those who acceptthis invitation are joining a party that is moving somewhere. Onedoesn’t become part this caravan to remain where you joined it. Instead, drop the despair and be prepared to journey in search of... (I’lllet you fill in the blank.)

Come, even if you have broken your vow a hundred times,a thousand times, a million times.Come, come again. Come.

What are the vows we have broken? The purpose of our creation. Totranslate a section of the Qur’aan:

{56} I [Allaah] created the jinn and humankind only that they mightworship Me. {57} I seek no livelihood from them, nor do I ask thatthey should feed [or provide for] Me. {58} Lo! Allaah! The Beloved itis Who giveth livelihood, the Lord of Unbreakable Might.-- Surah 51 Al-Thaariyaat (The Winnowing Winds), Verses 56 - 58

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Islam holds that we are given divine laws, moral codes, andcognizance of nature’s order to fulfill the purpose of worshiping theBeloved. The cause of so much trouble in the world lays with violatingthese vows. Yet the mercy of the Beloved endures that even when weviolate these, so often are we afforded invitations to come back tofulfillment of these vows. This is an explicit context for these words,things Jalaal ud-Diin openly addressed in his poetry, stories, teachings;it is also reflected in how he lived.

So merciful is the Beloved’s patience is that we may find ourselvesbeing offered this invitation after breaking these vows a hundredtimes, a thousand times, a million times. Despite repeated andsometimes entrenched violation of these vows the invitation to Come isstill offered. Even if we come and break the vows again, still we areinvited to Come Again, to keep coming as long as mercy affords us thechance to come back to the purpose of our creation. Even if we arefoolishly stubborn in breaking these vows, just to realize theabounding mercy afforded to us can be transformative. Including themercy of having saints come to remind of this invitation from theBeloved to Come, Come Again. [Just] Come.

Not all the blog entries will be as didactic as this one was, buthopefully you realize the importance of this invitation. This poeminvitation informs the tone of this blog.

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Distinguish well true dawnDistinguish well true dawnDistinguish well true dawnDistinguish well true dawnOctober 10, 2013

Whatsoever is perceived by sense the Beloved annuls,But the Beloved establishes that which is hidden from the senses.The lover's love is visible, one’s Beloved hidden.The Friend is absent, the distraction one causes present.Renounce these affections for outward forms,Love depends not on outward form or face....Why give your heart to mere stones, O simpleton?Go! seek the source of light which shineth always!

Distinguish well true dawn from false dawn,Distinguish the color of the nectar from that of the cup;So that, instead of many eyes of caprice,One eye may be opened through patience and constancy.Then you will behold true colors instead of false,And precious jewels in lieu of stones.But what is a jewel? Nay, you will be an ocean of pearls;Yea, a sun that measures the heavens!The real Worker is hidden in Its workshop,Go you into that workshop and see The Worker face to face.Inasmuch as over that Worker Its work spreads a curtain,You cannot see the Worker outside Its work.Since Its workshop is the abode of the Wise One,Whoso seeks the Worker without is ignorant of It.

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Come, then, into Its workshop, which is Not-being,That you may see the Creator and creation at once.

(adapted from E.H. Whinfield, M.A.’s translation ofMasnavi i Ma’navi: Teachings of Rumi, p. 104 - 105)

* * *

The distinction between what is true and what is false is a language ofrealization.

The realization of the Beloved is one of the main aims of the path ofthe heart. Direct realization, not merely thoughts or dogma orimagination; rather a genuine “experience” (for lack of a better term) ofthe Beloved. Yet how are we to realize what is Absolute through thefinite means of the mind? Can perception perceive the fullness of thatwhich is beyond perception? This is one of the paradoxes of the mysticpath, yet Jalaal ud-Diin Rumi’s words give a hint of guidance.

A careful reading of the above will note that Jalaal ud-Diin does notask us to renounce outward forms, rather to: Renounce these affectionsfor outward forms. It is more often our affections for such forms thatblind us from realization of the Beloved. What informs our affections? So often it is the pursuit of sense pleasures. For example, my sightencounters a visually-pleasing flower and then “I (note the “I”) likeflowers.” The mind often will then store a memory of this pleasantexperience which leaves an impression upon the mind so that in thefuture if I’m in a place with flowers, my eyes will look to flowers inhopes of having another pleasant experience. Is it the flower thatcreates this affection? Or is it the workings of my own mind seeking

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pleasure that creates this affection? At times, seeking aversion fromwhat is unpleasurable can create such affections. The accumulation ofthese affections become points of misguided identification, that is oftencalled “the ego.” And once the ego is established, selfishness follows --often in clever and deceptive ways.

Traditional Islam acknowledges the danger of this and presents keyelements to address this dynamic. For example, Islam’s moral codeexplicitly seeks to restrain being led by the ego since so many harmfuland immoral acts are performed for the sake of seeking sense-basedpleasures. The more prevalent forms of such seeking are played out inpursuing carnal pleasures (including but not limited to sex), palette(taste-based) pleasures, and mind-oriented / worldly conversation(pleasurable to the thinking mind): things traditional Islam’s moralcode seeks to restrict. And for Jalaal ud-Diin and many traditionalSufis, additional spiritual practices were embraced to further curb themind from seeking pleasures. Even the pursuit of a seemingly “smallpleasure” can be dangerous because of the impression it leaves uponthe mind that pursuit of sense pleasures is okay. I am reminded of asaying that has stuck with me: “If you give the ego a centimeter, it willtake the whole universe.” For this reason, Jalaal ud-Diin and othermystics lived within a strict code of discipline so not to be blinded to agreater purpose outward forms can serve.

To be clear, the senses include sight, touch, taste, hearing, smelling,and thinking. It is the thinking component that synthesizes individualcomponents to give the illusion of a fuller experience. For example,the eyes seeing the flower combined with the nose smelling its scentare synthesized in the thinking part of the mind to make the flowerseem even more beautiful -- a concept often bigger than the flower

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itself. But eyes do not smell, nor does the nose see; these are separatefaculties of the mind that seem to work inseparably due to thefunctioning of the thinking part of the mind. The thinking part of themind also holds the memories of experiences that impress upon theego / mind traits such as: “I like flowers because they look and smellso good.” These impressions, or personality traits, (powerfully)suggest that we pursue similar experiences in the future to engage insuch pleasures again.

But back to the greater purpose outward forms can serve. Jalaal ud-Diin Rumi writes:

The real Worker is hidden in Its workshop,Go you into that workshop and see The Worker face to face.

Some interpret the workshop to be this realm of creation. That evenwithin this realm, this very life, we can see the Beloved directly. Jalaalud-Diin doesn’t encourage us to look for the Beloved beyond thiscreation, but instead within it. But not necessarily with a perceptionbased in the pursuit of sense pleasure.

Inasmuch as over that Worker Its work spreads a curtain,You cannot see the Worker outside Its work.

The Beloved veils itself with its creation. If we seek to realize theBeloved, we are encouraged to look at its work, its creation. If we lookat a person wearing a veil over its face, we may not see the person’sskin. But if we look carefully, we will see how the veil indicates theshape and movement of the face, which may be more informative thanthe sight of one’s skin. Think about how deceiving an outward form

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can be: most people would not assume that a person with a serious-looking demeanor could be playful. But if we watch that person, withthat same demeanor, act in playful ways, we can come to therealization that such a person is playful.

The unrestrained mind is so quick to make assumptions based on whatis initially perceived: looking to the outward and surface of thingsinstead of patiently observing how the inner essence reveals itselfthrough actions. It may be grace that the Beloved doesn’t present anouter form that we may quickly wrongly assess. Instead, the Belovedendlessly reveals itself through its creation, a realization that “may beopened through patience and constancy.”

Come, then, into Its workshop, which is Not-being,That you may see the Creator and creation at once.

To truly come into creation requires that we embrace Not-being: theannihilation of (the dominance of) the ego. It is amazing how muchthe lenses of seeking sense pleasures color our perception of thingssuch that we are unable to see things as they are. To return to theexample of the flower: after seeing that first flower, if I remain withinthe mental impression of that experience, every other flower I seeafterwards I view through the experience of the first flower. It can bevery subtle, but how I gauge the “beauty” (pleasurableness) of futureflowers is relative to past flowers. With such a colored sight, am Igenuinely able to the see the present flower as it is? Without influencefrom mental impressions of past experiences?

To the extent that we are able to perceive the outward forms ofcreation without the veils of pleasure-oriented affection, we will begin

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to see things as they are. This doesn’t mean we negate the pleasure ofwhat is pleasurable, we just are no longer blinded by that pleasure. And when we see things as they are, we open to the realization thatevery speck of creation is a testament of the Beloved.

Instead of looking beyond the heavens or within the (often subtle)limitations of one’s mental impressions, selflessly look at every flowerand you may see the veiled essence of the Beloved. Not necessarily asthe flower but how the flower paints the edges of that invisibleoneness that is the Beloved. This applies to every aspect of creation,even the smallest particle of dust. This is not a realization beyondperception, but instead within the clarity of perception when weperceive things clearly without the distortions of the ego. What is seenin selflessness paints the edges of what is unseen, and yet what isunseen permeates what is seen. To find words to describe this ischallenging. But if we drop the veils of selfishness and merely observecreation, the clarity of perception will allow us to realize for ourselvesthe fullness of the Beloved. Then every aspect of creation, every workof the Beloved, reveals the wonder of that which creates and sustainsall of creation.

Jalaal ud-Diin Rumi invites us to see the Beloved within the everydayexperience of our lives, in every aspect of creation we encounter withinthe present moment. This doesn’t mean we have to befriend orembrace everything, but instead view every aspect selflessly to allowcreation to reveal the Creator. This is an invitation to drop the pursuitof the lesser sense pleasures to realize the endless bliss of directlyrealizing the Beloved. Such is the abode of the true dawn...

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The receptiveness within SoulThe receptiveness within SoulThe receptiveness within SoulThe receptiveness within SoulOctober 20, 2013

I hope, too, that you will hear these words within your hearts, for thatwould be profitable. But if a thousand thieves come from outside, theycannot open the door without some fellow-thief inside who can unlockthat door. Speak a thousand words from the outside, still, so long asthere is none to answer from within, the door never opens. So toowith a tree—as long as there is no moist thirst in its roots, even if youpoured a thousand torrents of water over it, it would accomplishnothing. First there must be a thirst in its roots for the water tonourish it. Although the whole world is ablaze with the sun’s light,unless there is that spark of light within the eye, no one can beholdthat light. The root of the matter is the receptiveness within Soul.

Soul is one thing and spirit is another. Don’t you see during sleephow Soul travels abroad? Spirit remains in the body, keeping it alive,but Soul wanders and is transformed. When Muhammad (peace beupon him) said, “One who knows one’s own self knows one’s Lord,”he was speaking of knowing Soul.

If we say that he was speaking of this soul or that soul, that issomething very different. On the other hand, if we explain it asmeaning Soul, Itself, the listener may still think we mean one soul,since they do not yet know Soul Itself. Mere words cannot convey this

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spiritual understanding. Words only reveal what the heart has an earto hear.

(adapted from A.J. Arberry’s translation of Fihi Ma Fihiby Jalaal ud-Diin Rumi, p. 105 - 106)

* * *

When we encounter the words of Jalaal ud-Diin Rumi, or anyone whospeaks words of Truth, do we embrace such within the heart? (Note:not with the heart, but within the heart.) Even the most vast andunderstanding mind has limitations, yet Truth is not confined tolimitations -- even if portions of its light reflect upon the space withinsuch limitations. There is more beyond such limitations if we sincerelywish to realize the fullness of Truth. To do so requires that we listenwithin the heart, not just with the mind. A key to listening within theheart is being aware of “the receptiveness within Soul” that alreadyabides within us.

Jalaal ud-Diin Rumi and other knowing Souls would not speak thewords they speak if there wasn’t something within us that is there tolisten. That inside the door to our “self,” there is something listening,thirsting for that which nourishes the roots of our essence. A hungerfrom our innermost being that illuminated Souls shower with thewaters of Love. But if we are not cognizant of that thirst within ourroots, can we receive these precious waters and the blessings theybehold?

The Soul, the heart: these are portents of language that can onlyattempt to convey what they really are. The instant we start to define

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these, the limitations of our minds become a factor because, for mostof us, we seek to understand things within the mind. Usually thismeans trying to fit whatever is being defined within the limitations ofour minds, even if such is or extends beyond our present mentallimitations. But sometimes wise ones offer us metaphoric descriptions,something that offers a direction to turn toward even if we won’t fullyunderstand. The key is not so much understanding, because life rarelyfits within the limitations of our minds; openness and receptivenessare more “profitable,” as the above message states.

If we are at least aware that the Soul and the heart are indicationsspeaking to that which lays at our innermost being, we can turn thereto allow this innermost being to receive messages of Truth. This willnot only nurture that innate thirst but also start to reveal thatinnermost place that is receiving the waters. It may not seem logicaland clear to the mind, but to the extent that we can restrain and quietthe mind to allow this to happen, we may see that beyond the surfaceof the (mental) concepts of the words there is another language,another knowing being spoken from heart to heart. That the abovewords of Jalaal ud-Diin Rumi are but a veil covering a more subtlemessage from his awakened heart that effortlessly pours into thehearts of those who are receptive to this transmission within one’sown heart. Such receptivity opens to the realization the prophetMuhammad spoke to when he said: “One who knows one’s own selfknows one’s Lord.” When we come to rest in knowing the Beloved, theOmniscient, the knowing of everything is made available to us.

“Mere words cannot convey this spiritual understanding. Words onlyreveal what the heart has an ear to hear.” Are you willing to listen tothese words within your heart? That the Soul may be revealed to you,

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the fullness of the Beloved made evident? That you may no longer beconstricted to the limitations of your own mind, but instead can baskin the endlessness of Love and Truth -- even within the apparentlimitations of this earthly life...

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The evil in ourselves - Part 1 of 2The evil in ourselves - Part 1 of 2The evil in ourselves - Part 1 of 2The evil in ourselves - Part 1 of 2November 3, 2013

The Lion took the Hare with him:they ran together to the well and looked in.The Lion saw his own image:from the water appeared the form of a loin with a plump hare

beside him.No sooner did the Lion espy his enemythan he left the Hare and sprang into the well.He fell into the pit which he had dug:his iniquity recoiled on his own head.

O Reader, how many an evil that you see in othersis but your own nature reflected in them!In them appears all that you are --your hypocrisy, iniquity, and insolence.You do not see clearly the evil in yourself,else you would hate yourself with all your soul.Like the Lion who sprang at his image in the water,you are only hurting yourself, O foolish human.When you reach the bottom of the well of your own nature,then you will know that the wickedness is in you.

(adapted from Selected Poems of Rumi,translated by Reynold A. Nicholson, p. 27)

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The above is taken from the Mathnavi, by Jalaal ud-Diin Rumi, and ispreceded by a story that further contextualizes the excerpt. In thestory, there is a Lion that was terrorizing the animals of a certain areaby constantly hunting and killing them for food. Since none of theanimals were “strong” enough (in a worldly sense) to subdue the Lion,they negotiated a deal where every day one of the animals woulddeliver itself to the Lion to be eaten. The animals felt this was betterthan being in fear of unexpected attacks all the time. (How often dowe negotiate an apparent “lesser” evil for the sake of feeling safe?)

The deal was upheld for some time until, one day, it was the Hare’sturn to offer himself to the Lion. Note that the Hare is one of thesmallest and “weakest” animals yet this little creature had a plan. Asserting that wisdom is the way of Allaah, the Hare trusted that theBeloved might choose something “weak” to overcome the “strong;”and, therefore, surrendered himself to be a vessel of the Beloved’s will.

The Hare left and intentionally arrived late before the Lion. Toassuage the Lion’s anger for his tardiness, the Hare explained that heand another hare were on their way when another lion seized thesecond hare. Hearing this, the Lion became incensed and demandedthat the Hare show him where this trespassing lion attacked. Forthose who don’t know, male lions can be very territorial and won’ttolerate the presence of another male lion it has not befriended withinits turf. Pretending to be scared, the Hare asked the Lion to carry it onits back and then directed the Lion to a well. Arriving there, the Hareexclaimed the trespassing lion was in the well. Fuming, when theLion looked into the well, he saw its own reflection with the Hare uponit. In rage, the Lion jumped into the well to attack the other lion --which was only its own reflection. Meanwhile, the Hare jumped to

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safety and escaped as the Lion drowned in the well. As Jalaal ud-Diin’s words profess:

No sooner did the Lion espy his enemythan he left the Hare and sprang into the well.He fell into the pit which he had dug:his iniquity recoiled on his own head.

Without getting into an in-depth exploration of evil, a simplisticdefinition of evil in the Sufi sense can be: disobedience to thecommands and will of Allaah. But how can there be disobediencewithout obedience, and vice versa: each one distinguishes the other. In this vein, Jalaal ud-Diin Rumi states: “that evil is inseparable fromgood -- for good is the giving up of evil, and the giving up of evil isimpossible without evil.” (A.J. Arberry’s translation of Fihi Ma Fihi, p.231) Sufis regard good and evil as inseparable, holding both to becreations of the Beloved. They deem the existence of evil as necessaryto fulfill the commands of the Beloved to be good by refraining fromevil.

In Islam, the foundation of obedience begins with adhering to divinelaws (moral code of behavior) and upholding the five pillars of thereligion. Yet, when one is established in this obedience, good and evilcan become relative to the situation -- but I must emphasize this onlyapplies to one established in the foundation of obedience. Forexample, it would have been evil for the Hare to tell a lie to get out ofgoing before the Lion. And in most cases, the basis for telling such alie is selfishness -- in this case, the ego being scared to die. But was itevil for the Hare to deceive the Lion into thinking there was anotherlion in his territory? Was it evil to lead the Lion to the well where the

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Lion drowned himself? This deceptive scheme came to the Hare onlyafter he surrendered (his ego) to be a vessel for the will of the Beloved.

The appearance of what is evil can be fluid although in most casesobedience to the Beloved doesn’t venture beyond the foundationalmorality of divine laws. But there are exceptions when the Belovedwill use a surrendered soul to fulfill Its will in ways that go beyond thelimitations of such morality.

All this is important for a few reasons: that as we journey the path ofthe heart and deepen into the purity of living good, we shouldunderstand its inseparableness from evil. But how often are we awareof the more subtle evil tendencies within our being? Jalaal ud-DiinRumi shares: “All evil qualities -- oppression, hatred, envy, greed,mercilessness, pride -- when they are within yourself, they bring nopain. When you see them in another, then you shy away and feel thepain.” (Fihi Ma Fihi, p. 43) If we understand pain as disturbance, mosthumans are not disturbed by evil tendencies within themselves but canbe greatly disturbed by seeing these in others. How many gossipersare not bothered at all by their gossiping, even if it is excessive, but aregreatly troubled if they hear a rumor spread about them?

The wise have learned that the evil we see in others often reflects thesesame tendencies we have within ourselves: “O Reader, how many anevil that you see in others / is but your own nature reflected in them!” The evil you see is significant: because there may be other eviltendencies in others that you don’t see because they don’t reflect yourpresent nature. But seeing evil through reflections is a mercy since fewhumans have attained the spiritual maturity to see face to face ourown evil traits. Often we can be extremely hard on ourselves for our

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own evil tendencies: “You do not see clearly the evil in yourself / elseyou would hate yourself with all your soul.” Such hate only gets in theway of Love, and we should not let evil or goodness distract us fromthe greater treasure of Love. Although the existence of evil isnecessary to live goodness, the wise know there is a “field” beyondgood and evil on the path that leads straight to the Love of theBeloved.

This field is easier to reach through the footsteps of goodness, so it isto our benefit to identify and refrain from the evil tendencies we carrywithin ourselves. This is an elementary step in being purified of allevil. The Beloved, through abounding mercy, often reveals to us ourown evil tendencies by reflecting these through others. For example, Imay regard myself to not be argumentative. Yet, as I move throughlife, if I constantly find myself in the presence of others arguing, itwould be wise for me to examine if the seed of argumentation iswithin me -- perhaps concealed. If I have this seed, there is a benefit inremaining good by walking away from arguments when opportunitiesfor such arise. But there is a “better” field beyond both the tendency toargue and the moral restraint to not argue: a field without the stuff ofthe mind / ego, where there are no objects to cast shadows uponcreation from the Light of the Beloved.

Now how does this connect with the Lion and Hare? Part Two of thispost will address that.

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The evil in ourselves - Part 2 of 2The evil in ourselves - Part 2 of 2The evil in ourselves - Part 2 of 2The evil in ourselves - Part 2 of 2November 10, 2013

The Lion took the Hare with him:they ran together to the well and looked in.The Lion saw his own image:from the water appeared the form of a loin with a plump hare

beside him.No sooner did the Lion espy his enemythan he left the Hare and sprang into the well.He fell into the pit which he had dug:his iniquity recoiled on his own head.

O Reader, how many an evil that you see in othersis but your own nature reflected in them!In them appears all that you are --your hypocrisy, iniquity, and insolence.You do not see clearly the evil in yourself,else you would hate yourself with all your soul.Like the Lion who sprang at his image in the water,you are only hurting yourself, O foolish human.When you reach the bottom of the well of your own nature,then you will know that the wickedness is in you.

(adapted from Selected Poems of Rumi,translated by Reynold A. Nicholson, p. 27)

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The overwhelming majority of humans have some Lion and Hare inus. Only the rarest of persons, who have surrendered to be purified ofall good and evil, transcend duality to be brought to that “field” ofOneness. Yet we embrace the “journey” to this field from the realm ofduality. The wise teach although there may be evil within us as wemake this journey, it is wise to restrain the evil.

Imagine, if you will, the sight of the Lion as it stared into the well tosee its own reflection with the Hare upon its back. In this image, whatis predominant: the large, intimidating Lion or the small Hare actingas if it is scared? Then, if you will, look at the well of your own lifeand see what is predominant in the reflection? The presence of evillooms large even in the lives of saints who refrain from acting out theevil tendencies within and beyond them.

Until we transcend good and evil, the Lion is here. Always hungry tohunt and live off the lives of others. Feeling it is entitled to the fruitsof others’ service and subjugation without any inclination to serveothers. Easily offended when it feels others have taken what it feels itis entitled too. Ready to attack others to maintain its domination andoppression over others. These traits loom large in most of our lives. And just one instance of indulging these is enough to unleash a floodof evil actions.

Restraint of evil actions is essential and appears as small as the Harein the well’s reflection. We sometimes underestimate the impact ofsuch restraint, particularly when temptation and its apparent fruitsseem so big. Even many well-intentioned good people feel the need todo something rather than just refrain from committing evil. But if wehumble ourselves to be as the Hare that sits upon the back of the Lion,

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this “small” restraint impacts the whole of our lives. Such humilityplaces us above the Lion and its tendencies, even if the Lion carries usupon its back to move through periods of life. Restraint from evilactions sets the foundation for becoming free from the suggestions /influence of all evil, within and beyond us. Without such restraint, weare only treading a painful path that leads to drowning in a well --even if the painful steps feel comfortable for now.

It is no coincidence that the Hare appears to be scared of the Lion inthe reflection. The wise, who know and trust in the grace of theBeloved, know there is nothing to fear of evil; but until we settle intoan unending restraint from evil we should exercise great cautionregarding it. As stated above, one evil act is enough to unleash a floodof evil in our lives: if fear of such protects us from the possibility ofsuch a flood, then let us be afraid for now. We should not be casualwith the evil within us. We should not underestimate how this canturn our lives away from goodness and the field beyond good and evil. Ultimately, as we settle into living goodness, we’ll come to realize forourselves that we need not fear evil if we remain steadfast inrestraining from it.

There is another reason to fear the Lion: because the evil we do recoilsupon us. The consequences of such actions are not always immediatebut they do come. In the Qur’aan it is said: “And whoso doeth goodan atom's weight will see it then, And whoso doeth ill [evil] an atom'sweight will see it then.” (Surah 99, Verses 7 - 8) These verses arereflected in the following statement by Jalaal ud-Diin Rumi: “All thesaints and prophets have said that good is the reward of good, evil thereward of evil. And whoever does an atom’s weight of good shall seeit. And whoever does an atom’s weight of evil shall see it.” (A.J.

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Arberry’s translation of Fihi Ma Fihi, p. 124 - 125) What are theconsequences of evil: suffering, disharmony, disturbance, chaos,destruction. These prove to be powerful veils that distract from thepath of goodness and the field beyond good and evil. Although thesemay be inflicted upon others by our actions, the wise proclaim thesealways come back to those who commit evil: [The Lion] fell into the pitwhich he had dug: / his iniquity recoiled on his own head.

Yet this life is not written to be a tragedy. Jalaal ud-Diin Rumi states:“if Allaah had approved those evils, [It] would not have issuedcommandments and prohibitions against them. This proves that evilevilevilevilis willed for the sake of something greater.is willed for the sake of something greater.is willed for the sake of something greater.is willed for the sake of something greater.” (Fihi Ma Fihi, p. 322,emphasis mine) By refraining from evil, we fulfill the commands ofthe Beloved to be good. And by using the reflections of others’ evil inour lives we can become better aware of our own (unseen) eviltendencies. This allows us to further expand our refraining from evilto deepen our living in goodness. Jalaal ud-Diin says: “Allaah willsboth good and evil, but only blesses the good.” (Fihi Ma Fihi, p. 320) The life that is blessed by Allaah, and the peace and joy that emanatesfrom such blessing, is better suited to “journeying” (being brought) tothe field beyond good and evil. Consider for yourself which is morelikely to be open to Love drawing him beyond good and evil: the Lionwho is drowning (or treading a path to its own demise)? Or the Harewho, after doing what the Beloved commands, rests in protection fromthe Beloved?

Many Sufis ascribe to the approach of “die before you die”(annihilation of the ego), so one can come to realize the fullness of theopportunity of life while still living. Many fail to realize the preciousopportunity this life offers because they are so consumed with living

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this life -- it’s a peculiar paradox. In the same vein, many Sufis look totranscend the duality of goodness and evil while still living this lifeand use goodness (refraining from evil) as a step in this “journey.” Bysincerely seeking to be aware of all the evil within us, we can takecomplete refuge in being that small Hare the Beloved guides, protects,and blesses. Using the reflection of the evil we see in others allows usto see the looming presence of the Lion within before we, in the midstof confusion, dive into a well to drown. Instead of drowning in theconsequences of acting out evil, we can “drown” the evil tendencies inus by being fully aware of these within ourselves and then be the Harethat remains small in restraint from these.

Jalaal ud-Diin warns against trying to purge evil from ourselves:“People think they can drive away evil by great effort and striving. After struggling and exhausting all their powers and means, they fallinto despair. Then Allaah says to them: “You thought you couldachieve this goal through your own power, action and work. This isthe law I have laid down: Whatever you possess, spend it in Our name. Then Our grace will supervene.”” (Fihi Ma Fihi, p. 141 - 142) It is notfor us to be a lion taking on the Lion of our evil tendencies: that’s arecipe for drowning in a well chasing our own reflection. See the Lionfor what it is and as big as it is, yet take refuge in the smallness ofrestraint as the Hare. It is in being the humble Hare, who surrendersto the commands and will of the Beloved, that we are blessed by divinggrace. And resting within such blessing and grace, the Beloved willeventually bring us beyond duality to the field of Oneness. Wherewords fail to convey this, look within to the heart, look for the gracethe Beloved grants as rewards to your goodness. It is from this “place”that the Beloved will bring you to that field beyond good and evil,

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where even the lover dissolves into the Oneness of the Beloved’sLove...

Out beyond ideas of wrongdoing and rightdoing,there is a field. I'll meet you there.

When the soul lies down in that grass,the world is too full to talk about.

Ideas, language, even the phrase each otherdoesn't make any sense.

(from The Essential Rumi, adaptation by Coleman Barks, p. 36)

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The sign of your spiritual povertyThe sign of your spiritual povertyThe sign of your spiritual povertyThe sign of your spiritual povertyNovember 27, 2013

The Way will not be granted to you as long as you are with yourself.When you become non-existent you will never be out of sight.When you become purified from this world and the next,Surely then the sign of your spiritual poverty will be pointed out to all.

(The Quatrains of Rumi, p. 412,translated by Ibrahim Gamard and Rawan Farhadi)

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The above quatrain by Jalaal ud-Diin Rumi speaks to the importance ofspiritual poverty for one who surrenders to the Sufi / mystic path. Each line reflects important elements of such poverty, but it may behelpful to explore a larger context first.

What is spiritual poverty? A simple question with profoundimplications. Traditional Islam does not regard this virtue in regardsto material things: such as a vow of renouncing material wealth orsocial status (like a monk or nun) or as a state of impoverishment(lacking the means to attain prosperity). The virtue goes deeper torealizing a complete reliance on the Beloved: that one is always inabsolute need of the Beloved. This goes beyond the fetters of thematerial, such as food, clothing, shelter, and money. Even if someone“owns” these, can one use them to purchase or barter the air onebreathes? Or the vitality that keeps the body warm and the heartpumping? Or even the awareness that allows one to realize one isalive? In realizing the absolute need we have to be provided essential

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components of existence that we have not the means to attainourselves; in realizing and being humble within this realization even amaterially rich person can be spiritually poor.

Islam is clear that everything in creation (and beyond) belongs toAllaah, the Absolute. (Ownership in traditional Islam includes a dutyto care for that which is owned, and forbids abuse or mistreatment bythe owner.) It is only by grace that we are allowed to possess andacquire anything in creation -- including spiritual qualities that openus to the realization of Truth. Yet we often use these very blessings ofgrace to inflate the ego as being determinant of what we possess oracquire. That “I” have “my” possessions because “I” worked for them. And “I” have certain attributes because of who “I” am or whatexperiences “I” have gone through. In so many explicit and subtleways we use what we possess or acquire as pillars of the ego.

Once the (unrestrained) ego is established, we often fall into thedelusion of thinking we can attain things by means of “self (oftenselfish) effort,” with little to no regard of the Beloved. This usuallyfosters a pride that declares, even if subtly: that “I” am due somethingbecause “I” have something, that “I” am special and deserve to beserved instead of surrendering to serve. Thus, we place limitationsupon what we are willing to accept, not being open to that whichdoesn’t fit within the threshold of the ego’s desires and expectations. This approach is the opposite of a spiritually poor person who lives inawareness of one’s absolute need of the Beloved. They maintain awide acceptance to whatever the Beloved offers. Such wise beggarsaren’t arrogant enough to be choosers. They have gone beyond merelyconceptualizing this dynamic on the mental plane, to a deeper genuinerealization (on the heart level) of our utter dependence upon the

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Beloved. And whenever there is doubt about what is from the Beloved,the spiritually poor look to codes of morality (behavior), scriptures, andthe teachings of prophets and saints for clarity.

The approach of self-effort and pride gets in the way of the Way, asJalaal ud-Diin Rumi states: The Way will not be granted to you as longas you are with yourself. The Way need not be limited to thefulfillment of Islam (surrender) or the Sufi / mystic path, but caninclude so much of what we call life. As long as we remain centered inthe ego, we hold our “self” solely or partly responsible for whatmanifests in our lives. This perceived (self-)determinism closes us tothe openness that fully receives what the Beloved offers us. If we’renot open to receive, why should the Beloved grant it? Or force it uponus? The Qur’an states: “There is no compulsion in religion [the Way].”(Surah 2, Verse 256, translation by Marmaduke Pickthall) And sincethe ego tends to learn in retrospect, if at all, how often do we closeourselves to a greater beneficence the Beloved offers but doesn’t grantbecause we are not open to it?

Jalaal ud-Diin indicates an unfailingly way to receive all the Belovedwishes to grant us: When you become non-existent youyouyouyou will never be outof sight. When the ego becomes non-existent through spiritualdiscipline and restraint, we realize that we are always in the sight ofthe Beloved. And when we are no longer with our “self” (ego), and thecompany of others and things we keep to validate our “self,” there isnothing left to prevent us from being with the Beloved. It’s amazinghow much this open “secret” is ignored when we’re preoccupied withthe sight (perception) of the ego. Given the ego’s perception beinginclined to worldly things, most of us live in ways that diminish livingin the sight of the Beloved. When “I” think “I” need something “I”

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seek my own contrived ways to attain it based on what “I” see, insteadof surrendering my sight to be seen by that which Sees all; and thenallowing That to grant me (either directly or through guidance) what isneeded. An important element of spiritual poverty is restraining, toeventually relinquish, “my” (ego-based) sight to rest in the All-SeeingSight of the Beloved. As long as I hold my ego as a plank in my owneye, I render myself blind in the midst of that All-Seeing Sight.

And how much of ego-based sight (perception) is tied to desires? Seeking what we deem pleasurable and trying to avoid what we deemunpleasurable? I’m reminded of a line from the Qur’an which states:“but it may happen that ye hate a thing which is good for you, and itmay happen that ye love a thing which is bad for you. Allaahknoweth, ye know not.” (Surah 2, verse 216, trans. Pickthall) Acceptance of this revelation speaks to the heart of spiritualpurification: to not be pulled by desires (likes and dislikes) but insteadto be guided by the sight of That which knows all.

Jalaal ud-Diin Rumi even cautions against “spiritual” desires, such asliving this earthly life for the sake of reaching paradise (heaven) in thenext world:

When you become purified from this world and the next,Surely then the sign of your spiritualspiritualspiritualspiritual poverty will be pointed out to allto allto allto all.

When we surrender to and serve the Beloved for the sake of theBeloved alone, our robe of spiritual poverty will be evident to all. Butthis calls for purification: living the depth of spiritual poverty so thatwe are open to receive the granting of such purification. Like deepcleaning, purification can be a messy process: one in which more dirt

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is made evident as it is pulled from discreet and hidden places so thatit can be swept away. This results in a more comprehensivecleanliness, not merely a superficial one. Just like in scrubbing burntfood from a pot, the clean soapy water poured into the pot will become“dirty” as the food is scoured off. Yet the spiritual ego can get in theway, thinking it is cleaning itself. Even if a committed person is ableto scrub one’s self of certain impurities, this fails to what the All-Seeing Purifier can do. If we surrender in spiritual poverty, knowingwe are in absolute need of the Beloved purifying us; and put noconditions upon the openness that allows the Beloved to clean us as Itwill -- whether by pleasant or unpleasant means -- then the Belovedwill grant us the wealth of a spiritual poverty that will be evident toall. Even if some still reject, ignore, or attack this wealth...

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The real object of your affectionThe real object of your affectionThe real object of your affectionThe real object of your affectionDecember 9, 2013

A lover was once admitted to the presence of his mistress, but, insteadof embracing her, he pulled out a paper of sonnets and read them toher, describing her perfections and charms and his own love towardsher at length. His mistress said to him, "You are now in my presence,and these lover's sighs and invocations are a waste of time. It is notthe part of a true lover to waste his time in this way. It shows that Iam not the real object of your affection, but that what you really loveis your own effusions and ecstatic raptures.

“I see, as it were, the water which I have longed for before me, and yetyou withhold it. I am, as it were, in Bulgaria, and the object of yourlove is in Cathay. One who is really loved is the sole object of herlover, the Alpha and Omega of his wishes. As for you, you arewrapped up in your own amorous raptures, depending on the varyingstates of your own feelings, instead of being wrapped up in me."

(adapted from E.H. Whinfield, M.A.’s translationof Masnavi i Ma’navi: Teachings of Rumi, p. 187)

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If the Beloved reveals Its Presence to you, will you continue to reciteprepared expressions of praise and adoration instead of embracing, tobe embraced by, the Beloved?

Many are drawn to the words of Jalaal ud-Diin Rumi because of theastounding beauty of ecstatic love within such expressions. Even

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through (sometimes very loose) translations of his words, the power oflove’s song reflects powerfully. People sometimes become soenraptured in these expressions of love they forget the purpose of suchgenuine expressions: to call into the focus of our awareness therealization of the ever-present Presence of the Beloved, of Truth. Theaim of visitation into ecstatic expressions of love is to realize andeventually rest within the unending flow of Love that is the Beloved...

This dynamic of humans becoming so enraptured with expressions oflove that they ignore the Presence of Beloved is nothing new. Even inJalaal ud-Diin Rumi’s day, he saw the need to share this parable ofwarning for some who were granted the grace to sit in the presence ofhis living breath. Yet the warning still applies even centuries later forthose who would make the rapture of expressions of love moreimportant than the revealed Presence of Love.

Remembrance of the Beloved, often transliterated from Arabic as Dhikror Zikr, is a staple practice of many Sufi orders. This can includechanting the names of Allaah (aloud or silent), reciting verses from theQur’aan or supplications upon the Prophet Muhammad (peace be uponhim), or even meditative methods that turn one’s attention to the heartwherein the Beloved dwells. A reason for these practices is explicitlydeclared in the Qur’aan, where the Beloved states: “Therefore rememberMe, I will remember you. Give thanks to Me, and reject not Me.” (Surah2, Verse 152, Translation by Marmaduke Pickthall) This is furtheraffirmed by the following hadith (saying of Muhammad):

The Prophet (p.b.u.h.) said: Allaah says: I am inaccordance with the thoughts of My servant aboutMe; and I am with someone, when that one

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remembers Me. If one remembers Me in one's heart, Ialso remember that one in My heart. If oneremembers Me in a group, I remember that one in abetter group (i.e. angels). If one draws near Me by thespan of a palm, I draw near that one by an arm’slength. If one draws near Me by an arm’s length, Idraw near that one by the space covered by two arms. If one walks towards Me, I go to that one running.

(adapted from 110 Hadith Qudsi, translatedby Syed Masood-ul-Hasan, Hadith #50, p. 64)

So there is clear guidance indicating the treasure of remembering theBeloved. If we are sincere in such remembrance, the Beloved not onlyremembers us but “comes” to us by revealing Its Presence. The ecstaticbliss of this can be overwhelming as many have testified of theindescribable joy experienced in the midst of such remembrance. Andthe mind, attaching to the pleasure of such bliss, can be driven todesire more of this pleasure by seeking to perform more of the acts ofremembrance. If it is chanting that unveils this pleasure, we maycontinue to chant ignoring that the experience of bliss indicates thePresence of the Beloved before us. This can happen in the moment ofpracticing dhikr or even play out in one’s life evolving to a sustainedstate of being more pleasant. But, as Jalaal ud-Diin’s parable warns,when the Beloved reveals Its Presence will you continue to readsonnets of prepared text (prescribed practices) instead of embracing theBeloved? Will you ignore the revealed Presence of the Beloved for thesake of the pleasure realized through chosen forms of remembranceand worship?

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This is not to say that once the Presence of the Beloved is revealed,that we should abandon practices of remembrances. Even if in themoment of such revealing we continue to recite sonnets of adoration,be sure to embraceembraceembraceembrace the Presence of the Beloved. But if, in theblindness of pleasurable ecstasy, you continue to recite sonnets of lovewithout embracing the Beloved, it indicates that the Beloved is “not thereal object of your affection, but that what you really love is your owneffusions and ecstatic raptures.” This can be a subtle distinction tomake, one which the mind is not best suited to realize, particularlywhen imbrued with the pleasure of bliss. Yet the wise have providedclear guideposts to prevent the mind from becoming lost unto itself inthe revealing of the Beloved’s Presence. These include the virtues offocus and humility.

When the sole object of remembrance (and the accompanying practicesthat purify us to remember with clarity) is the Beloved, this seeminglysimple focus protects us from being pulled to other “objects” (i.e.pleasure). Are we engaging practices of remembrance for the sake ofremembering alone, whether it is pleasurable or not? Whether we“experience” something or not? Whether we “achieve” some state ornot? To perform practices of remembrance for the sole sake ofremembrance AND without any expectation protects us fromexperiencing something (usually pleasant) and then forming anexpectation for that, even if it’s a subtle one. To remain in thediscipline of keeping the focus only on the Beloved protects you frombeing “wrapped up in your own amorous raptures, depending on thevarying states of your own feelings.” With many Islamic practices,practitioners are instructed to begin by saying: “Bismillaah Ar-Rahmaan, Ar-Rahiim” (In the name of Allaah, the Beneficent, theMerciful). Are we merely saying this phrase (or other similar phrases)

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as a matter of routine or as an act of focusing our intent and attentionon the Beloved?

Humility prevents us from slipping into an approach of self-importancewhereby we measure the purpose of our practices by how it affects theego. When the ego is allowed any importance, it often measures thevalue of something by whether it is pleasing or not. Ego-centerednessis often a subtle slippery slope, wherein the purpose of our acts canquickly shift to the pleasure of the ego without our awareness of sucha shift. I am reminded of a saying I learned: “if you give the ego acentimeter, it will take the whole universe.” In such a manner, onetaste of pleasure experienced in remembrance can turn acts ofremembrance into a pleasure-seeking pursuit where the pleasurederived by remembrance becomes more important than embracing thatwhich we seek to remember.

Doubt not that when we remember the Beloved, the Belovedremembers us. And, to the extent of our sincerity and devotion, thePresence of Beloved’s Remembrance will unfold to us. In ourremembrance, remember to embrace the Beloved’s Presence when it isrevealed. Do not lose the purpose of remembrance in (the pleasure of)remembrance itself. For whatever we do regarding the Beloved, theBeloved reciprocates in a more abundant multiplying manner...

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Fortune through Divine graceFortune through Divine graceFortune through Divine graceFortune through Divine graceDecember 17, 2013The “Wedding Day” of Jalaal ud-Diin Rumi

Divine favor is one thing, but personal effort is another. The prophetsdid not attain prophethood through personal effort -- they gained thatfortune through Divine grace. Yet Allaah still required the prophets tolive a life of personal effort and virtue. This was for the sake of thecommon people, so they could put reliance on the prophets and theirwords. The gaze of ordinary people cannot penetrate into the inwardheart—they see only the outward show. Yet, following thoseexternals, through the Divine blessings bestowed on those forms,people find the way to the internal.

(adapted from A.J. Arberry’s translation of Fihi Ma Fihiby Jalaal ud-Diin Rumi, p. 315)

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December 17, 1273 was the day of Jalaal ud-Diin Rumi’s passing onthe solar calendar. (The Islamic calender is lunar based and shiftsevery year.) In many Sufi orders, the day a saint or sincere lover of theBeloved passes from the body is called one’s “Wedding Day.” This dayis regarded as one of sacred union, where the veils of this world thatseparate us from the Beloved are completely surpassed. Jalaal ud-Diin’s order was discreet, some say an open secret to those serious inseeking the Sufi way; but on his Wedding Day, members of the ordertake to the streets to publicly pay honor to this great saint. Assomeone who transcended the ego, Jalaal ud-Diin would not encouragedisplays that glorified the particulars of his life. But he would

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welcome using public displays that point to lessons others can embraceto direct or deepen their surrender to Truth. In this vein, I’ll use thisday of tribute to explore a core thread of his life and teachings: theimportance of Divine grace (or favor) over personal effort.

Jalaal ud-Diin Rumi makes a clear distinction between Divine graceand personal effort. In distinguishing the two, he uses the prophets asa means of explanation. Some context may be helpful to those notfamiliar with Islam’s approach to prophets. The Abrahamic line ofprophets come to completion in Muhammad (p.b.u.h.), who is regardedas the Seal of the Prophets. Ibraahiim (a.s.), also known as Abraham,is also a noted figure because the spiritual covenant and friendshipwith the Beloved are established through him. Thus, Divine grace(friendship with the Beloved being among the “highest” forms of grace)and revelation of the Beloved’s will are among the spiritual giftsbestowed upon and through the lives the prophets. And the spirituallineage of these blessings continue beyond the age of the prophetsthrough saints such as Jalaal ud-Diin Rumi, a spiritual inheritance stillavailable today.

Jalaal ud-Diin Rumi writes:

“I was a hidden treasure,” Allaah says, “and I wishedto be known.” So It created this world of darkness forIts Light to become visible. So, too, It manifested theprophets and the saints, saying, “Go forth with MyAttributes into My creation.” (Fihi Ma Fihi p. 143)

He also states that: “The prophets and the saints, therefore, remind usof our original state; they do not implant anything new.” (Fihi Ma Fihi

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p. 61) Some teach that our original state is one that emanates from,flows within, and dissolves into Divine grace. But so many humans,throughout the ages, have turned away from this state. So as a mercy,to remind us, the Beloved sends forth prophets and saints dressed inDivine Attributes to remind us of the purpose of creation, and our“individual” purpose within this more expansive purpose.

To this end, “The prophets and the saints forsake their own desire andfollow the desire of Allaah. Whatever Allaah commands, they do.”(Fihi Ma Fihi p. 297) This is where personal effort comes into play. Islam, and other spiritual traditions, is explicitly clear that Divine gracecan only be given, not earned or bought. It calls for surrender to theBeloved, which is what Islam means. Many conceptually acknowledgethis, but if you look beyond the surface of how many live --particularly in money-oriented societies -- many of us reducespirituality to a clever (sometimes subtle) game of barter and exchange. That if I live by prescribed moral codes, exert the personal effort to doright, then (in exchange) I should receive the blessings of Divine grace. So often we look to exert, even if with good intention, personal effortto gain Divine grace. This differs from what Jalaal ud-Diin Rumi, asaint, professes.

As the opening statement declares: The prophets did not attainprophethood through personal effort. The same principle applies tosaints “attaining” sainthood. And some would affirm there are fewerjewels more precious than prophethood and sainthood. Instead, theygained that fortune through Divine grace. A better translation maystate that prophethood and sainthood are bestowed through Divinegrace. Yet Allaah still required the prophets to live a life of personalpersonalpersonalpersonalefforteffortefforteffort and virtue. So personal effort is not removed from the equation,

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but instead of being exerted to gain grace, personal effort is required toremove the self-imposed barriers we hold to Divine grace. I amreminded of an oft-quoted remark by Jalaal ud-Diin: “Your task is notto seek for love, but merely to seek and find all the barriers withinyourself that you have built against it.” More often than not, this callsfor using personal effort to overcome ego-based desires.

One of the main reasons The gaze of ordinary people cannot penetrateinto the inward heart is because we are looking outward to fulfill ourdesires. The overwhelming majority of desires (some say all desires)seek to be fulfilled by outward things. Thus, for most people, they seeonly the outward show, in negligence of the inner reality. Most moralcodes and virtues seek to address this dynamic by restraining one’sdesires, which diminishes the ego’s “need” to be pleasurably satisfied.

In Islam, this restraint is addressed through discipline:

The prophets and saints do not shirk discipline. Theirfirst discipline is to slay this self that is controlled bydesires and lusts. That is the “Greater Jihad (HolyWar).” When they achieve this, and establishthemselves in the station of security, then wrong andright become revealed to them. (Fihi Ma Fihi p. 237)

It is in the station of security, being beyond the pull seeking thefulfillment of desires, that we are given the Divine grace of beingshown what is right and wrong. This goes beyond a mere conceptualmind-based discernment of morality, because when you know in yourheart that something is right, you do it -- no matter what. And, inturn, when you know in your heart that something is wrong, you don’t

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do it -- no matter what. In this way of following those externals ofmoral restraint and virtue, the way to the internal (the heart whereinthe Omniscience of the Beloved rests) is revealed. And the prophetsand saints are drawn through these same challenges of moving beyondthe bondage of ego-based desires to be external examples that remindthe masses of humanity of our original state.

Jalaal ud-Diin Rumi affirms: “For Allaah has promised that anyonewho chooses the right road and practices right action, following thesacred law and the way of the prophets and saints, shall be grantedhappiness, illumination and life.” (Fihi Ma Fihi p. 370) This promise isacknowledged by other prophets and saints, and even other spiritualtraditions. It may, at first, be tricky to embrace this path of rightpersonal effort without framing it within a dynamic of barter andexchange. But perseverance in right personal effort will eventuallychip away the impressions within the mind that frame conditions forreceiving Divine grace. When that, and other barriers to such grace areremoved, we find the river of mercy that our life flows upon pours intothat endless ocean of Divine grace: a place the prophets and saints sayis our True Home.

As we remember the passing of Jalaal ud-Diin Rumi, may we rememberthis constant lesson his life demonstrates and invites us to embrace...

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The Tattoo of a Furious LionThe Tattoo of a Furious LionThe Tattoo of a Furious LionThe Tattoo of a Furious LionDecember 30, 2013

A certain man of Qazwín went to a barber and said, “Tattoo me (and)do it charmingly (artistically).” “O valiant sir,” said he, “what figureshall I tattoo?” He answered, “Prick in the figure of a furious lion. Leo is my ascendant. Exert yourself, prick in plenty of the blue dye.”

“On what place,” the barber asked, “shall I tattoo you?” Said the man,“Prick the design of the beauty on my shoulder-blade.” As soon as thebarber began to stick in the needle, the pain of it settled in theshoulder, and the hero fell a-moaning -- “O illustrious one, you havekilled me: what figure are you tattooing?” “Why,” said the barber,“you bade me do a lion.” “What limb,” asked the other, “did you beginwith?” “I have begun at the tail,” said he. “O my dear friend,” hecried, “leave out the tail! My breath is stopped by the lion's tail andrump: his rump has tightly closed my windpipe. Let the lion bewithout a tail, O lion-maker, for my heart is faint from the blows of theneedle.”

That barber commenced to prick in another part without fear, withoutfavour, without mercy. The man yelled -- “Which of his members isthis?” “This is his ear, my good man,” the barber replied. “O Doctor,”said he, “let him have no ears: omit the ears and cut the frock short.”

The barber began to insert his needle in another part: once more theman of Qazwín set out to wail, saying, “What is the member you arepricking in now on this third spot?” He replied, “This is the lion'sbelly, my dear sir.” “Let the lion have no belly,” said he: “what needof a belly for the picture that is already sated?”

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The barber became distraught and remained in great bewilderment: hestood for a long time with his fingers in his teeth. Then the masterflung the needle to the ground and said, “Has this happened to anyonein the world? Whoever saw a lion without tail and head and belly? Allaah Itself did not create a lion like this.”

O brother, endure the pain of the lancet, that you may escapefrom the poison of your miscreant self (ego),For sky and sun and moon bow in worship to the people whohave escaped from self existence.Anyone in whose body the miscreant self has died,sun and cloud obey that one’s command.Since that heart has learned to light the candle (of spiritual

knowledge and love),the sun cannot burn that one.The Beloved hath made mention of the rising sun as turning aside --like that -- from their cave.The thorn becomes entirely beautiful, like the rose, in thesight of the particular that is going towards the Universal.

(adapted from The Mathnawi of Jalaal Ud-Diin Rumi, translated byReynold Alleyne Nicholson, Book 1 Lines 2980 - 3010)

* * *

As the solar year ends, many people look to the new year as a time tomake resolutions for new beginnings. While this can be a nobleendeavor, the wise often encourage us to complete old unfinished workbefore resolving to something new. A common reason we leave workincomplete, particularly with things that involve the spiritual, is the

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discomfort that is involved. Often we deny ourselves opportunities torealize greatness because we choose not to tolerate the discomfortsthat are part of growing.

First, it should be noted that traditional Islam forbids tattoos. (Ifsomeone had tattoos prior to being a Muslim that is accepted, buttraditionally a Muslim would not get a permanent tattoo.) Such islooked upon as unnecessarily altering the creation of the Beloved. Traditional Islam regards the Beloved as a perfect Creator who holdshuman beings among Its greatest creations. In addition to upholdingthe virtue of modesty, traditional Islam views making permanentalterations to one’s skin via tattoos as second guessing the perfectionof the Creator. Yet, there are messages in why a forbidden act is usedas a metaphor in this story. Just as when Jalaal ud-Diin uses wine(which is also forbidden) as a metaphor, it is often a call pointing thelistener to something deeper beyond the surface.

Like the man getting tattooed, we often embark upon spiritual workwith great excitement and encouragement. Prick in the figure of afurious lion... Exert yourself, prick in plenty of the blue dye, the manexclaims until he feels the sharp needle. It’s worthy to note that thebarber starts with one of the smallest parts of the lion -- the tail; yetthe discomfort of this becomes the basis for embracing a path thatresults in the task being unfinished. The guidance of the wise oftenbegins with smaller tasks firsts: for if we are unwilling to bear thechallenges of these, why bother with tattooing the larger and moredetailed parts, like the body and the head. And, as the barberdemonstrates, the wise often exercise patience with initial resistance. Heeding the man’s complaints, the barber begins to tattoo the ears andthe belly, to which the man presents outlandish reasons for why these

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should not be part of the tattoo. There is a mercy in allowing this,granting us the opportunity to see our own nonsense -- if we arewilling. And let’s not forget who went to who for the tattoo, who ismore in need of being served by the work. Finally, the barber putsdown the needle, acknowledging that the man is asking him to createsomething that not even the Creator creates. How often do we exhibitthis same dynamic in seeking to impose a situation that combs out thebenefits of growth from the unpleasant aspects of growing -- thegrowing pains? How often do we exude such arrogance when we areneed of the spiritual work, the spiritual growth?

While immersed in the ego, most spiritual work involves bearing“growing pains” that appear to torture the comfortableness of the ego. The prick of a needle may seem like someone is trying to kill youwhen, in actuality, it is only an uncomfortable prick that the egoexaggerates to be equivalent to murder. Jalaal ud-Diin Rumiencourages us to bear this tolerable discomfort not only to escape fromthe poison of your miscreant self (ego), but also so that our thorns maybecome entirely beautiful, like the rose, in the sight of the particularthat is going towards the Universal. Often how the ego paints theprick of the needle is a thorn more painful than the actual experienceof the prick. Yet if we endure this self-exaggeration of the pain, the(self-imagined) suffering we add to the painful experience willtransform the thorns of our minds into roses that bloom to bebeautiful.

This is not a call to bear unnecessary pain, such as the suffering weoften (self-)create by pursuing sense-based pleasures. We do not haveenough space in this post to engage a more expansive exploration ofwhat is suitable pain but I’ll share a few quick points. First, the pain

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of spiritual work is always bearable. In the Qur’aan, it is said: “noburden do We place on any soul, but that which it can bear.” (Surah 6,Verse 152, translated by Abdullah Yusuf Ali) The wise never guide usto engage pains we are not ready to bear since this often results inmore (self-created) pain and undesirable consequences. But we doneed to be honest about what is truly unbearable, and what we don’twant to bear so we deem it “unbearable.” Secondly, with spiritualwork we often can see how the pain to be endured correlates to thebenefit awaiting us in completing the work. It is clear in this storythat bearing the pain of the needle will result in having a beautifultattoo of a lion. Also, often such pain can be seen in the examples ofwhat prophets and saints bore to realize their spiritual maturity or as asacrifice paid to serve the Beloved. If you are presented with a painthat no prophet or saint has ever experienced in their development orservice, perhaps that is a pain to steer clear from. These guiding postswill greatly help us navigate which pains are suitable to endure, andwhich are unnecessary and should be avoided.

A key to completing unfinished work is to remember: spiritual workneed not adjust to our sense of comfort, instead our mind / ego shouldadjust to the spiritual work despite suitable discomfort. When we areunder the care of a guide, we have a barber before us to make thisobvious. But even when we embark on spiritual work "alone," thebarber is still there. Traditional Islam holds there is only One Teacher,Ar-Rashiid, the Beloved who never leaves us, who always remainsnearer to us than our own jugular vein (Surah 50, Verse 16). At timesthis Teacher works through the form of others, sometimes its guidingforce appears to be invisible. But when we set out for spiritual work,that Barber is always here, ready to serve us. It will not force us tocomplete any work, free-will is part of the covenant the Beloved

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upholds with each human being. But if we endure the pain ofdiscomfort, this purifies the more subtle impressions we hold to in ourminds. Then, in retrospect, we can look back at each prick of theneedle being a small yet passing price to pay to have a beautifulfurious Lion imprinted upon our shoulders and our hearts...

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Chase away evil with something good - Part 1 of 2Chase away evil with something good - Part 1 of 2Chase away evil with something good - Part 1 of 2Chase away evil with something good - Part 1 of 2January 10, 2014

The Prophet Iisaa (Jesus, a.s.) was asked, “What is the most difficultthing in this world and the next?” He said, “The wrath of Allaah.” They asked, “And what can save us from that?” He answered, “Masteryour own wrath and anger towards others.”

Our Master, Shams, said, “To complain of creation is to complain ofthe Creator.” He also said, “Hatred and rage lay hidden in yourunconscious. If you see a spark leap from that fire, extinguish it, sothat it will return to non-existence from where it came. If you insist onmatching anger with anger and promoting the flame of rage, it willspring faster and faster from your unconscious, and become more andmore difficult to put out.”

Chase away evil with something good, and you triumph over yourenemy in two ways. One way is this—your enemy is not anotherperson’s flesh and skin, it is the contagiousness of their hatred. Whenthat is cast out of you by an abundance of thanks, it will inevitably becast out of your enemy as well, because everyone instinctivelyresponds to kindness, and you have left your opponent with nothing tofight against.

It is just like with children, when they shout names at someone andthat person yells bad names back, they are all the more encouraged,

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thinking, “Our words have had an effect.” But if the enemy sees theirwords bring about no change they lose interest.

(adapted from A.J. Arberry’s translation of Fihi Ma Fihiby Jalaal ud-Diin Rumi, p. 424 - 425)

* * *

The opening of the above excerpt presents a very powerful lesson. Themajor Abrahamic traditions (Judaism, Christianity, Islam) speak of theterror of the Beloved’s anger, a fury often withheld due to theBeloved’s mercy and patience. Yet when it is unleashed, it is alwaysjustified and unrelenting in its corrective purpose. There is a place foranger in creation, but often not what the ego deems appropriate. Andwith so much ego-based anger in the world, Iisaa’s words offer ameans of protection from all anger: Master your own wrath and angertowards others.

Jalaal ud-Diin Rumi follows Iisaa’s advice with words from his master,Shams al-Tabriz. The connection between the quotes is notcoincidental since the seed of wrath often begins with the dust ofcomplaint. Most of us use our ego, and its limited understanding, tocreate standards of expectations that we (often unconsciously) seek toimpose upon life. When these expectations are not fulfilled, a spark ofanger ignites.

Many ancient cultures had a more expansive context to what theycalled anger than modern understandings. For them, anger wasn’treserved to just harmful outbursts that rage as consuming flames. Instead, they regarded anger as that very little agitation that arises

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when the ego doesn’t get want it wants, even if we refrain from actingout this agitation. This is why Shams warns: If you see a spark leapfrom that fire, extinguish it. This one little spark, this one little taste ofdissatisfaction is enough to grow into an expansive fire that covers theentire world. Note that all great horrific acts of anger, including worldwars, start from a little spark that grows. Once that spark begins togrow, particularly if we insist on matching anger with anger andpromoting the flame of rage, it will spring faster and faster from yourunconscious, and become more and more difficult to put out. Askyourself this question: which is easier to extinguish, a little spark ofdiscomfort or a raging fire of fury expanding with great speed?

This is not a call forbidding us to be angry. For most of us, there arethings that are disturbing to our ego. These should not be ignored orsuppressed into our unconscious mind, especially since most of usalready have storehouses of anger in our subconscious. Once a sparkarises, instead of adding fuel to it, we can use it like a stop sign. Slowdown as we approach an intersection where danger (discomforts to theego) may be present. Look around (awareness) and then proceedacross the intersection with caution lest we end up in an fiery accidentof uncontrollable flames. And if we see danger in our path, steer clearto safety or apply the brakes instead of barreling ahead into anaccident. Do not forget that we may be carrying powerful explosives inour trunk (unconscious mind) which, if lit, will explode. Using thespark of anger in this way aligns with wisdom, not the foolishness ofavoidable destruction.

This guidance is nothing new, even to angry people. The issuebecomes how to apply this. That is where Jalaal ud-Diin Rumi goes

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next in presenting a practical means we all can apply, if we are willingto bear the challenge of such application.

Chase away evil with something good, and you triumph over yourenemy in two ways. This line provides a means of application andindicates a very important point of clarity. With anger, the person orsituation we are angry with is not our true enemy. The person orsituation are only reflections our true enemy projects upon. Often thisprojection is shaped by the conditions we face. For example, ifsomeone we adore immensely does something that disturbs our ego,we may quickly shift from having great affection for that person tohaving great wrath. And if the conditions change so that this sameperson is now within our ego’s favor, we can go from great wrath backto great affection. So what is the true enemy: your enemy is notanother person’s flesh and skin, it is the contagiousness of their hatred. What is it within us that is contagious to the hatred of another? Theego.

For the exceeding majority of humans, anger is an activity of the ego. Often we respond to the aggressions of another’s ego with aggressionfrom our own ego, which only begets the dominance of the ego. Evenwith disturbing situations not involving other people, we often seek toexert our ego to find some way of dominance over the situation. In itsquest to attain or sustain dominance, the ego will utilize things itcannot control, like the flames of anger. If we continue to operate inthis manner of exerting the ego, we will eventually find ourselvesimmersed in a barrage of flames burning faster than we realize. Thisis why mystics of various spiritual paths regard the dominance of theego as among the greatest dangers to a human being.

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To avert this danger, Jalaal ud-Diin warns us to cast out that which iscontagious to the anger (dissatisfaction) of others or situations weencounter. He gives a specific approach to do this: When that is castout of you by an abundance of thanks, it will inevitably be cast out ofyour enemy as well, because everyone instinctively responds tokindness, and you have left your opponent with nothing to fightagainst. The affirmative application of virtues such as gratitude tochallenging persons and situations is equivalent to putting water onsparks of anger. Even if we’ve allowed the spark to expand into a fire,the same virtues can be applied although great patience may be neededwith flames that have become immense.

Remember what is the true enemy: our own ego. Just as a fist swungwith great force into empty space causes no damage, when we don’tgive our ego anything to swing against, no harm is done. Beingactively grateful prevents us from placing something within the reachof the ego’s fist that it can hit. To even be grateful for being disturbed-- an indication that we’re still alive -- gives the ego space. This isimportant, because once the ego hits something -- even a mentalobject, it often goes blindly into fight mode, swinging at anythingwithout discretion. The ego in this state will even attack one’s ownmind, which houses the ego.

Rarely will the ego be dissuaded from fighting by external means, theapproach of internal surrender is a wiser course. So when weencounter an incident in which the spark of dissatisfaction arises, if wecan, in that moment, surrender to uphold a virtue such as gratitude,the tendency of the ego to fight can start wane. Hold to that virtue ofgratitude even as the ego is swinging wildly in discontent. It ispossible to bear the suggestions of the ego without acting on them. If

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you find it difficult to be grateful for the challenging situation youface, turn your attention to something else you can be grateful for --such as the air you are breathing or something in your life youappreciate. Bear the struggle of this internal tension. Persevere andgive the ego space to punch itself into exhaustion. Then, it willeventually stop swinging because it is obvious this is a wasted effort. If the enemy sees their words bring about no change they lose interest. Not even the ego, in its foolishness, wishes to exert its efforts to noavail.

For most of us, particularly those who have allowed anger to have aregular place in our lives, the ego will rarely punch itself out in oneincident. It may take a number of challenging incidents before the egostarts to tire of its swinging. Despite what the surface of a situationmay present, if we don’t place anything within our mind before the egoto hit, it will only be swinging at empty space. Let us treat ourselveswith the greater kindness of preventing the spark of ego-based angerfrom burning into a flame. Then we may realize why Jalaal ud-Diinencourages us to be abundantly grateful in the midst of these purifyingchallenges. Even if on the surface we seem to “lose,” the real victory isbeing free from the dominance of the ego.

This is only the first way to triumph over your true enemy. Part two ofthis post will explore the second way Jalaal ud-Diin offers.

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Chase away evil with something good - Part 2 of 2Chase away evil with something good - Part 2 of 2Chase away evil with something good - Part 2 of 2Chase away evil with something good - Part 2 of 2January 22, 2014

Chase away evil with something good, and you triumph over yourenemy in two ways....

The second benefit is this: When the attribute of forgiveness comesforth in you, other people realize they have not been seeing you as youtruly are. Then they know that they are the ones to be reproached, notyou, and no proof puts adversaries to shame more than that. So bypraising and giving thanks to detractors you are administering anantidote to that hatred in them, for while they have shown you yourdeficiency, you have shown them your perfection.

Those who are loved by Allaah can hardly be defective. Thus, let uspraise those who criticize us, so their friends will think, “It is ourfriends who are at odds with the Sufis, since the Sufis always speakwell to our friends.”

(adapted from A.J. Arberry’s translation of Fihi Ma Fihiby Jalaal ud-Diin Rumi, p. 425 - 426)

* * *

We continue with the second way to triumph over our true enemy (theego): forgiveness. The choice of language indicates the fuller contextof why Jalaal ud-Diin Rumi presents forgiveness. Note, he doesn’t say“When you forgive others, they realize they have not been seeing youas you truly are.” This statement would fall in line with how many intoday’s age view forgiveness: that when someone wrongs me it is up

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to me if I forgive them. Traditional Islam views this as egotistical anddelusional. Yet many have translated and presented Jalaal ud-DiinRumi’s words regarding forgiveness within this vein, missingimportant elements that allow forgiveness to reveal who we truly are. There is a reason why he instead states: When the attribute offorgiveness comes forth in you -- understanding this is key to beingseen as you truly are.

Let’s explore traditional Islam’s approach to forgiveness utilizing someof the beautiful names of the Beloved. One such name is Al-Maliik, theAbsolute Sovereign and Owner of all of creation. From the smallestsub-atomic particle to the whole expanse of the universe of universes,it all belongs to the Beloved. When we feel “wronged,” what is beingwronged? The overwhelming majority of the time, if not always, whatis being wronged is an aspect of creation. That aspect can be an itemwe claim to possess, such as someone stole my car, my money, etc. Other times it can be something in relation to our mind and body:someone disrespected me by doing something “I” regard offensive tomy mind or body, or an identity I construct in relation to having amind and body. If these things are truly ours then, by means ofownership, when they are wronged we are right to consider ourselvesas having been wronged. Then the issue of forgiving or not forgivingrests completely with us. But this differs from what traditional Islamholds: that everything belongs to the Beloved, even if certain thingsare left in our care and trust. Therefore, if anything is wronged,including my person, it is not “I” who is wronged but the Owner of All:Allaah, Al-Maliik.

Let’s use an example to further examine this. A friend lends me hiscar. While driving around, another driver carelessly hits the car

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creating significant damage. With the other driver being in the wrong,who should he pay to repair the car: me or my friend? The answer isclearly my friend, since the car belongs to my friend. It’s interesting tonote that many spiritual people can apply this principle to things likecar accidents, but don’t apply this principle when it comes to theBeloved. Now some, particularly in today’s sue-happy culture, thinkthey’re entitled to compensation for suffering the accident. But intraditional Islam, even my person belongs to the Beloved. Therefore,any and all amends should be made to the Beloved. This is the contextin which Jalaal ud-Diin Rumi presents forgiveness.

Now certain scriptures dictate terms for making amends that involvepersons who suffer the wrongs -- we tend to view these in the contextof punishment. For example, if I killed my neighbor’s sheep, scripturemay dictate that in repenting I’m obligated to pay for or replace thesheep and offer some additional compensation for my misdeed. And asmuch as my neighbor may accept the sheep and compensation, it isunderstood that this amends is really being made to the Beloved. Infact, the Qur’aan states: “If ye punish, then punish with the like of thatwherewith ye were afflicted. But if ye endure patiently, verily it isbetter for the patient.” (Surah 16, Verse 126, translation byMarmaduke Pickthall) Many Muslims look to the example of theProphet Muhammad (p.b.u.h.) as a living example of this verse: herarely (some say never) accepted amends for wrongs he personallysuffered. Instead he patiently bore such wrongs knowing that allrepentance and amends are due to the Beloved alone. His patienceallowed him to be forgiving -- this is distinct from being the one whoforgives. To be forgiving, as an attribute, is to surrender to allow thequalities of the Beloved to reflect through you even in the face of

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suffering wrongs. And patience is a quality of As-Sabuur, The MostPatient.

Another reason for not personalizing the wrongs of others is this: theBeloved is Al-Waali, the sole Governor and Manager of all creation. Nothing happens without the Beloved willing or allowing it to be. Andif the Beloved does not will or allow it to be, nothing can make ithappen. Jalaal ud-Diin Rumi writes:

He said, "This at least is notorious to all humans,That the world obeys the command of Allaah.

Not a leaf falls from a treeWithout the decree and command of that Lord of lords;Not a morsel goes from the mouth down the throat

Till Allaah says to it, 'Go down.'

(adapted from E.H. Whinfield, M.A.’s translation ofMasnavi i Ma’navi: Teachings of Rumi, p. 199)

So if something unfortunate happens, despite what causes appear onthe relative plane, the ultimate cause lays with the Beloved. Andsometimes for reasons our minds cannot comprehend. Sometimes,because of the stubbornness of our ego, we only come to learn certainlessons or be purified of certain ego-based traits through unfortunateexperiences.

Once a wrong has been committed, traditional Islam presents a clearpath to forgiveness. First is to repent, which is an admission of thewrong. This is important because often when we are on the causalside of a wrong we seek to ignore or hide it. This tendency toward

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secrecy is often a slippery slope to deceit and lying. To prevent thisslide, open admission is advised. In fact, in earlier times people wouldsometimes go to the town center to confess aloud one’s wrongs as partof the process of forgiveness. As much as admission of wrong is oftendone to the wronged parties, for the spiritual, the real intent of such isto face one’s own act. Even confessing to the Beloved is not really forthe Beloved who is Al-Khabiir, the All-Knowing with knowledge of themost obvious to the most secret. But when we admit ourimperfections, we make ourselves available to the sculpting perfectionof Al-Qudduus, the most Pure and Perfect. In such Perfection, theBeloved is Al-Ghafuur, the most Forgiving, and Al-Ghaffaar, whoaccepts repentance and forgives.

Repentance means not only admitting the wrong, but also makingamends for the damage caused and then committing to proceed withtruth so that we, to the best of our ability, don’t commit such a wrongagain. When such a wrong is caused by carelessness, this may meanbeing more careful as we proceed through life. But even withunintentional wrongs, proceeding with truth may mean deepeningone’s surrender so that we become more open to being guided by Al-Haqq (Truth and Reality), Al-Basiir (the All-Seeing), Al-‘Aliim (the All-Knowing). When we surrender to be guided by these, how can we gowrong?

So when Jalaal ud-Diin Rumi states “When the attribute of forgivenesscomes forth in you,” this is a call to surrender so that these mostbeautiful qualities of the Beloved may shine through and upon us. Itcalls for surrendering the ego and its assertions (such as feelingwronged), to be guided and illuminated by these wondrous, unendingdivine qualities. Then instead of projecting the shadows of the ego to

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be seen, the light of Al-Nuur (the Divine Light) shines upon you,effortlessly revealing who you truly are. When this Light shines uponus, it is usually an indication we are fulfilling the purpose of creation -- which traditional Islam holds as surrendering to be a servant of theBeloved. Then even if others commit evil toward you it becomesobvious by that Divine Light that they are the ones to be reproached,not you, and no proof puts adversaries to shame more than that. ThatDivine Light is an antidote to that hatred in them, for while they haveshown you your deficiency, you have shown them your perfection. Inthis line is a promise that when we surrender to have the even theseeds of the ego removed from us, we will no longer attract experiencesin which others reflect these “deficiencies” to us. Instead, if we findourselves in the company of others it will be those who reflect theperfection of surrender upon us reflecting our perfection of surrender:to rest in the guidance of Light upon Light.

But as great and powerful as Divine Light is, the shadow of exertingour ego is sufficient to veil this Light. If we hold ourselves as beingwronged, that is an exertion of the ego. Such shadows lack the clarityof light. Instead, if we surrender to the call of forgiveness, and beforgiving by surrendering to allow the qualities of the Beloved to shinethrough and upon us, we will triumph over our true enemy: theunrestrained ego. With this victory, even a loss on the relative planebecomes rewarding. And perhaps, just as importantly, being forgivingtoward others prevents us from being hypocrites when we are in needof forgiveness from the Beloved.

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If you act cruelly...If you act cruelly...If you act cruelly...If you act cruelly...February 5, 2014

If you act cruelly, what is the value of a promise?And when you give poison, what is the value of honey?

If exertion is a good action for the people,Then what is the value of exertion for me?

(The Quatrains of Rumi, p. 412, translated byIbrahim Gamard and Rawan Farhadi)

* * *

The above quatrain by Jalaal ud-Diin Rumi contains three key issuesfor the sincere seeker: how you act, what you give, and what standardyou live by. Although only four lines, a contextual understanding ofthis quatrain can be expansive and profound.

Let’s begin with how we act. If you act cruelly, what is the value of apromise? In Jalaal ud-Diin’s day making a promise was akin to takinga vow. In those days, vows were treated with utmost seriousness andnot taken to be broken. One of the pillars of traditional Islam ismaking such a promise. When a person chooses to become a Muslim,one takes shahaadah, which in Arabic means “to witness” or “totestify.” To translate the words of the shahaadah into English: “Iaffirm (witness or testify) that there is no deity but Allaah, I affirm thatMuhammad is Its Messenger.” Don’t let the brevity of these wordsminimize how this shapes the entire life of one who sincerely livesIslam, surrender to the Absolute.

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When Muslims affirm that there is no deity but Allaah, the Absolute,they acknowledge that only the Absolute is the guiding force of one’slife. In ancient days, it was common that Arabs who worshiped idolswould bring every significant matter before the idols for consultation. Decisions about occupation, who to marry, who to befriend, if oneshould make a journey, if one should engage a business deal: theseissues and more were presented before the idols in hope that theywould give a sign of what to do before acting. The shahaadah sought,in part, to return that dependence of guidance back to the Absolute.

The truest of Muslims, as Muhammad (pbuh) is an example, presentevery opportunity to act before the Beloved before carrying out anyaction. Some actions are already approved through scriptures and theexamples of prophets and saints (such as prayer, charity, abstinencefrom evil acts) and do not require consultation. But where there is alack of clarity, the context of the shahaadah is explicit that one shouldconsult the Beloved before committing any act. This principle of theshahaadah is not exclusive to Islam, but is present in other spiritualtraditions too.

For mystics, this takes on a deeper meaning because for most of us,even those who take shahaadah, the guiding force of our actions isoften the ego. Many spiritual people do what they think the Belovedwants us to do: an opinion derived by one’s own ego, not the Beloved. And many masters teach that if the basis of one’s actions is the ego, itis only a matter of time before one’s actions reach the abode of cruelty. (Cruelty need not be extreme: Sufi saints would regard causingsomeone minor harm for unjust reasons as cruel.) Is it a surprise thatsome of the most cruel actions are committed by “good” people withgood but ego-based intentions. And for how many people are the

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majority of cruel acts they suffer committed not by their enemies orstrangers, but by people for whom there is a (sometimes unspoken)promise to be a benefit in one’s life: a spouse, a friend, a relative, aneighbor, a business partner, etc?

Traditional Islam is explicit that we should act with honor andcompassion toward others, directives given by the Beloved. Specificverses from the Qur’aan clearly indicate the responsibility Muslimshave in how they deal with spouses, family members, friends,neighbors, community members, those they do business with, andmore. And in those rare situations where we can’t act with honor andcompassion toward others, the Qur’aan often guides us to withdrawfrom such persons. Most often when we act cruelly toward anythingin creation, we are acting based on the ego. Such an approach violatesthe promise to have the Beloved be the guide of our every action. Andwhat is the value of this treasure of Divine Guidance, if we violate it? A Guidance that reveals Truth, Peace, and Love. If we act cruelly, whatvalue are we showing to the promise (vow) that places us in theprosperity of having our every action guided by the Beloved? Does notcruelty risk the loss of this indescribable treasure?

This same dynamic applies to what we give. Sufis regard surrenderingour every act to Divine Guidance to be a greater treasure than anythingin this world. It is a treasure available to us all. In fact, many Muslimteachers have reiterated throughout the ages that one of the reasonsthe shahaadah is repeated in every prayer is to remind us of this greattreasure. And for Muslims, the traditional prayer is made at least fivetimes a day. With Divine Guidance comes the Beloved’s Beneficence. When we live in a way that is bestowed with Beneficence we are ableto share this with others. A common metaphor for this Beneficence in

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Sufi poetry is honey because of its natural sweetness and healingproperties.

I stress that this Beneficence is available to us all when we live thepromise to have our every action guided by the Beloved. Yet, howmany humans live in such a way? As stated earlier, the guiding forcefor most of our actions is the ego. And just as this eventually resultsin cruel acts, it also results in poisoning what we give to others. Sufisteach there are few poisons more toxic than selfishness, and when weact from the ego there is usually at least a drop of self-interest mixedinto our actions. With poison, sometimes all you need is a drop toharm others. So even if our acts have some beneficence, some honey,what is the value of it if it is mixed with a drop of selfishness or self-interest, some poison? If I offered you a glass of the finest honeymixed with a drop of deadly cobra venom, would you drink it? Andwhen you give poison, what is the value of honey?

These principles of having the Beloved guide our every act, and givingforth acts pure of the poison of selfishness are quite obvious when wetalk about others’ actions. Who does not want to deal with peoplewho live by these standards, enjoying the benefits of such interaction? But to live in such a way does require some exertion: to restrain ouregotistical tendencies to be guided in ways that allow us to be vesselsof Beneficence. If we acknowledge such exertion is a good action forthe people [others], Then what is the value of exertion for me? Note thatJalaal ud-Diin Rumi personalizes this question, turning the subjectfrom you to me. The idea of living this “exertion” is more welcomingthan the reality of living it, because to live this means to face andrestrain our own selfish tendencies. But when we do, we will see whyJalaal ud-Diin Rumi presents the question. If we surrender our every

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action to the guidance of the Beloved, and allow our life to be a honeywithout poison, we will see that the value of exerting one’s self togood action is not only a standard we should wish upon others butfirst and foremost upon one’s own self.

For those who have not yet reached this state, consider how differentyour life would be if every single act you performed was guided by theBeloved. We all are able to live in this way if we surrender to theAbsolute, whatever our spiritual path may be. For when the Belovedguides our every action the whole of life is transformed to a life thatlives Oneness with the Beloved. Where not a single action, intention,or inclination separates the lover from the endless ocean of Love...

Jalaal ud-Diin Rumi poses the questions? How will you live youranswer to these?

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The Sage and the PeacockThe Sage and the PeacockThe Sage and the PeacockThe Sage and the PeacockFebruary 20, 2014

A sage went out to till his field, and saw a peacock busily engaged indestroying his own plumage with his beak. At seeing this insaneself-destruction the sage could not refrain himself, but cried out to thepeacock to forbear from mutilating himself and spoiling his beauty inso wanton a manner. The peacock then explained to him that thebright plumage which he admired so much was a fruitful source ofdanger to its unfortunate owner, as it led to his being constantlypursued by hunters, whom he had no strength to contend against; andhe had accordingly decided on ridding himself of it with his own beak,and making himself so ugly that no hunter would in future care tomolest him.

The poet proceeds to point out that worldly cleverness andaccomplishments and wealth endanger man's spiritual life, like thepeacock's plumage; but, nevertheless, they are appointed for ourprobation, and without such trials there can be no virtue.

(adapted from E.H. Whinfield, M.A.’s translation ofMasnavi i Ma’navi: Teachings of Rumi, p. 335 - 336)

* * *

We are all endowed with the seeds of divine gifts. Such gifts are oftenbestowed to us as potentials directly from the Beloved. These aredifferent than the individual (often ego-based) skills we cultivatethrough physical and mental endeavor. Divine gifts tie directly to thepurpose of our creation: they are spiritually based even if they manifest

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physically and mentally. These gifts bloom to the extent we surrenderand live obedience to the will of the Beloved.

As a person’s surrender and obedience deepen, often through maturityof ethical behavior and sincerity, the seeds of divine gifts blossom ontheir own. For some, such a seed becomes a sprout poking throughthe soil (surface) of our lives. For others, the sprout grows to be astem yielding buds. For others, the buds may bloom into an open tulipor rose. But for those who go even deeper, the flower can betransformed into a beautiful peacock with an amazing plumage ofvibrant and diverse hues.

The beauty of a such a peacock is no small treasure. For those whohave had the fortune of seeing a peacock in person, you may remembernot only the magnificence of its feathers but also the beauty of how itcarries itself. For even the most humble peacock, its beauty ismajestic. And by no effort of its own, this effortless majesty draws theeyes of hunters. Some hunt because of jealousy and envy: they won’tcommit to the path of surrender and obedience, instead attacking thosewho do. Some hunt thinking that if they capture a peacock they can,in some way, take possession of its beauty. Some hunt for the sake ofpride and power, thinking that capturing or destroying such beautyelevates their sense of (self-)importance. Whatever the reasons,spiritual peacocks, simply by adhering to the path of surrender andobedience, blossom beauty that attracts the danger of being attackedby others.

Thus, the stage is set for the opening of this story. Here, the sage (aspiritual peacock) encounters an earthly peacock engaged in an act ofinsane self-destruction. Part of what makes this act insane in the eyes

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of Sufis is that it proceeds from a forgetfulness that this beauty is agift from the Beloved. The peacock is correct in assessing that thedanger it faces from hunters is tied to having such a beautifulplumage. In forgetfulness, the peacock regards itself as an unfortunateowner that would rather destroy his own plumage with his beak,making himself so ugly that no hunter would in future care to molesthim. Further, the peacock adds he has no strength to contend againstthe hunters: as beautiful as the feathers are, they are not designed tothwart attacks from others. Thus, the peacock conceives logicalreasons for mutilating himself and spoiling his beauty in so wanton amanner.

How often would we rather shed or conceal a divine gift for the sake ofavoiding criticism, resistance, persecution, and other attacks? If we doso, we become the hunters we seek to avoid: using our own means todecimate a gift bestowed upon us by the Beloved, a gift we cannotattain by our own means. We may be correct that the lessening ordestruction of these gifts will result in less danger, but at what cost? To question this path of self-harm, Jalaal ud-Diin Rumi has thepeacock encounter the sage.

The choice of a sage, instead of all the other types of persons thatcould have been selected, is not coincidental. The overwhelmingmajority of sages encounter this same dynamic as they progress alongthe path of deepening surrender and obedience. When they are dressedin spiritual plumage they are attacked. The stories of so manyprophets, saints, and sages attest to this. But this applies to anyperson dressed in spiritual plumage. Part of being dressed in suchgrace includes bearing and suffering attacks and hardships fromothers. It is a package deal, just as having a car means you will

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eventually get a flat tire. Countless masters caution against seeking toavoid the hardships of being dressed in spiritual plumage. TheBeloved, who dresses us in these gifts, does not allow us to sufferattacks we cannot bear. In the Qur’aan it is said: “On no soul dothAllah place a burden greater than it can bear.” (Surah 2, Verse 286,Translated by Yusuf Ali)

The wise use such attacks to purify any lingering tendencies that arenot in complete acceptance of what the Beloved wills or allows tohappen. They remember such attacks are directly connected to thedivine gifts given by the Beloved, but in no way allow the attacks tobecome more important than these divine treasures. And rarely dosuch attacks, when bore with patience, eliminate all the plumagebestowed upon us, even if we are wounded. But we, through our ownself-destructive means, can completely eliminate all the plumage fromour lives.

The sage also remembers, despite what attacks it may bear, that it isstill protected. The Prophet Muhammad (p.b.u.h.) is an example ofthis. Despite the immense persecution he suffered in the early days ofIslam, including plots to kill him, he was never murdered. On the dayhe left Mecca, he walked through a group of men with swords in handwho assembled to kill him, but their eyes were blinded by the Belovedgranting Muhammad safe passage. Certain attacks we are protectedfrom for the sake of fulfilling the purpose of the plumage the Beloveddresses us with. Sometimes we are not shown what we are protectedfrom, yet are protected nonetheless. Spiritual plumage, as beautiful asit is, is not bestowed for the sake of decoration alone: there is apurpose the Beloved has for such gifts, which will be brought to

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fulfillment when the Beloved wills. Any attacks that may hinder suchfulfillment the Beloved protects us from.

Now don’t view divine protection through the eyes of the ego: it is notan invitation to be a masochist or a martyr, to be arrogant or reckless. In receiving spiritual plumage we also receive a precious duty: to servewhere we are called to serve and to navigate avoidable dangers. Thisduty also includes to suffer dangers that are not avoidable, and to bearthem with dignity and remembrance that they are gifts from theBeloved. In this vein, Jalaal ud-Diin Rumi concludes that the dangerswe face are appointed for our probation, and without such trials therecan be no virtue. One of the truest tests of virtue is to remain virtuousin the face of evil and its dangers. Most virtues, like feathers, are notdesigned to attack others (like claws) or even to shield from attack (likea turtle’s shell) -- the Beloved can dress us in such if It wills. Somevirtues even demand that we seek to do good to those who attack us,the prophets Muhammad and Iisaa (Jesus, a.s.) being notable examplesof this.

The way of holding spiritual plumage is not the way of force; the pathof virtue is often strengthened through humility and patience, notaggression and destruction. Yet the beauty of virtue transcends thebounds of time, and even the experience of being attacked. When thethings of this world pass, the spiritual plumage will remain; and evenin the midst of attacks its beauty reigns, a truth evident to those whokeep this remembrance.

So if you are dressed with spiritual plumage, despite the dangers suchmay attract, do not destroy your feathers with your own beak. Remembrance of the treasures you are dressed with, the preciousness

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of such gifts, is sufficient to face whatever dangers the Beloved allowsto come. Avoid what you can but bear the rest with virtuous dignity.

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For the Beloved, look insideFor the Beloved, look insideFor the Beloved, look insideFor the Beloved, look insideMarch 5, 2014

There is another soul in your soul.You seek for that Soul.

In the mountain of your body,there is a highly valuable element.You seek for the mine of that element.

O mystic, who looks around,if you search for the BelovedDon’t look for the Beloved outside.For the Beloved, look inside.

(adapted from Fundamentals of Rumi’s Thought: A MevleviSufi Perspective by Sefik Can, p. 157)

* * *

The soul points the way to the Soul. For most of us, so much of ourlives are consumed with the external that we don’t give a genuineconsideration to what lays within us, to the soul and what that pointsto and emanates from. One of the recurring messages of Sufiteachings is to seek the Beloved within. The idea of this advice iseasier to embrace than the genuine living of this invitation, becauseeven the idea is outside the heart.

When we talk about the heart in the mystic context, that innermostplace of pure essence, we are talking about something that is beyond

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words. Yet the light of the heart, the fragrance of its omniscience,illumines every outward thing we perceive and conceive. The wisdomof spiritual teachings, particularly mystic paths, counsel us to abstainfrom certain outward things since the pull of their distractionspowerfully pull away from and veil the heart. But certain outwardthings can be engaged in a way that points us to and clears the path tothe heart.

There is another soul in your soul.You seek for that Soul.

There is a myriad of conceptions of what is the soul, even withinvarious Sufi traditions. This is partly because the whole of what thesoul is cannot be described in words. But I’ll offer some informationregarding the Islamic understanding of the soul for the sake ofexamining Jalaal ud-Diin Rumi’s words.

Islam holds that Allaah, the Absolute, is the Creator of everything inthe universe. This doesn’t include just physical creations, but alsosubtle creations such as experiences. In every creation the Absolutegives something of Itself. This is necessary because without at least asubatomic “sliver” of the Beloved, a thing cannot exist. This “lifeforce”manifests in individual and unique ways to be what we call “soul.”

Souls are eternal yet the fate of destiny’s play upon the soul can beinfluenced within this realm of time and space. Souls can also be goodor evil as the Beloved is the Creator of both. Yet in traditional Islam,this “being” is not absolutely fixed. Particularly for humans, whosesouls are granted free will, a person can fluctuate from being good andevil, although one quality tends to be more dominant overall. Souls

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are usually good when we sincerely (and I stress sincerely) seek theBeloved. In this state, souls are often described as angelic or puresouls. When we seek anything other than the Beloved (such asworldly and ego-based pleasures and concerns), our souls are usuallyevil. Souls in this state are often described as animal or carnal souls. Some traditions hold that at birth our free will and discretion areplaced firmly between these two states.

No two souls in all of creation are the same. Each being is distinctlyunique although emanating from the pervading Oneness that is theBeloved. Jalaal ud-Diin Rumi shares in another poem:

First, know creation is in various forms;Souls are as various as the letters from Alif to Ya.In this variety of letters there seems disorder,Though in fact they agree in an integral unity.

(adapted from E.H. Whinfield, M.A.’s translation ofMasnavi i Ma’navi: Teachings of Rumi, p. 88)

[*Note: Alif and Ya are the first and last letters of the Arabic alphabet.]

This integral unity is sometimes referred to as the Soul of souls orSpirit. Jalaal ud-Diin Rumi shares: “Souls are seen, the Soul of souls(Allaah) is hidden.” (Masnavi, p. 116) Souls are distinct andperceivable yet the Absolute is indivisible and invisible. A metaphor:the eye sees in part, an object within light, but cannot see theindivisible light that illumines objects. But seeing the object indicatesthe presence of light. In this way, we can realize a (divine) knowing ofthat which cannot be seen.

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In the physical world, objects are usually seen by an external light. Inthe realm of spirit, spiritual “objects” are usually seen from that Lightwithin. The Soul within your soul illuminates the soul to exist and beseen, as well as allowing the house of the soul (the mind and body) toexist and perceive. If you study and observe your soul (and itsqualities) to see how it indicates the reality of the Soul, this is whatJalaal ud-Diin Rumi encourages us to seek. A seeking that can unfoldby its own grace simply by understanding and observing our own(individual) soul. Or even if the soul is presently too subtle, we canobserve the traits of our mind and body to see how these point to thesoul. This goes beyond ideas and knowledge to a deeper (divine)knowing that is revealed...

In the mountain of your body,there is a highly valuable element.You seek for the mine of that element.

The body, our (mis)identification with it through ego, is hard anddifficult to penetrate. Many spiritual practices, particularly mysticones, seek to drill through the hard rock of body-oriented identificationand behavior to mine for something more precious. For many preciousgems, mines must be dug very deep beyond the surface before reachingtreasure. In ancient days, mines were dug with hand tools -- goingdeeper little by little even if they extended miles beyond the surface. Restraint, patience, perseverance, and faith are qualities that are calledforth to tunnel through the veils of our ignorance: our unrestrainedego, pleasure seeking habits, confused identification with the mind andbody. But if we endure with our pick shovel (spiritual practice),digging deeper inch by inch, we will reach the depths of the heart

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wherein awaits an indescribable treasure. Jalaal ud-Diin Rumi saysthe following to indicate what that is:

The Prophet Muhammad (p.b.u.h.) said that Allaah has declared,"I am not contained in aught above or below,I am not contained in earth or sky, or evenIn the highest heaven. Know this for a surety, oh beloved!Yet am I contained in the faithful one’s heart!If ye seek me, search in such hearts!"(Masnavi, p. 60)

The Beloved is the treasure that rests in the depth of our hearts. Evenif we seek the Beloved in the heart of another faithful person, such asa master, it is only to encourage and demonstrate a way to recognize(through surrender) the Beloved in our own heart. Some say when wegenuinely realize this principle, not just as an idea but as a way ofliving, that is when the spiritual life really begins. Then the closingwords of Jalaal ud-Diin Rumi’s poem take on a deeper meaning:

O mystic, who looks around,if you search for the BelovedDon’t look for the Beloved outside.For the Beloved, look inside.

Deep inside you will find not only your soul but the Soul of souls. Andwhen this is found... ah, what words can describe what is found whenthis is found.

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What are you seeking?What are you seeking?What are you seeking?What are you seeking?March 20, 2014

Once there was a philosopher who became so sick he couldnot leave his bed, and his illness dragged on a long time. A certaintheologian went to visit him.

“What are you seeking?” the theologian asked.“Health,” said the philosopher.“Tell me how this health is shaped, so that I may find it for

you.”“It has no shape,” said the philosopher. “It is indescribable.”“If it is indescribable, then how can you look for it?” the

theologian demanded.“All I know,” answered the philosopher, “is that when health

arrives I grow in strength. I become plump, fresh and alive.”“From illness we learn of health,” said the theologian. “From

what is describable we learn of what is indescribable. Now abandonyour doubting ways and I will return you to your vital self.”

Though spiritual truth is inscrutable, still we all benefit from itthrough the embodiment of form. Just as you see the changes broughtby the stars, moon and sun turning in the sky, the rain from clouds indue season, summer and winter, and all the transformations of time. You see all these things happen, and know that it is right and inaccordance with wisdom. But how does that distant cloud know it isnecessary to rain at its appointed time? Or how does this earth, whenit receives a seed, know to return it tenfold? Well, Someone does this. Behold that Someone through the embodiment of this world, and find

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nourishment. Just as you use the body of another person to contacttheir essence, use the embodiment of this world to touch That reality.

(adapted from A.J. Arberry’s translation of Fihi Ma Fihi by Jalaal ud-Diin Rumi, p. 72 - 74)

* * *

How many of us take time to notice our health when we are well? More often we notice the state of our body and mind when we are notwell: a pain here, a discomfort there, something doesn’t quite feelright. We are usually able to give more detail to our illnesses whensick and, by comparison, point to qualities of what it would be like tobe healthy again. We may even question, in our illnesses, why we arenot well, what things we may do to be well again. But when healthy,we usually don’t pay any mind to the quality of being well. And thosewho do usually do so after having suffered a significant illness.

For the Sufi, few illnesses are worse than forgetting the Beloved. Atthe core of so many Sufi teachings and practices is the intention ofremembering the Beloved. Although this intention is pursued throughthe mind and body, genuine remembrance of the Beloved goes beyondwhat actions and thoughts can embrace. So many masters, includingJalaal ud-Diin Rumi, have testified that the state of genuineremembrance is beyond description. How do we realize somethingbeyond description from a place of seeking direction (a set ofdescriptions) for the body and mind? How do we navigate the illnessof our forgetfulness of the Beloved to be restored to the health ofgenuine (and perhaps unending) remembrance of the Beloved?

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To explore these questions, Jalaal ud-Diin Rumi presents the abovestory of the philosopher and the theologian. First, let’s examine thedifference between a philosopher and theologian in Jalaal ud-DiinRumi’s time. In traditional Islamic society, both the philosopher andtheologian would agree with the fundamental premise revealed in theQur’aan: laa ilaaha illallaah, which can be translated as “There is nodeity but Allaah.” As seekers have deepened into the layers of thisdeclaration, some have come to make statements such as: There is noLove but the Beloved, There is no truth but Truth (the Absolute). TheIslamic philosopher seeks to realize (“understand”) this declarationthrough the mind. On this path, the basis of studies rests upon whatcan be observed and then conceptualized by the mind. If it goesbeyond the realm of the mind (what is observable), it is beyond thescope of philosophy. Certainly this includes much of creation but notthe Creator Itself, which is beyond observation. Although Sufis notethe limitations of this path, many still have great appreciation forphilosophy. The path of philosophy can lay a foundation that allowsthe mind to settle into being open to that which is indescribable.

The theologian goes a step further than the philosopher. The basis oftheir studies also rests within the realm of the mind by studyingvarious scriptures and spiritual teachings, as well as commentaries ofthese. But the theologian embraces this mind-based path to open toportents of reality that clearly go beyond what the mind can conceive. The theologian will still look to base the experience of gnosis instudies and practices the mind can embrace, so others may utilize suchto hopefully arrive at their own experience of gnosis. Lectures, books,and academic scholarship also hold prominent roles on the theologianpath.

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It’s interesting to note that this story includes two persons whoseapproaches are based in the mental realm and, by default, thelimitations of the mind. There is another figure who goes beyond thescope of the philosopher and theologian: the saint. The path of thesaint is based in the heart and utilizes practices to quiet and restrainthe mind (which veils the heart) instead of seeking understandingthrough the mind. For example, some traditions tell how when Jalaalud-Diin Rumi met his master Shams al-Tabriz, he was a theologianand embraced their encounter on the mental and physical levels. ButShams, when he revealed his (divine) knowing, touched Jalaal ud-Diin’s (spiritual) heart. In an instant, Jalaal ud-Diin’s mind washumbled to the heart-to-heart transmission of gnosis that occurred,involving no words. From that day forward, Jalaal ud-Diin “retired”his theologian crown to walk with the humble robe of the saint. Heembraced more ecstatic practices, meditation, and even begin to twirl(ecstatic spinning dancing) and recite poetry.

Most spiritual seekers, even many who have taken initiation as Sufis,live their journey within the realms of the philosopher and theologian. Even some with exceeding sincerity seek to understand the Beloved inways the mind can comprehend, although the Beloved is beyondcomprehension. (Sometimes Its qualities can reflect upon creation inways the mind can observe, but the Beloved is more than Its qualities.) Yet the limitations of the philosopher’s and theologian’s ways need notbe causes for bondage. The nature of the mind to be restlesslyinquisitive can be used to indicate a way beyond the mind.

Just as illness is often more poignant in indicating what is health, thequestioning of the mind and its focus on forms can indicate and pointto that which is beyond observation and description. “From what is

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describable we learn of what is indescribable. Now abandon yourdoubting ways and I will return you to your vital self.” Doubting is anindication of questioning, for when we realize the answer there is noreason to doubt. And questioning indicates that we are within theillness of forgetting the Beloved, for when we rest in the health ofgenuine remembrance we are beyond all questions. Whatever thequestion, the Sufis (and other mystics) hold that the ultimate answer isalways the Beloved. But this is not an answer we can find with themind. It is only when the Beloved reveals itself that we are able to“experience” this indescribable gnosis and return to our vital self -- theself that is healthy, that grows in strength, that is fresh and truly alive.

When we question with the mind, are we seeking an answer thatprovides a temporary comfort. Jalaal ud-Diin Rumi warns about this:

Allaah clearly shows the saint that all things belongto Allaah. The philosophers may know this, but theyknow it by intellectual proof, and proof is notpermanent. The pleasure that comes from proof willnot last. When the memory of the proof passes, itswarmth and thrill pass away as well. (Fihi p. 85)

But if we use the natural restlessness of the inquisitive mind to seekthe ultimate answer -- which it cannot discover -- the mind begins towear down the veils of its incessant questioning. Zen Buddhism useskoans, contemplation of riddles that have no logical answer, in asimilar manner. In this way, the activity (noise) of the mind, which isa barrier to gnosis and divine revelation is diminished. The mind canthen become quiet, patient, and receptive to the Beloved. When this isaccompanied by sincerity, discipline, and moral restraint (of behavior),

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it is only a matter of time before the Beloved reveals Itself to us. Without these accompaniments, the mind can run endlessly in waysthat increasingly add to the veils of the mind.

If in everything we observe, question, and experience, we “look” forthat Invisible Force that is behind it all, we can behold that Someonethrough the embodiment of this world, and find nourishment. In suchnourishment is the health of genuine remembrance of the Beloved. Just as you use the body of another person to contact their essence, [wecan] use the embodiment of this world to touch That reality. Theultimate answer. The Beloved.

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I cast a glance upon a roseI cast a glance upon a roseI cast a glance upon a roseI cast a glance upon a roseApril 4, 2014

I strolled with my beloved in a rose garden.And from lack of awareness, I cast a glance upon a rose.

That beloved said to me, “May you be ashamed,For my cheeks are here and you are looking at roses.”

(The Quatrains of Rumi, p. 195, translated by Ibrahim Gamard and Rawan Farhadi)

* * *

I strolled with my beloved... The beloved is always with us, neverdeparts from us. It is only we who turn away from and ignore theBeloved resting within our heart. One of the purposes of the Sufi wayis to address this ignorance, to drop the veils that conceal the Belovedwithin our heart. When fulfilled, this way places us within a rosegarden: a beautiful abode of purity that allows us to genuinely realizethe Beloved is always with us.

Why a rose garden? Some Sufi traditions hold that the rose extends infive directions, which they associate with the five pillars of Islam. Let’s briefly explore these to see how they direct one’s life to the abodeof a rose garden.

The first pillar is the shahaadah, the affirmation vowing to live insurrender to the Beloved. In Traditional Islam surrender is complete; ifit is partial it is not surrender. Explicitly inherent within this vow isthe code of morality since righteous behavior is considered a

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foundation to surrender. With such behavior we live in a way that isopen to divine guidance, which ultimately leads not only to the rosegarden but to the Beloved Itself.

The second pillar is salaat, prayer. Traditional Islam keeps a minimumof five prayers a day. Unlike petitionary prayers which can be basedon one’s needs and desires, the traditional Muslim prayer hasprescribed words and postures revealed by the Beloved. With depth ofsincerity, these prayers can become a meditation: where the onepraying “disappears” allowing the prayer to pray to itself through thesupplicant. These prayers are spaced throughout the day, in part, toencourage remembrance of the Beloved and what it means to live a lifeof surrender. From before sunrise to the dark of night, a Muslimdoesn’t go too long before time must be set aside to make thetraditional prayer.

The third pillar is zakaat, which is often translated as charity. Traditional Islam holds that a fixed portion of a Muslim’s wealth is tobe given annually as charity to those in need. Those unable to givematerial things are encouraged to give service -- or even a pleasantgaze to others if that is all one is able to give. The duty of zakaatreflects the communal nature of Islam, as the dictate of socialresponsibility is regarded as part of the path of surrender to theBeloved.

The fourth pillar is sawm, fasting. Traditional Islam holds the lunarmonth of Ramadan as the month of fasting. When done communally,this month of day-long fasts (from sunrise to sunset) fosters a deeperremembrance of the Beloved as well as a time to strengthen self-restraint. During this fast many Muslims realize how much daily

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activities (such as eating, socializing, etc.) if not lived in moderationdistract from living in remembrance of the Beloved. This has alsoinformed the practice of some Sufi orders and saints to incorporateregular fasting (in addition to the month of Ramadan) into their lives.

The fifth pillar is hajj, the pilgrimage. If able, a Muslim makes thispilgrimage at least once in a lifetime to Mecca to perform ritesperformed by the Prophet Muhammad (p.b.u.h.) This is a sacred timeto strip one’s self of everything and simply be a servant of the Beloved. Muslims from all over the world leave behind status, wealth, and otherworldly distinctions to don the traditional pilgrim’s garb and worshipas one humanity. Literally, a pauper can be side to side with a king,yet no worldly distinction is made between them while on hajj. Somany Muslims who have performed hajj remark how it was a lifetransforming event that deepened their embrace of Islam.

When one lives these five pillars sincerely one finds one’s self within arose garden, a garden bestowed by grace. The quality of one’s lifebecomes filled with sights, fragrances, and touches of beauty -- abeauty that doesn’t fade even in the face of challenges. Certain aspects(roses) of life will be extraordinary and captivating. But as alluring asthese may be, they compare not to the indescribable wonder of theBeloved who grants admission into the garden. I am reminded of aSufi parable that asks: Will you adore the royal jewels more than theking who, by wearing them, makes them royal?

We should be cautious about turning our attention away from theBeloved to the roses since this can give rise to divine jealousy. TheBeloved’s jealousy differs from ego-based jealousy because it emanatesfrom love not selfishness. Whereas ego-based jealousy revolves

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around the intention of denying others, usually wanting what othershave, divine jealousy proceeds from wishing for others to have morethan what they set their sights upon. When it comes to the Beloved,what is greater than the Beloved? What greater walk can we makewith anything that will exceed strolling with the Beloved? Yet, if weslip into a moment of lacking awareness, we will forget this. Even themost beautiful rose, a gift bestowed for living the life of surrender,compares not with the cheek of the Beloved. If we turn away from theBeloved for anything, even boons of righteous living, we open the doorto potential suffering. Sometimes the Beloved, in its jealousy, allowssuffering to manifest so that we may learn, in a way that cannot bedenied, these invaluable lessons. Everything created will eventuallydecay and fade away, but the Beloved is everlasting and expanding inbeneficence. If we turn away from the Beloved even to adore a rose,the Beloved declares: “May you be ashamed, For my cheeks are here andyou are looking at roses.”

The Beloved wills for us to be forever in communion with It, even ifstrolling with the Beloved through an immaculate rose garden. Theprophets and saints proclaim throughout the ages that there is nothingbetter than communion with the Beloved. Yet it only takes onemoment of lacking awareness for our minds (via the senses) to becaptivated by something else that turns our attention from theBeloved. Living the five pillars of surrender, even if upon anotherspiritual path, keeps our attention attuned to the Beloved. Are wedeepening into an awareness that will not turn from the cheeks of theBeloved even when It walks us through an immaculate rose garden?

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Sorrow’s purposeSorrow’s purposeSorrow’s purposeSorrow’s purposeApril 17, 2014

The Prophet went on to say to that person, “You have no peacebecause sorrow’s purpose is to empty you of previous joys. So long asfood fills your stomach, you are not given new food to eat. Duringelimination, we eat nothing. When we are empty and hungry, then weare given food. Be patient and grieve, for grieving is the emptying ofyourself. After you are empty, then joy can enter -- a joy with nosorrow, a rose without a thorn, a nectar without crop-sickness.”

(adapted from A.J. Arberry’s translation of Fihi Ma Fihi by Jalaal ud-Diin Rumi, p. 72 - 74)

* * *

Sorrows are a part of life. But this doesn’t mean we need to live a lifein bondage to sorrows. If approached with wisdom, they can be usedto realize a joy with no sorrow.

So often when we encounter sorrows we seek to run from them or endthem. Often the underlying motivation of this intention is holding onto previous joys and the impressions of these joys. Our pastexperiences of joy, past experiences that were pleasurable to thesenses, define the space of our sorrows. (And by senses I mean: sight,hearing, smell, taste, touch, and the thinking / memory components ofthe body and mind.) When we experience things beyond the scope ofwhat we found pleasurable, we often find ourselves in sorrow. Thisalso reinforces attachments to previous joys: by holding on to these

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and being pulled (in behavior) by these we negate the purpose ofsorrows which is to empty you of previous joys.

It is important to distinguish between sense-based joy and that joywith no sorrow -- for the sake of this post let’s call the later spiritualhappiness. Sense-based joy reinforces the dominance of the ego andattachment to this material world. Jalaal ud-Diin Rumi uses termssuch as “animal” or “carnal” in relation to this orientation. He shares:

This world and its delights cater to the animal withinus. These pleasures all fill our animal nature, whileour real self slowly dies. They say, “The humanbeing is a rational animal,” yet we consist of twothings. Lusts and desires feed our animality in thismaterial world. (Fihi p. 106)

These pleasures are fleeting and often involve the pursuit of pleasureat the expense of others. This is why these pleasures can lead toimmoral behavior: if I can’t get what I want through available means Imay lie, steal, or harm others to get what I want. When we descendinto this approach there is little concern for the means of acquiringwhat I want and how this affects others. Also the pursuit of what wewant often includes harm for ourselves -- a joy with sorrow, a rosewith thorns, a nectar stained by crop-sickness. Since these pleasuresdon’t last, one pursuing these joys often ends up chasing manypleasures since this is the only way to remain joyful in the station ofsense-based joys. Also note that in ancient times avoidance of what ispainful / sorrowful would have been included in their understanding ofsense-based joys.

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But there is another danger within this approach that undercuts one ofthe main purposes of the Sufi way, which is to realize the depth ofsurrender so the Beloved may reveal Itself to us. Jalaal ud-Diin Rumistates:

In Allaah’s presence two I’s cannot exist. You cannotknow your self and Allaah’s Self; either die beforeAllaah, or Allaah will die before you so that dualitywill not remain. But as for Allaah’s dying, that isboth impossible and inconceivable, for Allaah is TheLiving, The Immortal.... you must die so that Allaahcan reveal Itself to you, and duality can vanish. (Fihip. 44 - 45)

Part of this spiritual dying involves sorrows so that the “I,” which wereinforce in part through sense-based joys, can disappear. With itsdisappearance, duality will not remain. Only Oneness, only theBeloved will remain. This “aim” is one of the pillars of the Sufi wayand many prophets and saints have utilized sorrows to fulfill this“aim.”

It is common within this cycle of pursuing sense-based pleasures toattain joys, they fade to sorrows or pains, and then one seeks to escapethe sorrows or pains by seeking more sense-based joys. Joys andsorrows are rarely absolute as most caught in this endless cycle livewith multiple aspects of their lives fluctuating between joys, the fadingof joys, and sorrows. Most people remain blindly caught up in thispattern until an intense incident of pain or sorrow arises, which theninspires us to look for an escape from this cycle.

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Some turn to spirituality seeking an escape, aware that with theBeloved lays the way to be free from all suffering. Yet often when weturn to the Beloved only for the sake of escaping sorrows and pains,when we experience relief many of us return to the pursuit of sense-based joys. The fact that we return to the pursuit of these indicatesthat we have not fulfilled the purpose of sorrows: the emptying ofprevious joys. When we are truly empty of these, we no longer seek orreject these: we accept life as it unfolds adhering to the guidance(virtues, morality, teachings, etc.) of the Beloved. Such surrenderplaces us in a station where we are genuinely open to the revelation ofthe Beloved, in which lays spiritual happiness.

For many, the “road” to spiritual happiness, that joy with no sorrow,proceeds through sorrows. And it will not be pleasant; it will be sadand sometimes very painful. In fact, we are forewarned that: You [will]have no peace because sorrow’s purpose is to empty you of previousjoys. The depth of how much of our lives are guided by the pursuit ofsense-based joys is hard to conceive, but even a tiny little inklingtoward a pleasurable thing is sufficient to have our whole lives pulledinto an endless cycle of chasing sense-based joys. The prophets andsaints are clear: So long as food fills your stomach, you are not givennew food to eat. During elimination, we eat nothing. We must beemptied, we must be purified -- as the reference to elimination infers. These words also suggest a jewel of guidance: that as we are beingemptied and purified, do not “eat” anything to allow the eliminationprocess to occur to its fullest. Is it wise to engage in sense-based joyswhile sorrows (or some other spiritual purification process) arecleansing us of these? There are stories of Sufi saints using periods ofsorrow and pain to rest in solitude, temporary isolation from the

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material world and its pleasures, to allow the purification of sorrowsfull reign to serve its purpose. But the story doesn’t end here.

When we are empty and hungry, then we are given food. The promiseof the Beloved to provide for us is fully fulfilled when we are broughtto this emptiness and return to our original hunger: to “seek” (unionwith) only the Beloved. Then we are given that food which sates ourtrue essence:

But as for our true essence, its food is knowledge[divine knowing], wisdom, and the sight of Allaah. The animality within us flees away from Allaah,while our spiritual self flees away from this world. (Fihi p. 106)

The best of words are meager metaphors for what this station is: whenwe are fed knowledge [divine knowing], wisdom, and the sight ofAllaah. A taste of this and you will lose all attachment to the things ofthis world: to not pursue nor reject them, but even if you experiencethings that are pleasurable to the senses these do not turn yourunerring attention from the bliss of the Beloved. It is for this that allthe prophets and saints strived and endured. Even the greatest ofthese had to struggle to bear the emptying (dissolution) of the ego-based self. Thus, we are encouraged to be patient and grieve, forgrieving is the emptying of yourself. When we are going throughsorrows, we should be sorrowful and will suffer. If you go throughsorrows without being sad and in pain that is a reason for greatconcern. But we have been promised a happy ending as declared inthe Qur’aan:

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But lo! with hardship (every difficulty) goes ease. Lo!with hardship goes ease. So when you are relieved,still toil and strive to please your Lord, turn yourattention to your Lord.(translation of Surah 94 Al-InShiraah (Solace), Verses5 - 8)

The promise of sorrows fulfilled is the bliss of the Beloved: a joy withno sorrow, a rose without a thorn, a nectar without crop-sickness. Butwe must see sorrows through to the end. This is not a call to seek(unnecessary) sorrows, but when they comes we are wise to bear theirvigorous demands and (surrender to) allow our “self,” or aspects of our“self,” to be emptied and washed away. We are encouraged to patientlygrieve with a deep and tearing hunger, a hunger the Beloved promisesto feed when we remain within the space of obedience to the Beloved.And every promise of the Beloved is always fulfilled.

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The Treasure-Seeker - Part 1 of 2The Treasure-Seeker - Part 1 of 2The Treasure-Seeker - Part 1 of 2The Treasure-Seeker - Part 1 of 2April 30, 2014

He was engaged in this prayerwhen a Voice came from the Heavens, saying,

“You were told to put the arrow to the bow;but who told you to shoot with all your might?

Self-conceit caused you to raise the bow aloftand display your skill in archery.

You must put the arrow to the bow,but do not draw to the full extent of your power.

Where the arrow falls, dig and search! Trust not in strength,seek the treasure by means of piteous supplication.”

That which is real is nearer than the neck-artery,and you have shot the arrow of thought far afield

The philosopher kills one’s self with thinking.Let the philosopher run on: its back is turned to the treasure.

Most of those destined for Paradise are simpletons,so that they escape from the mischief of philosophy.

While the clever ones are pleased with the device,the simple ones rest, like babes, in the bosom of the Deviser.

(adapted from Selected Poems of Rumi,translated by Reynold A. Nicholson, p. 25 - 26)

* * *

The above is based on a Sufi story, which I’ll offer a condensed versionof. There was a poor man who prayed to attain food without having

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to endure harsh work to obtain it. Not having a skilled profession orwealth (to be a merchant) meant he had to take on hard manual laborfor low wages. In his sleep, he heard a heavenly voice say where tofind a paper containing directions to where a precious treasure layburied. The directions stated that he should go outside the city to thetomb of a martyred saint. Once there, he should turn his back to thetomb and toward Mecca, and then place his arrow on his bow. Wherethe arrow landed, dig there and find the treasure.

The poor man went to pursue this hidden treasure, but word got outabout it and others joined the hunt. Person after person went to thedeclared spot and faced Mecca. They drew back their arrows and letthem loose into great distances, digging where their arrows landed. Soon enough the land nearby was filled with empty holes bearing notreasure. Eventually all the people, losing hope, departed except forthe poor man. He remained and, remembering the voice in his dream,prayed to Allaah for guidance. The above poem continues from thispoint.

Note that the directions were very clear: “You were told to put the arrowto the bow.” In the context of that time, that meant placing the arrowfirmly on the bow but not pulling back. The act of pulling back wasadded by the poor man and many others who, in their quest to find thetreasure, pulled back the arrow on their own accord. There is adifference between their quest and the quest of the Beloved. In fact,the Heavenly voice questions the poor man for this: but who told youto shoot with all your might? Self-conceit caused you to raise the bowaloft and display your skill in archery.

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In self-conceit we make the ego more important than everything else --including the Beloved. Self-conceit is at the root of all disobedience toTruth. Disobedience is not limited to explicit rejection of Truth and Itsguidance; in the Islamic context, it also includes adding (on one’s ownaccord) to divine guidance. In this story, it is adding the act ofdrawing back the arrow to the simple direction of place the arrow onthe bow. Although this may seem like a minor addition, the differencein location of where the arrow lands is vast: instead of being placed onthe bow and falling a few feet away, when we draw the arrow back wemight be hundreds of yards off the mark because of this act alone. And even further astray if we modify other elements of the directions.

It is no coincidence that the treasure the Beloved intended for this poorman was only a few feet away from the tomb of a martyr: one whodied upholding the path of surrender. When we draw back the arrowon our bow, it not only sends us further away from the treasure butalso away from the sacred space (tomb) of those who lived and diedthe path of surrender: a path their sacrifices place at our very own feet.

You must put the arrow to the bow: the directions as given are what weare expected to do -- nothing more, nothing less. I am reminded of anold story of a Sufi master who would say to anyone seeking to takehand (initiation): in order to be accepted into this Sufi order, you mustrecite the shahaadah (affirmation of being a Muslim) exactly as I sayit, intonation and all. He would then demonstrate how it was to besaid. Even if a person possessed all the other necessary attributes tojoin this order, if someone pronounced even a syllable different thanthe master, he would turn that person away. Some people assumedthe reason to be arrogance; others pondered if there was some hiddenmystical power in reciting the shahaadah precisely in this manner.

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One day, a disciple gathered the courage to ask the master why heinsisted on this pronunciation. This was a very risky thing to dobecause in this and many traditional Sufi orders disciples are notallowed to ask those in authority questions; such could result in beingexpelled from the order. But this proved to be an incident of grace,because instead of chastising the disciple or ignoring the question, themaster revealed the reason. He said if a person cannot followdirections as given, they are doomed to fail on this path. They willeither not do what is required and waste away in stagnation. Or theywill go too far adding things that will take them astray or bringunnecessary burdens. To follow directions as given is essential tofulfilling the purpose of the Sufi way, which is to reveal to the seekerOneness with the Beloved.

Often when we reject or add to divine guidance, an underlyingintention is to display our ego-based skills and power in some way. There is usually some degree of ego-based power we must exude: somelevel of effort to carry out the directions as given and some effort torestrain from going beyond what the directions call for. There is amiddle ground between doing too little and doing too much, betweenbeing lazy and overzealous. But many who commit to a spiritual pathtend to do too much. Therefore, we are warned: “but do not draw tothe full extent of your power. Where the arrow falls, dig and search! Trust not in strength, seek the treasure by means of piteoussupplication.” Exertion beyond merely fulfilling the directions as giventakes us beyond the treasure. But fulfilling the directions ascommanded allows the arrow to fall where the treasure is. There is agrace in being placed upon the mark. The next step in the directionscalls for appropriate exertion of effort, as we dig deeper to realize atreasure that was only a few steps away. Our own ego-based strength

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will lead us astray; but mere supplication to the directions as given --which often involve little to no ego-based strength -- allows us to beguided to the treasure. Often, by turning to our ego-based strengthand adding, even slightly, to directions given we turn a two-dayjourney into a lifetime quest that may not reach the destination.

In closing, let us be clear about what are the directions given. Many ofus may find ourselves in situations similar to the poor man: faced withhardships we would rather have an “easier” way of addressing. Andlike the poor man, we may pray but we don’t always hear that voicefrom the heavens declaring guidance. But, as Jalaal ud-Diin Rumi andtraditional Sufi orders stressed, certain guidance has already beenoffered to address whatever life situations we may encounter. InIslam, it begins with sharii’ah: the moral code and divine lawsMuslims follow. These are taken directly from the Qur’aan (theRevelation of the Beloved as received through the Prophet Muhammad,p.b.u.h.), the divine law given through the prophets, and the exampleof the prophets’ lives. Every major spiritual tradition has a code ofmorality that serves as an undeniable foundation for that path. Whether one looks at Islam, Christianity, Judaism, Buddhism, Yoga,Indigenous Spiritual Traditions, Traditional African Spirituality -- theyall begin with morality. Such morals include: not committing violence(although this doesn’t prohibit self-defense); not lying; not stealing;not committing acts of sexual immorality (i.e. adultery); not usingintoxicants; etc. These moral abstentions set the stage to practiceaffirmative spiritual observances, such as: prayer and meditation;selfless service of others; charity; cleanliness and purification;discipline; etc.

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Even if we never hear a voice from the heavens, these moral codeshave been as clearly communicated as the direction put the arrow tothe bow. For example the prohibition “Thou shalt not lie” does notinclude “except for when you can tell a little white lie for an apparentlygood reason and get away with it.” When we do such, we have drawnback the bow and shot the arrow beyond the directions given. This iswhy many people who have committed to a spiritual path for manyyears, put in consistent time and effort with various spiritual practices,have yet to find their “treasure.” Not only does this take us furtheraway from the treasure that was placed near our feet, it blinds anddeafens us to guidance. I remember one teacher who asked: If we donot heed the simple directions given, whose benefits are clear and forwhich there are no reasons to doubt, why should the Beloved grant usany additional guidance?

Part 2 will explore the second part of the poem, including realizing atreasure that is closer and greater than the treasure the arrow placedon the bow points to.

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The Treasure-Seeker - Part 2 of 2The Treasure-Seeker - Part 2 of 2The Treasure-Seeker - Part 2 of 2The Treasure-Seeker - Part 2 of 2May 14, 2014

He was engaged in this prayerwhen a Voice came from the Heavens, saying,

“You were told to put the arrow to the bow;but who told you to shoot with all your might?

Self-conceit caused you to raise the bow aloftand display your skill in archery.

You must put the arrow to the bow,but do not draw to the full extent of your power.

Where the arrow falls, dig and search! Trust not in strength,seek the treasure by means of piteous supplication.”

That which is real is nearer than the neck-artery,and you have shot the arrow of thought far afield

The philosopher kills one’s self with thinking.Let the philosopher run on: its back is turned to the treasure.

Most of those destined for Paradise are simpletons,so that they escape from the mischief of philosophy.

While the clever ones are pleased with the device,the simple ones rest, like babes, in the bosom of the Deviser.

(adapted from Selected Poems of Rumi,translated by Reynold A. Nicholson, p. 25 - 26)

* * *

It’s worth noting that despite how many people heard about thetreasure and set forth to find it, only the poor man who received

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directions in his dream found the treasure. What the Beloved decreesfor you is only for you, despite what others may do to obtain orprevent you from receiving it. Yet the treasure found underneath thearrow put to the bow (obedience to directions given) is not the real orultimate treasure. The treasures found in this world through surrenderto the Beloved are only pointers to a greater treasure that is nearerthan the neck-artery.

Regular readers of this blog should find it as no surprise that the line“That which is real is nearer than the neck-artery” refers to the Beloved. Al-Haqq is one of the ninety-nine names of the Beloved in Islam andcan be translated as The Real (Reality) or The Truth. This line is anexplicit declaration by Jalaal ud-Diin Rumi as to what the real treasureis, particularly since it mirrors a verse in the Qur’aan which states:

We verily created human and We know what its soulwhispers to it, and We are nearer to human than itsWe are nearer to human than itsWe are nearer to human than itsWe are nearer to human than itsjugular veinjugular veinjugular veinjugular vein. (Surah 50, Verse 16, emphasis mine)

The Beloved is so close within we cannot perceive It with our senses,which only perceive the outer. With every perception there is athought, and the realm of thinking is the philosopher’s domain. Everythought beyond the initial perception only takes us further away fromthe real treasure of the Beloved.

It is thinking that often takes us beyond carrying out directions asgiven, and the philosopher embodies the thinking approach to life. Inessence, the philosopher in Jalaal ud-Diin Rumi’s time sought toreduce everything to fit within the space of the mind: what it couldobserve, understand, and conceptualize. Philosophers even applied

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this approach to the Beloved, which is beyond perception. Instead ofseeking to quiet the mind to allow the guidance of the heart to prevail,philosophers worshiped their ideas of the Beloved instead of theBeloved itself. Often done subtly and without evil ambition, thisindeed is the mischief of philosophy, the folly of philosophy -- even ifpursued with sincere intentions. (Note: I mention sincere intentions,not sincerity which is built upon the foundation of surrender.)

Not only does such thinking (mind-based living) lead one beyond thereal treasure, it fuels a potentially endless drive further away from thistreasure while the clever ones are pleased with the device of thinking. Be honest: don’t you often feel a sense of satisfaction with coming upwith a good idea? And don’t you often look to apply such to your lifein some way? Well, how many ideas are part of your approach toreligion / spirituality? Or even looking beyond that: how much of yourlife is dominated by ideas and thinking? The more there are thefurther away we take ourselves from the real treasure.

Jalaal ud-Diin Rumi holds no punches in explaining the fate of such anapproach: The philosopher kills one’s self with thinking. This is not tosay we should not think: there is a time and place for thinking. But ifthe mind is the dominating force in how we live, especially ourspirituality, we are rendering our lives to spiritual death. By living insuch a manner, we increasingly make it more difficult to realizeoneness with the Beloved because of our own thinking. So to theextent we can abstain from any unnecessary thinking, we are betteroff. Yet when we seek to use the mind to curb the mind’s thinking, weoften create more thinking. For example, to think that I should stopthinking is another thought added to all the thinking I was already

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doing. How are we to escape this potentially endless cycle of thinkingonce immersed within it?

Most of those destined for Paradise are simpletons. We tend to use theterm simpleton in a negative sense nowadays, such as a person who isfoolish or gullible. But in Jalaal ud-Diin Rumi’s time, if you told asimpleton to put the arrow to the bow, the simpleton would do justthat. The simpleton would not think maybe I should pull the arrowback because that must be the reason I’m being given this direction. The simpleton would not analyze or change the direction: thesimpleton performs the direction as given, this is the wisdom of thesimpleton. This simplicity undercuts the thinking mind, particularlythe cleverness of the mind (and ego) that turns directions, such asdivine guidance, into devices that lead us astray.

One of the “greater” treasures of obeying directions as given is notalways the apparent result, such as the poor man finding the buriedwealth. To the extent we become open to living in a way that is notled by the thinking mind, within the quietude of simply followingdirections as given -- no thinking -- we allow ourselves to “hear” thatwhich is nearer than our jugular vein. We allow ourselves to be opento an inward orientation, to be guided by the heart (that innermostplace of being) even as we move through the external world with oursenses. And to paraphrase a saying of the Prophet Muhammad(p.b.u.h.): The Beloved dwells in the heart of the faithful. To realizethis real treasure, we need not pull back our bow, we need not think:we only need to follow the directions as given. Such obedience sufficesto quiet the mind, particularly when accompanied by humblesurrender, sincerity, and faith. When the mind is quiet, the whispersof the Beloved that speak through the heart cannot be denied.

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With continued obedience, living the wisdom of the simpleton, onecomes to realize for one’s self that thinking is so overrated. We trulydo not need to think as much as most of us do to live -- and often wedon’t even need to think at all. The Beloved is always offering usdivine guidance, but we often don’t “hear” it beneath the noise of thethinking mind. But when we quiet the mind and experience thisguidance for ourselves -- beyond an idea of what this may be -- suchexperience cultivates an enduring faith and trust in the Beloved. Thenwe are truly able to be the simple ones [who] rest, like babes, in thebosom of the Deviser. This state is beyond description, beyondthoughts and concepts. To the extent that we simply put the arrow tothe bow in every facet of our lives, we will find ourselves as wisesimpletons resting in the bosom of the Beloved.

The Prophet (p.b.u.h.) said,"The majority of those in Paradise are the simple,"

Who have escaped the snares of philosophy, of thinking.Strip yourself bare of overweening intellect,

That grace may ever be shed upon you from above.Cleverness is the opposite of humility and surrender,Quit cleverness, and consort with simple-mindedness,

with quietude of mind!

(adapted from E.H. Whinfield, M.A.’s translation ofMasnavi i Ma’navi: Teachings of Rumi, p. 446)

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Every pearl is telling you...Every pearl is telling you...Every pearl is telling you...Every pearl is telling you...May 28, 2014

Whenever you see any pearl,inside that pearl, in its other faceseek another pearl.For all the atoms are crying out,“I have a hidden treasure inside me.”

Every pearl is telling you,“Don’t be content with my beauty.The light that is shining on my faceis coming from the light burning inside me.”

I will be quiet,you don’t seem to understand the truth.Don’t shake your head saying,“I have a spiritual eye that sees and understands.”Don’t fool yourself.

(adapted from Fundamentals of Rumi’s Thought: A Mevlevi Sufi Perspective by Sefik Can, p. 89)

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Pearls are noted for their captivating luminous beauty. And withchoice pearls, within the light of the pearl there is another pearl,another manifestation of beauty. Within this visual wonder, there aremetaphors that speak to deeper truths about beauty.

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Among them is the Sufi call of going deeper and deeper in quest ofbeauty. Even for many who don’t limit beauty to skin-deep /superficial layers, there is often a pull that when we see somethingvisually beautiful we limit our adoration there. We tend to fixate onthe pleasant observables of beauty. Once enraptured with the beautyof the petals of the rose, how often do we inquire deeper of the essenceof such beauty?

Jalaal ud-Diin Rumi challenges us to go deeper: Whenever you see anypearl, / inside that pearl, in its other face / seek another pearl. Thatother pearl is within the light of the pearl, yet light is rarely seen byhumans. We see the consequences of light more easily: an object madevisible because of light’s presence, an object made to shine by lightreflecting upon it, but the light itself is often invisible to our eyes. Yetit is the light that speaks to a greater beauty, a greater jewel: For all theatoms are crying out, / “I have a hidden treasure inside me.”

If one may dare to say there is a purpose to beauty, one can declareamong such purpose is the aim of realizing the hidden treasure inside. But this treasure very rarely reveals itself explicitly, and appears evenmore subtle when emanating from within one’s own mind / body. Thisis partly why it is easier for a person to notice the beauty of a pearl,the beauty of a friend / lover over the beauty emanating from withinone’s self. The challenge of such discernment becomes even moredifficult with the mental noise of preferences: perceiving what ispleasurable to the senses to be beautiful and what is unpleasant asugly. If we can quiet the chatter of these preferences, and look to thelight of beauty that illumines the pearl’s form, we too may realize whatJalaal ud-Diin Rumi declares: Every pearl is telling you, / “Don’t becontent with my beauty. / The light that is shining on my face / is

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coming from the light burning inside me.” Literally every objectbeholding beauty is saying this, not with its form that we tend to adorebut the burning light that shines beautifully upon forms. But thislanguage is not of the mind, a synthesis of external and outward-oriented concepts and observations; the burning light is of thelanguage of the heart, of sights unseen yet still “perceived” in waysthat confound the mind’s logic. To the extent we become content andcaptivated with what the mind perceives of beauty’s expressions, weignore the heart’s more subtle awareness of the essence of beauty. Ifwe are to heed Jalaal ud-Diin Rumi’s counsel to go deeper, we mustrest in quietude.

I will be quiet, / you don’t seem to understand the truth. Here, Jalaalud-Diin is demonstrating the way to realize beauty’s essence. He is sodevoted to this way he doesn’t even seek to explain it to those whodon’t understand. Such explanation requires the noise of seeking toconvey with the mind to another mind that this is something the mindcannot understand. In fact, he warns anyone who thinks: “I have aspiritual eye that sees and understands.” / Don’t fool yourself. Theessence of beauty is not something to be understood just as the eyesees not light itself. Instead, it is when the mind is emptied ofobservations and understandings that the mind ceases to impede themore subtle yet profound language of the heart. Commitment to suchquietude of mind calls for deepening humility. So many traditionalSufi practices seek this aim. And within such expanding humility thelight burning inside reveals what it reveals to the open, receptive heart. Such revelation is the domain of the essence of beauty, of which allmanifestations of beauty are but drops of an endless ocean. When wecome to realize this, as much as we may still enjoy the lesser (outer)manifestations of beauty, we will always be drawn to the more

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profound and endless essence of beauty. We will also see that thebeauty of the pearl is truly in everything, even if veiled by forms thatturn away from that inner light thus giving the appearance of beingother than beautiful.

Also know that if we come to “see” the Light, we are able to see all theobjects the light illumines. Not that we need to be All-Seeing, butnothing within the Light will be beyond our ability to “see” it: nothingwill prevent the Light from revealing any object (and its attributes) tous. The Light of the Beloved covers all of creation. But, perhaps moreimportantly, we will realize how this Light is within: the invitation tosurrender everything in every single moment to be a perfect reflectionof that Beautiful Light we call the Beloved. In every instance of beautyis the sacred invitation to receive the revelation of the Beauty of allbeauty, the Beloved. And every pearl is suggesting in its own quietway for us to embrace the quietude (of mind) that allows thisrevelation to be...

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In our every breathIn our every breathIn our every breathIn our every breathJune 11, 2014

We are those who have found our healing ointment from Love,And who have offered our breaths to Love in every moment.So that every breath of ours may go toward Love,Love finds its own breath in our every breath.

(from The Quatrains of Rumi, translated byIbrahim Gamard and Rawan Farhadi, p. 452)

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The fullness Love is beyond definition because, in the Sufi context,Love is the Beloved. Often any descriptions offered of Love and itsattributes are intended to aid us in navigating the trappings of dualityso that we surrender to that Oneness that can only reveal Itself. Aperson cannot find Love because Love is always here, in the heart ofevery being; every thought, action, and outward inclination we partakeof veils this unhidden Truth. Even language such as “lover” and “theBeloved” seek to reveal where we make distinctions from the pervadingOneness of Love by acting in ways that distinguish “I” (ego) in theillusion of duality. There is a hadith, saying of the ProphetMuhammad (p.b.u.h.), that states that the Beloved declared: “I was ahidden treasure wishing to be known.” In Oneness the Beloved cannotknow itself because every point of knowing requires at least two pointsof distinction: a subject and an object. But in Oneness there is onlyOneness. Just as the eyeball never sees itself, it became “necessary” tounleash creation so that this knowing could occur. But it is notalways a linear and logic knowing. Anytime we encounter something

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in union in which the “individual I” disappears, we have approachedthe threshold of Love: a doorway to that which no words will suffice toexplain. Beyond this threshold is the life of Life, unfolding as anendless ocean of eternal Eternity.

We are those indicates that Jalaal ud-Diin Rumi is talking about adistinct group, not a general reference to humanity or even the fold ofthose who seek Love. What is the distinction: those who have foundour healing ointment from Love. There must first be an illness beforehealing can occur. And for how many of us are illness and sufferingthe escorts that bring us to the table of spirituality? It may be helpfulto understand illness in a larger context as being hardships that bindus to worldly existence, which are different than hardships that pruneus for spiritual growth.

From the Sufi perspective, the root of the overwhelming majority (ifnot all) illnesses is that we turn away from the Beloved and our heart,that innermost place within which is a dwelling for the Beloved. Wethen often accompany such turning away with acts that cover theheart, often acts seeking or providing temporary pleasure. Suchpursuit fills the mind with impressions that we should seek relief(healing) outside of ourselves (in the world). This not only covers withdust the path leading inward to the heart, but subjects the mind tooutward-oriented habits that can be very difficult to break.

Even worldly people acknowledge the healing power of Love, but rareare those who surrender the whole of their lives to the healing balm ofLove. Such surrender calls for turning every single aspect of one’s lifeto Love and then turning inward to the heart. Perhaps traumatic andintense episodes of suffering will turn one to a path that points to the

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heart, but people often abandon these when they start to feel better. They return to thinking they can navigate their challenges andillnesses with the mind, seeking healing and relief from externalthings. Of course, these only prove to be fleeting at best. But thosewho this quatrain refers to surrender the whole of their lives to Love,offering our breaths to Love in every moment. We should rememberthat surrender in the Islamic context is always complete and withoutconditions; there is no such thing as partial surrender in traditionalIslam.

Rare do we stop to think that every single breath can turn us toward oraway from Love and the heart. The call of surrender demands that werender every single breath toward Love. Consider how many breathsyou take in a minute, an hour, a day. And how these days culminateinto months, years, and decades. How many of these breaths haveyou taken with at least the intention of turning inward toward theheart? Given the intense conditioning of the world, particularly in thisday and age, if we don’t at least have the intention of turning inwardour breaths most likely turn us outward and away from the heart. Having the intention doesn’t guarantee fulfillment, but the presence ofa pure intention at least acknowledges that every breath beholds asacred opportunity. Setting this intention to certain spiritual practicescan then pave the way, through surrender, to allow Love to draw ourbreaths to it. For this reason, meditation is embraced as a dailypractice for many traditional Sufi orders.

We should be clear that we cannot breathe our way to Love. But,given the creative ingenuity of the mind, we can certainly breathe ourway to an idea of Love. As much as Love can reflect upon ourthoughts, no thought can fully encompass or even comprehend Love.

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Yet the mind can be such a barrier, embossed in the habit of having todo something -- even if that action is to think.

Consider this: is the thought of a tree a tree? A tree can be right infront of your eyes, simply being as it is, but if you formulate a thoughtof the tree (such as an opinion that it’s pretty) now there is thethought of the tree and the tree, two “entities” instead of just the tree. We mostly think in bunches, so in most situations once we startthinking about the tree we may have anywhere from five to fiftythoughts: assessments of its many characteristics as well as opinionsabout if we find these attributes favorable or not. So quickly and oftenunaware the tree itself gets clouded in a barrage of thoughts weconceive and add to the simple sight of the tree.

Setting the intention is not so much an affirmative act but instead anacknowledgment of this tendency of the unrestrained mind combinedwith the willingness to restrain this tendency. When embraced withsincerity, the practice of intention can start to still the active habits themind has fallen into. Just as if you were a driving a car 90 miles perhour and needed to turn around, it would make sense to apply to thebrakes and reduce your speed before turning. The practice of intentioncan be used in a manner similar to applying the brakes, slowing downthe outward-oriented activity of the mind. But then comes the choicewe make within the domain of free will: to surrender and allow Love todraw its breaths to It or not.

We should not underestimate the importance of surrendering our freewill. Such calls for complete honesty. We can delude ourselves intothinking we are truly surrendering, even put forth a grand spiritualfacade, but if we hold on to even one little preference Love sees our

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bluff. And as Love does not compel, rarely will It draw our breaths toIt if this is the case.

So we set the intention by offering our breaths to Love in everymoment. This means offering our breath in every single moment, notmaking a promise from here until we die to offer our present andforthcoming breaths. In fact, spiritual practices such as meditation aredesigned to set an undistracted time and space for just this -- outsidethe countless pulls of daily activity. As we deepen our surrender in“practice time,” we are more easily able to do so in the midst of normalworldly activities. Most will have limited success at first, as somethingwill come along that pulls our breath outward through the power ofdesires. When you want and seek something, that is what you arebreathing for in that moment. The task then is to return our focus tothe intention. With continued dedicated practice (and perhapsguidance from a teacher), we approach the station where we relinquishthe habit of the outward pull of our breaths. When such mentalactivity has diminished, we can then turn inward -- toward the heart --to genuinely allow that every breath of ours may go toward Love. Then, in the deepening stillness of such allowance, Love finds its ownbreath in our every breath. Love yearns to do so but, as stated earlier,in respecting our free will Love rarely compels Its breath into ourbreaths.

This goes beyond the thought of allowing every breath to go towardLove, because even the thought of doing such adds multiple thoughtsto what is simply surrender, allowance, and stillness. Yet when onebecomes aware that one’s mind operates in such a way, and then setsto restrain this activity, embarking upon this approach with sincerityhas been found to be a fail-proof way to allow Love to find its breath

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in one’s very own breath. When this happens one’s breaths,intentions, even one’s self “disappears” into the Oneness of Love,where there is only Love, only the Oneness that is Love.

not even to be lovingor to be loved,

not even to be the loveror the beloved,

surrender to loveto let love breathe

to let love be

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That person is drowned when... - Part 1 of 2That person is drowned when... - Part 1 of 2That person is drowned when... - Part 1 of 2That person is drowned when... - Part 1 of 2June 26, 2014

Absorption is such that whoever enters it is no longer there. They make no more efforts, they cease to act and move. They areimmersed in the water. No action is their action; it is the action of thewater. But if they flail about in the water with their hands and feet,they are not truly submerged. If they utter a cry, “I am drowning,” thistoo is not absorption.

Take the famous utterance, “I am Allaah.” Some people thinkthis is a great pretension, but “I am Allaah” is in fact a great humility. Those who say, instead, “I am a servant of Allaah” believe that twoexist, themselves and Allaah. But those who say, “I am Allaah” havebecome nothing and have cast themselves to the winds. They say, “Iam Allaah” meaning, “I am not, Allaah is all. There is no existencebut Allaah. I have lost all separation. I am nothing.” In this thehumility is greater.

This is what ordinary people don’t understand. When theyrender service in honor of Allaah’s glory, their servanthood is stillpresent. Even though it is for the sake of Allaah, they still seethemselves and their own actions as well as Allaah -- they are notdrowned in the water. That person is drowned when no movement,nor any action belongs to them, all their movements spring from themovement of the water.

(adapted from Fihi Ma Fihi,translated by A.J. Arberry, p. 83 - 84)

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Fana fillaah is an Arabic term which is often translated as“annihilation in Allaah” or, as the above translation phrases,“absorption” into the Absolute. This station is beyond description, yetsaints and prophets who “reach” this state have sometimes tried to usewords to convey what this state beholds as well as encourage others. For example, to say “one exists and yet does not exist at the sametime” defies logic. On the level of the mind, either one exists or onedoes not exist -- each aspect of this duality is predicated on the othernot being for it to be. But when we come to fana fillaah, the statementis not incorrect or contradictory. In such annihilation (if this word isnot too strong), we exist and yet do not exist in the “unveiled”pervading Oneness that is the Beloved.

With that said, forgive me if my words fail to precisely convey whatwords cannot fully capture. It is for this reason that many who“reach” this state utter no words regarding it, instead transmittingfrom heart to heart what they wish about this state to whom they arecalled to share with.

Absorption is such that whoever enters it is no longer there. Who isthis whoever who is no longer there? Who is this “I?” Many are theclever minds who are fluent in spiritual jargon and reply this “I” is theego. But what precisely is this, beyond concepts, on a practical level? What is the basis of this “I?” Take a moment to ponder this. Really,stop reading for a moment and contemplate this?

Would you consider yourself “I” if you had no body and mind toproject upon? For most people, the body and mind are the canvas fortheir identification, even if done in subtle (and dare I say, spiritual)ways. Yet the body and mind are not “I,” even if we project an ego-

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based identification upon them. And it is not the body and mind, orthe life lived through these, that need to be no longer there forabsorption to occur.

Let’s use an example to explore this. Most humans would agree thatthe sun doesn’t have an ego -- if it did, this world might be in serioustrouble. And according to many spiritual traditions, including Islam,the ultimate source of the sun’s power is The Beloved. So if theBeloved uses the sun to shine light upon the world, does the problemof ego-based (mis)identification lay with the form of the sun emittingrays of light? Does the sun develop an ego because this occurs? Where there is no misidentification, portents of creation serve their(divinely) intended purposes without confusion. Although the formsmay be distinct on the relative plane, on the level of purpose there isno distinction (separation) between the Beloved, the sun, and the sun’slight fulfilling divine will. Just as this is with the sun, so can it bewith the human who restrains one’s ego and ego-basedmisidentification and tendencies.

It is not necessary to discard the ego for absorption to happen;matured and deepening restraint is sufficient for this no longer there tooccur. But know, that within such restraint the ego has been knownto dissolve itself -- particularly for those who not only “reach” thisstate but dwell unendingly in it. We should not forget that, regardlessof what we may think, the spiritual “journey” often begins with theego. (I put “journey” in quotes because, as many masters haveconfirmed, you (that innermost essence) are the destination.) As wedeepen into this “journey,” particularly those on mystic paths such asSufism, we realize the “journey” calls for the ego to be no longer there. To ask the ego, which we embark upon this “journey” with, to

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annihilate itself borders on the edge of true insanity. But restraintachieved through discipline and commitment to a spiritual practicearrives at no longer there, where the ego is no longer the determiningand motivating force of how we live.

We should be clear: restraint does not mean a subjugation of the freewill. To replace the pulls of the ego with another set of pulls is not thetraditional approach to restraint. The pulls of the ego usually blindlypull us to act and think without any consideration: I like pizza, I seepizza, I’m buying a slice of pizza without any conscious thoughtinvolved. But if I embrace a practice of restraint that forbids me fromeating pizza, as I choose to uphold this decree, the pulls of the ego aremade more evident. Bearing the resistance of restraining these pulls, Istart to see what impressions lay in the mind that I’m allowing todominate my thinking patterns and behavior. Once I’m aware ofthese, then it’s a matter of free will to choose to be pulled by the ego orto consider other factors, such as the heart, wherein the guidance ofthe Beloved is always guiding. In this place of discernment, we areactually able to more fully utilize the free will granted to us, even if thechoice is to restrain the ego to a strict code of ethical behavior. Countless saints have done so knowing that if you give the ego acentimeter, it will seek to take the whole universe.

A grounded spiritual practice is sufficient to restrain the ego andpenetrate the (many) veils that cover the heart, where the Oneness thatis the Beloved dwells. When we rest in the endless depth of the heart,we are immersed in the water. No action is [our] action; it is the actionof the water. The action of the Beloved performed through the portentsof creation, even our bodies and minds. And sometimes even throughour restrained egos.

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Most of us, rooted in ego-based living, live in ways that take us awayfrom the water. Restraint through spiritual practice becomes a meansto return to the water, if we so choose: whether through “self” effort oradhering to the guidance and grace of a teacher / master. The effort ofupholding such restraint can lead to confusion as to how this relateswith the effortlessness of absorption. There is a place for effort in thisequation: in getting back to the water we’ve foolishly wandered awayfrom. But once within the water, all effort should cease. Therefore,Jalaal ud-Diin Rumi states: But if they flail about in the water with theirhands and feet, they are not truly submerged. For some, upon initiallyentering the water, we may need to exert effort to not leave it until thetendencies which led us away from the water have been diminished bycontinuing restraint. Such effort includes upholding ethical codes ofbehavior (which begins with restraining from doing “wrong”). It alsoincludes affirmative effort, such as living virtues or carrying outpractices given by a teacher. But once this effort places us back in thewater, if we seek fana fillaah, we must surrender even these.

Don’t get this twisted: many saints who regularly “reach” this statemaintain a regular spiritual practice. Such contributes to sustainingan atmosphere of body and mind that keeps an open door to the stateof fana fillaah. This keeps them in the water but near the surface. Butwhen the deeper currents of the Beloved pull forth, these saints leteverything go to be completely drowned. They don’t flail their armsand legs imitating the motion of drowning; instead they surrender tolet the water fill their lungs, completely surrendering any claim to life. Within this state if there is any movement of body and mind, it is thecurrents of the water that move, speak, and act -- even if they seem toperform the same service they previously performed through self-initiative. When one is drowned regularly and begins to rest within

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this state, it starts to efface the holding points of ego identification. When all the pillars of the ego are effaced, one comes to dwellunendingly in this state. One has died to “the self,” one’s body andmind remaining to serve only the will of the Beloved even if thatperson appears to be living one’s own life.

So to summarize, for most people the motion of spiritual practiceemanates from the sense of “I,” even if it is a deeply restrained ego. But in fana fillaah, all motion comes totally from the water of theBeloved, those deep currents of Love and Truth that pervade allexistence. To emphasize this point, Jalaal ud-Diin Rumi states: If theyutter a cry, “I am drowning,” this too is not absorption. Even to bearwitness to this state happening indicates one is not in it, for being thewitness indicates duality: a separate entity that is watching the workof the Beloved and allowing it occur. In fana fillaah, there is only theBeloved, no one else to witness it -- even if aspects of creation arethere to be used by the Beloved, such as a body and mind. When onedrowns, all there is is the water and what the water beholds andmoves.

Don’t think that uttering the cry of I am drowning is limited to words:many imitators of this state utter this cry with clever actions thatpresent a facade of being spiritual. To address this, Jalaal ud-DiinRumi references a phrase famous among Sufis: Anal Haqq, which isoften translated as “I am The (Ultimate) Truth” or “I am Allaah.” Thisis different than “I am drowning.” We’ll begin Part 2 examining this.

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That person is drowned when... - Part 2 of 2That person is drowned when... - Part 2 of 2That person is drowned when... - Part 2 of 2That person is drowned when... - Part 2 of 2July 9, 2014

Absorption is such that whoever enters it is no longer there. They make no more efforts, they cease to act and move. They areimmersed in the water. No action is their action; it is the action of thewater. But if they flail about in the water with their hands and feet,they are not truly submerged. If they utter a cry, “I am drowning,” thistoo is not absorption.

Take the famous utterance, “I am Allaah.” Some people thinkthis is a great pretension, but “I am Allaah” is in fact a great humility. Those who say, instead, “I am a servant of Allaah” believe that twoexist, themselves and Allaah. But those who say, “I am Allaah” havebecome nothing and have cast themselves to the winds. They say, “Iam Allaah” meaning, “I am not, Allaah is all. There is no existencebut Allaah. I have lost all separation. I am nothing.” In this thehumility is greater.

This is what ordinary people don’t understand. When theyrender service in honor of Allaah’s glory, their servanthood is stillpresent. Even though it is for the sake of Allaah, they still seethemselves and their own actions as well as Allaah -- they are notdrowned in the water. That person is drowned when no movement,nor any action belongs to them, all their movements spring from themovement of the water.

(adapted from Fihi Ma Fihi,translated by A.J. Arberry, p. 83 - 84)

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We continue with the phrase, “I am Allaah.” Remember, in ArabicAllaah is considered the greatest name of the Beloved, the Absolute. InSufi circles, the phrase “I am Allah” is often a reference to the mysticMansur Al-Hallaj who was martyred for uttering this.

Mansur Al-Hallaj was born in 858 AD (244 AH). Unlike many Sufis ofhis time, he taught openly regarding the Sufi way despite the danger ofthis leading to “ordinary people” misunderstanding mystical matters. As tradition relates, one day while he was in an ecstatic state he boldlydeclared: Anal Haqq, “I am (Absolute) Truth.” Haqq is one of thetraditional ninety-nine names of Allaah, so contextually in Islam thisis the same as saying “I am Allaah.” Proclaiming such in an Islamicsociety is regarded as blasphemy and could be punished by death. Mansur was imprisoned and, after refusing to ask forgiveness for his“crime,” he was executed. Even as he was being dismembered duringthe execution, he held firm to his innocence. Some versions of hisstory say he even continued to say Anal Haqq as his arms and legswere cut off. He was martyred in 922 BC (309 AH).

Certainly one based in the ego can make this proclamation from aplace of great pretension, but this is not the case with Mansur Al-Hallaj. For him, this is s person drowning all one regards one’s self tobe into the water of the Beloved, a surrender of great humility. It isnot the ego being the determining and motivating force of one’s life, asaddressed in Part 1, but something deeper. Yet, for many of us whoapproach this state, we do so through surrendering the ego to Allaah:the ego making the determination to surrender through restraint. Thiscan lead to confusion among ordinary people because most who reachthe station of “I am Allaah” do so through the station of “I am aservant of Allaah.”

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What does it mean to be a servant of Allaah? This term is sometimestranslated as being “a slave of Allaah,” but the practice of slavery inArab culture had significant differences than European and Americanapplications. The Arab slave, in a traditional context, was a status ofbondage yet did not undercut the dignity of those enslaved. One oftenbecame a slave by basis of debt, financial or morally (such as amendsfor committing a crime), or being a prisoner of war. In some instancesa person voluntarily agreed to be a slave because they lacked themeans to provide for one’s self. Yet one was not denied citizenship byvirtue of being a slave, as in Europe and America. By virtue of being acitizen, slaves were protected by legal rights: such as the right to marryfreely, to own property, to engage in business and trade, to vote andparticipate in government, etc. Those the slaves served also had a dutyto provide certain things to the slave: for example a “master” would beobligated to provide adequate housing, clothing, and food if a slavecould not provide such for one’s self. Also, the term of slavery wasclearly set, either to a determined length of time (such as a number ofyears) or how long it took to work off what was owed. The Arabapproach to slavery is more similar to the European practice ofindentured servitude, which is why I prefer to use the word servant.

There are some noted themes in how early Muslims surrendered to beservants of Allaah. They acknowledged that all humans have acontinuing debt to the Beloved, who not only creates but sustains allof creation. Since one cannot repay this debt, Muslims surrender to beservants of Allaah. Some also hold since humans commit sins andengage in pursuits other than the purpose of our creation as anotherreason to surrender to servitude. But being a servant means we arealso endowed with certain rights: such as the right to be providedguidance from the Beloved as well as the means to provide for our

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basic needs. Also among such rights is free will, which is whytraditional emphasis holds heavily to the edict that there is nocompulsion in Islam. The term of such servitude is also clearly set:from birth to death. Islam holds that after death, souls rest until theDay of Resurrection when faithful servants will be granted freedomand the reward of Paradise. As for unfaithful servants, they will bepunished for not fulfilling the conditions of servitude.

There is an irony in being a servant of Allaah: the Beloved accepts usin such servitude to groom us to be free. For many, that freedom is theindescribable beauty of Paradise after death. But for the mystic, theultimate freedom is the Beloved Itself, which can be realized even inthis life. It is the station of “I am Allaah.” Here, there is only theOneness of Allaah. In the station of “I am a servant of Allaah,” there isthe ego and Allaah -- even if the ego render[s] service in honor ofAllaah’s glory. Through the conditions of servitude, particularlyfollowing the commands of Allaah as given (no changes), the motionsof the ego are restrained and directed so that the veils that cover anddistort the Oneness of Allaah are dissolved through fulfilling theMaster’s commands. By fulfilling these commands with discipline,commitment, sincerity, faith, and other virtues, the motions of the egoare dissolved until eventually, when there is no motion of the ego, theego dissolves itself.

I stress that this path of dissolution occurs through the performance ofservitude, not the effort (motions) of the ego although the ego engagesits motions in service. And when the ego is no more there is nothingto get in the way of Allaah being. At this point, the servant disappearsinto the service which is guided and moved by the water of Allaah. Wecan literally remove the words “a servant of” from the phrase “I am a

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servant of Allaah.” All that is left is: “I am Allaah” meaning, “I am not,Allaah is all. There is no existence but Allaah. I have lost allseparation. I am nothing.” In this the humility is greater. This is so,in part, because the humility of the Master who frees the servant isgreater than the most perfect servant who serves with the best ofservice.

There is nothing greater than Allaah, the Ultimate Truth, the UltimateReality, the Most Patient. It is for the sake of grooming us to realizeand be Oneness with this that the wise surrender to be servants of theAbsolute. That which is the Ultimate Cause, which all conditionsserve. Through the perfection of service, the lover becomes the bestlover who dissolves into the Love of the Beloved, the only Reality thatis. This is the water we are invited to drown within...

Thus it is that eternal life is gained by utterabandonment of one's own life. When Allaah appearsto Its ardent lover the lover is absorbed in It, and notso much as a hair of the lover remains. True loversare as shadows, and when the sun, As-Shams, shinesin glory the shadows vanish away.

(adapted from E.H. Whinfield, M.A.’s translation ofMasnavi i Ma’navi: Teachings of Rumi, p. 230)

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The four friends who censured one anotherThe four friends who censured one anotherThe four friends who censured one anotherThe four friends who censured one anotherJuly 24, 2014

Four friends went to the mosque to say their prayers. Each one dulypronounced the Takbir (which begins the prayer), and was saying hisprayers with great devotion. As they prayed, the Mu’azzin (the personresponsible to make the call to prayer) happened to come in. One ofthe friends immediately called out, “O Mu’azzin, have you yet called toprayer? It is time to do so.” Then the second friend said to the first,“Ah! you have spoken words unconnected with your worship, andtherefore, according to the Hadith, you have spoiled your prayers.” Thereupon the third friend scolded the second, saying, “O simpleton,why do you rebuke him? Rather rebuke yourself.” Last of all, thefourth friend said, “Allaah be praised that I have not fallen into thesame ditch as my three companions.”

(adapted from Masnavi i Ma’navi: Teachings of Rumi,translated by E.H. Whinfield, M.A., p. 146 - 147)

* * *

Prayer is one of the five Pillars of Islam. Some limit it to just the fivedaily prayers, but a more expansive look reveals a deeper wealth in theart of prayer. When one takes the shahaadah, the first Pillar of Islam,implicit in this vow of affirmation is a commitment to an ethical codeof behavior. In this vein, the shahaadah becomes the foundation uponwhich one fulfills the other four pillars: what deepens the embrace ofthe other pillars is the moral restraint of the ego that allows theBeloved to draw us toward It. Remember, there is no compulsion ofany kind in Islam, so extremely rare it is for the Beloved to draw one

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toward It against a person’s freewill. But genuine surrender of the egoto a moral code serves as an invitation to the Beloved to draw onenear...

It is on the basis of the shahaadah that a Muslim willingly embracesthe obligation of performing the prescribed five daily prayers. Suchembrace is encouraged by the communal nature of Islam: in traditionalIslamic societies all social life ceases when it’s time to pray so thecommunity of Muslims may gather to make their prayers together. Asthe Mu’azzin makes the call announcing that it is time to pray,Muslims shift their focus from worldly affairs to prayer. When this isembraced collectively it becomes less of a burden and more of acelebratory duty.

The five times of prayer are set, in part, to promote a continuedremembrance of the Beloved throughout the day. In traditional Islamicsocieties, the calendar day begins at sunset, so the first prayer is madeshortly thereafter to set the tone for the day. When dusk has fadedinto the dark of night, another prayer is made before most of thecommunity retires for the night. The next prayer is performed at dawn,before the sun rises, just before people embark upon their work of theday. People then tend to their social duties (work, service, caring forchildren, elders, etc.) until mid-day, the next time for prayer. Thensome take rest in the heat of the day or return to their duties until themid-afternoon prayer. Following that, time is often dedicated to familyand community matters until sunset, beginning the next day in prayer.

Within such an approach, there is never too much time spent in thewaking hours before engaging in prayer. And one of the intentions of

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prayer is to turn one’s attention wholeheartedly to the Beloved. Inrealizing this purpose, some expand this pillar beyond the fiveobligatory prayers to include additional prayers as well as meditation,chanting, singing and dancing geared toward zikrullaah, remembranceof the Beloved.

As one moves beyond the mental level of prayer, to be brought throughquietude of a concentrated mind to the heart, one realizes prayer to bea refuge of devotion in this world. It is said the Prophet Muhammad,peace be upon him, was constantly in prayer, sometimes praying untilhis feet and ankles swelled. It is said, and I’m paraphrasing, that inprayer he found himself within the hands of Allaah. The lover findingpeace and bliss resting within the hands of its Beloved. He alsodescribed prayer as the mi’raaj of the faithful, in which one wasascends beyond the heavens to the Beloved.

Within such devotion, we are brought beyond the duality of right andwrong to the beauty of Oneness. Yet the conditioned mind can turn usfrom Oneness back to the mundane realm of duality, which brings usto the story. Note that Jalaal ud-Diin Rumi states that each friend wassaying his prayers with great devotion. Then one of the friends noticedthe Mu’azzin who had not made the call to prayer, and this pulls thefriend out of prayer. This judgement is made by the unrestrained ego. He may be correct in his assessment of the Mu’azzin’s error, but inbeing right he is blind to the greater error of being pulled from prayer’sdevotion. And this is done in a more subtle manner than obviouserror: the spiritual ego (which is right) is more delusive than the veilsof evil but just as entrapping.

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The words are the traditional Islamic prayer are prescribed with spacesfor the one praying to include selected portions of the Qu’raan. Whenone is immersed in such prayer, there is no space within the prayer tojudge others. In fact, the Qu’raan repeats frequently that only theBeloved is the Best of Judges, and in only limited situations shouldhumans act as judges: such as applying a situation and a person’sactions (not the person) to the standards of divine law. When wejudge, we not only assume a responsibility of the Beloved, butjudgment turns us from the devotion of prayer (and other spiritualpractices). It is in the devotion of prayer that we move beyond theroutine of words and postures, beyond the level of the mind and body,but deeper toward the heart where we are brought near to the Beloved. It is our duty to guard our prayers from our ego through restraint -- forexample, acknowledging the judging thought but then returning one’sconcentration to performing the prayer. When we do so the Belovednot only protects our prayers, but the treasures realized throughprayer.

When we genuinely realize the preciousness of devotion, we will becareful to not allow the judging mind to pull us from anything thatturns us toward the heart. Yet resting in this devotion doesn’t stop themind from pulling us away from devotion’s treasures. We are wise toprotect our devotion by restraining the mind from judging at all timesat all timesat all timesat all times,not just when making prayers. Whenever we judge, we place andempower impressions in the mind that one of the mind’s tasks is tojudge. Once such an impression is in the mind, the mind often lacksthe discretion of when to do or not do it. So if you judge in onesituation, there’s nothing in the mind that will stop it from judging inany other situation, including during prayer. If we wish to not polluteour prayer with judgements, we would be wise to refrain from all

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judgement. This doesn’t mean being blind to the errors of others, aswill be addressed, but it does mean not calling out the errors of others.

As the story continues, the contagiousness of judging is made evident. From the first friend’s judgement springs the second friend’s judgment:“Ah! you have spoken words unconnected with your worship, andtherefore, according to the Hadith, you have spoiled your prayers.” Thisis certainly one of the teachings of Muhammad (p.b.u.h.), but inreminding the first friend of this, is not the second friend committingthe same error? How often when we bring attention to the errors ofothers do we do so in a way that is also wrong? And are oblivious toour wrong because we're so concerned with being right? The secondfriend’s judgment becomes an invitation to the third friend’s judgment,as he interrupts his prayer to say: “O simpleton, why do you rebukehim? Rather rebuke yourself.”

So easy it is to see and call attention to the errors of others while beingblind to and failing to prevent one’s own errors. Given the communalnature of Islam, the contagiousness of wrong is treated as a greatdanger. The error of the second friend is an outgrowth of the error ofthe first friend; and the error of the third friend follows the error of thesecond friend. If the previous friend refrains from committing hiserror, this may be sufficient to prevent the following friend fromcommitting his. In the same manner, if the first friend remained in thespace of devotion, this may have been sufficient for all the friends todo so.

But, as stated earlier, we are not called to be blind to the errors ofothers. The words of the fourth friend acknowledge the errors of hisfriends when he says: “Allaah be praised that I have not fallen into the

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same ditch as my three companions.” Instead of calling out theirerrors, the fourth friend acknowledges them and turns to the Beloved. If when witnessing others’ errors, we turn our attention to the Beloved,we will find it easier to not only refrain from committing those errorsbut also from calling them out. In this way, we are not turned awayfrom the Beloved, even if brought back to the level of the mind; from amind whose attention is turned toward the Beloved, one can moreeasily be drawn back to the depth of devotion.

Prayer and other spiritual practices of devotion and remembrance ofthe Beloved are such treasures when we are drawn into the depth ofthese. In such depths we are turned toward and brought near to theheart, in which the Beloved dwells. We would be wise to protectourselves from judging others and other mental (ego-based) activitiesthat turn us from the Beloved. But such protection is not establishedonly when we are engaged in these practices; any time we see the mindpulled in a way that turns our attention from the Beloved, this is alingering danger. In these instances we can turn our attention to theBeloved. Such “mere” turning of attention is sufficient to protect thetreasures of devotion, of remembrance, of being brought near to theBeloved.

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The Beloved looks at your heartThe Beloved looks at your heartThe Beloved looks at your heartThe Beloved looks at your heartAugust 7, 2014

The world, the Beingness of Allaah is very great and spacious. You’ve put it in a box: “It’s only this that my intellect perceives.” So,you’ve confined the Creator of the intellect inside the intellect. Whatyou imagine is not the Prophet -- that’s your Prophet, not Allaah’sProphet. You’ve read your own picture -- read the Companion’spicture. You’ve read your own page -- read the Companion’s page!

... Where is the heart? Is it this common heart that isaddressed in preaching and that is given the advice, ‘Purify yourself ofvileness, miserliness, and blameworthy qualities so that you may bedelivered from hell!’ Of the attributes of the heart, say just this muchfrom the Hadiths:

‘Neither My heavens nor My earth contain me, but the heart ofMy faithful servant contains and embraces Me.’

‘The heart of the faithful one is between two fingers of the All-Merciful.’

‘The Beloved looks at your heart.’

(adapted from Me and Rumi: The Autobiographyof Shams-iTabrizi, translated by William C. Chittick, p. 131)

* * *

These are the words of Shams-al Tabriz, that wandering mystic masterwho turned Jalaal ud-Diin Rumi to the door of the heart. It wasn’t thatJalaal ud-Diin didn’t know of the heart prior to his encounter withShams: as an Islamic scholar, mystic, and teacher, the subject of theheart had a constant presence in his life. But these were all ideas,

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mental stuff within the box of the mind. Jalaal ud-Diin Rumi’s timewith Shams first challenged, then brought him beyond the box of themind to the unending reality of the heart, wherein the Beloved dwells.

The world, the Beingness of Allaah is very great and spacious, some sayendless. One of the purposes of the Sufi path is to come to a genuinerealization of this, beyond just concepts. There are many who areconscientious of this idea of endlessness yet live life in a (mental) box -- even if the walls of this box seem expansive. When this statement isconsidered with the hadith that the Beloved lives in the heart of thefaithful, it is revealed to us that within our heart is an endlessnessbeyond words. And if this endlessness is within us, why do we reducelife to the limitations of the mind -- particularly the confines of whatthe ego identifies with, pursues (as pleasures), and seeks to avoid? This is done when the endlessness of the Beloved is just another idea. When we genuinely realize what this idea points to, the experience ofendlessness reveals the utter impotence of any limitations we hold to.

This is not to say the mind, body, and physical world we live withinare without limitations: by all means, these have limitations that weare wise to respect. But in realizing endlessness, even theselimitations become components of an endlessness that is not limited byany conditions. The most prominent of these limiting factors is themind. If we don’t realize (not just as an idea) how we are reducing lifeto fit within this mental box it becomes nearly impossible to transcendits limitations and be open to realizing endlessness.

The danger of this reductionist approach is that we literally reduceeverything to fit within the limited understandings of our mind. EvenJalaal ud-Diin Rumi, as great and expansive as he became, did this

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prior to his time with Shams. Therefore, Shams warns: you’veconfined the Creator of the intellect inside the intellect. When we dothis, we worship our own contrived ideas of the Beloved, not theBeloved Itself. If we do this with the Beloved, chances are we’ll do thiswith any aspect of creation: that as we engage a portent of creation,we are actually engaging our ideas of that portent, not that portentitself. What you imagine is not the Prophet -- that’s your Prophet, notAllaah’s Prophet. Contextually in Islam, this contrived perception isdangerous because Muslims look to the life of Muhammad (p.b.u.h.) asa guiding example of how to live surrender to the Beloved. If insteadof seeing Muhammad’s life as it is and we follow our imagination ofhis life, we can get lost in what we perceive to be his example. Theneven things we are told directly of his life can be unknowinglymisinterpreted as we try to fit his life into the box of our mentalunderstandings. What these words speak to can be applied to anyprophet, master, saint, or teacher.

But Shams doesn’t stop there: he includes even our reduction of theCompanions of the Prophet. For many people on the spiritual path, amaster who lives realization of endlessness may seem too high of anideal to aspire toward: we look to these masters for guidance, support,and encouragement, but we don’t necessarily look to live the whole ofour lives as they do. There are still too many attachments and pointsof ignorance we hold to that prevent us from living this realization. Instead, for many of us, our lives better mirror the Companions of theProphet: those who still lived within the box of their mind yet werecommitted with unabating conviction to overcome the obstacles to therealization of endlessness, namely the unrestrained ego. In manyrespects, they are better examples for most people to follow: living asstudents to open to the realization of endlessness while not yet free

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from mental reductionism. In looking at the examples of their lives,we may realize ways to progress toward the realization of endlessnesswhile still struggling with the reductionist mind. But if instead ofseeing their lives for what they are, we see our perception of their lives,Shams cautions: You’ve read your own picture -- read the Companion’spicture. You’ve read your own page -- read the Companion’s page!

Most often the unrestrained and misused mind is the prevailingobstacle to the realization of endlessness. The mind is not capable ofsuch realization, nor is it created for this purpose. But the mind canrealize its reductionist tendencies, and this is sufficient to turn us inthe direction of the heart. Remember, the Beloved dwells within ourheart; this is self-evident when we are faithful. So if we come to restwithin our heart the endlessness of the Beloved also becomes evident.

Yet this begs the question: Where is the heart? We are not talkingabout the common heart, which is actually impure veils that cover theheart. In the old days, these were included under the term “the heart”and it is these that are addressed in preaching and that is given theadvice. Shams challenges us to go deeper, to that innermost place thatnot only contains but embraces the Beloved. This means going beyondthe perceptions and conceptions of the mind. This is not a “journey”made in motion (of the mind, body, etc.) but in the stillness of faith,which makes one open -- the heart of My faithfulfaithfulfaithfulfaithful servant contains andembraces Me. Keep opening within (whether through meditation,prayer, selfless service, etc.) until you realize that innermost placewhere you are resting between two fingers of the All-Merciful, theBeloved. Here, endlessness cannot be denied, just as a person lookinginto the sun of the sky cannot deny its light even as it blinds the eye. Here, life is forever transformed and not even the limitations of

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creation are limiting. We genuinely realize that the Beloved is, withinour very own heart, so therefore all is possible. And when all ispossible, we no longer reduce things to fit within limitations. Then weare able to see things as they are, that even limitations are indications(expressions) of the endlessness that is. This, in part, is why TheBeloved looks at your heart. We would be wise to follow the Beloved inthis respect and be free from the delusions involved with living lifethrough limitations instead of an orientation of endlessness.

The Beloved looks at your heart. When we look at the heart, we areable to realize all as it is.

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What is the use of expressions and wordsWhat is the use of expressions and wordsWhat is the use of expressions and wordsWhat is the use of expressions and wordsAugust 21, 2014

Someone asked: “Then what is the use of expressions and words?” Rumi answered: Words set you searching. They are not the objects ofyour quest. If that were the case, there would be no need for all thisspiritual struggle and self-sacrifice. Words are like glimpsingsomething far away. You follow in its trail to see it better, but thisdoesn’t mean the trail is what you are seeking. Speech is inwardly thesame -- it excites you to seek the meaning, even though the words arenever the reality.

(adapted from Fihi Ma Fihi,translated by A.J. Arberry, p. 349 - 350)

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In this day and age, many are those who revere Jalaal ud-Diin Rumifor “his words,” especially the poetry. Many regard these words as thecrown jewels of his greatness. Even some who acknowledge othertreasures of Jalaal ud-Diin beyond the words rarely look beyond “hiswords.” Yet these point to something deeper, to the essence of who heis and a straight path that leads to the Beloved.

Jalaal ud-Diin Rumi’s guidance regarding this matter is explicit: Wordsset you searching. They are not the objects of your quest. How manyof us, when we encounter Jalaal ud-Diin’s words, seek the meaning inthe words? And how many of us neglect his counsel to use the wordsas signs pointing to something deeper? This is not to diminish theunderstanding in the words, because sometimes profound

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understandings can be found in them. But often such understandingis limited to the domain of the mind. And the mind cannot even graspthe Light of Truth in Its fullness, only portents of that Light reflectingon objects our mind can conceive. There is something deeper, as Jalaalud-Diin Rumi conveys: “Mere words cannot convey this spiritualunderstanding. Words only reveal what the heart has an ear to hear.” (Fihi p. 106) Spiritual understanding goes beyond the mind into thedomain of the heart. This territory is beyond the reach of words, butdivinely attuned words point to and encourage the genuine to seekthis. The words are never the reality nor do they contain reality. Torealize reality we are wise to not look at what the words mean but themeaning (dare I say, purpose) of the words.

How does one realize what the words are pointing to since, as Jalaalud-Diin Rumi states, Words are like glimpsing something far away? The opening quote indicates a way when it mentions the need for allthis spiritual struggle and self-sacrifice. To the extent we sincerelyadhere to the discipline of a spiritual path, we become more open tothe meaning of the words. In particular, this means living life within acode of ethics and virtues to restrain the ego and remove obstacles andbarriers to the realization of Truth. Jalaal ud-Diin states: “There is noend to words, but they are given according to the capacity of theseeker.” (Fihi p. 53, emphasis mine) We should remember that Jalaalud-Diin Rumi rarely, if ever, spoke or wrote down words for a generalaudience. The majority of what we have of his words were spokenspontaneously to those in his company. So the words given throughhim were set to the capacity of those present. When his audience wasmore spiritually mature, there is a greater depth to his words. Yet evenwhen these deeper words reach others not as mature, the meaning of

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the words becomes evident (or not) in relation to the capacity of thehearer’s / reader’s spiritual maturity.

Let’s use a line from one of Jalaal ud-Diin Rumi’s poems to explorethis. Consider the following:

O babbler, while thy soul is drunk with mere date wine,

Thy spirit hath not tasted the genuine grapes.

(adapted from Masnavi i Ma’navi: Teachings of Rumi,translated by E.H. Whinfield, M.A., p. 372)

A drunkard may hear these words and interpret them as advocatingdrinking the best quality of wine, not that cheap stuff! A scholar maynote the metaphors speaking to the idea of seeking the Bliss of theBeloved, not the lesser intoxications of this world. But the mystic whohas purified one’s mind (from sense-based pleasures) and restrainedthe ego to no longer be obstacles to experiencing Oneness with theBeloved; to such an one Jalaal ud-Diin’s words take on a much deepermeaning beyond what the words mean but what they point to.

We should caution ourselves from limiting the meaning (purpose) ofthe words to ideas, concepts, and lessons. Jalaal ud-Diin Rumiindicates something deeper:

Words are a pretext. It is the inner bond that drawsone person to another, not words. If someone shouldsee a hundred thousand miracles and divineblessings, still, without an inner connection to that

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saint or prophet who was the source of thosemiracles, all these phenomena would come tonothing. It is this inward element that draws andmoves us. (Fihi p. 12)

When we encounter the words of Jalaal ud-Diin Rumi are we arehonoring that inner bond that draws us to him? Directly to hispresence, directly to his heart? Approaching the meaning of the wordsbrings us to oneness with saints, spiritual masters and teachers, andprophets via an inner bond. Through opening to the meaning of thewords expressed through these beings, we are brought to theirstations: stations of intimate closeness if not complete Oneness withthe Beloved. To realize these stations requires unwavering restraint ofthe ego, for a single ego-based act can draw us from closeness andOneness into the (illusive) realms of separation and duality. Understanding this, we can see why spiritual struggle and self-sacrifice(which restrain the ego) are important to realizing this element of themeaning of the words.

With spiritual maturity, Jalaal ud-Diin Rumi’s words can point us tothe essence of who he is: a surrendered soul who allows expressions ofthe Beloved to flow through him. This essence is not limited to hisbody and mind, nor to space and time. He states:

Neither my coming nor my speaking is an indicationof my love. I say whatever comes into me. If Allaahwills, It makes these few words profitable so they willgrow within the heart, bringing great rewards. IfAllaah wills not, if even a hundred thousand words

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are spoken, they will not lodge in the heart but willpass by and be forgotten. (Fihi p. 103 - 104)

The Beloved dwells within the heart. So for Jalaal ud-Diin, and otherspiritual masters, the words and expressions they share come from theBeloved through the heart: I say whatever comes into me. The meaningof the words also point to the heart, with the intention that they willgrow within the heart, bringing great rewards. What are the greatrewards for a mystic, one surrendered on the path of the heart: to beturned toward, brought near, brought to the Beloved. And for thosewho have completely relinquished the ego and its accompanying mindstuff, the “greatest” reward is to dissolve into Oneness of the Beloved. These states are beyond words, yet words can glimpse and point tothese states: the journey to these states being made through spiritualstruggle and self-sacrifice. When we embrace the words of a spiritualmaster in such a manner we come to understand why, as much as thewords may be magnificent, they are the lesser part. We need notdevalue a master’s words to realize the purpose of the words, yet weshould be certain that our embrace and praise of the words do notneglect the more subtle purpose. This purpose leads not only to unionwith a master, but also to Oneness of the Beloved -- if we cultivate thenecessary spiritual maturity. Words from the Beloved through theheart, mind, and body of the spiritual master pointing back throughthe master to the source of the words: the Beloved Itself.

Allaah is wholly free of form and words. Its speech isbeyond letters and voice. Yet, It delivers Its messageby any letters and voice and tongue It desires. (Fihip. 74)

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May we all come to appreciate and realize the meaning (purpose) ofJalaal ud-Diin Rumi’s words.

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In Love, the part sings firstIn Love, the part sings firstIn Love, the part sings firstIn Love, the part sings firstSeptember 4, 2014 In Love, the part sings first -- then the whole.In the orchard, the sour grape is first -- then the sweet nectar.O heart, this is the rule in the springtime;That the cat in heat becomes noisy first -- then the song of

the nightingale.

(adapted from The Quatrains of Rumi, translated by Ibrahim Gamard and Rawan Farhadi, p. 293)

* * *

In Love delineates the Sufi path, the mystic path. It is not a path ofknowledge, such as for the scholar. Or a path of austerities, such asfor the ascetic. Knowledge and austerities may have places on amystic path but it is Love that sets the orientation for the onecommitted to the path of the heart. It is Love that maps the journey ofbecoming a lover of the Beloved who dissolves into the Oneness ofLove. Without such orientation, the following may have a limitedrelevance.

The part sings first -- then the whole. The fullness of Love is beyondparts and wholeness, beyond all duality. But it is easier to realize thepervading reality of Love from the station of wholeness than thestation of parts -- and often scattered parts. The fullness of Lovecannot be realized in wholeness or parts, but It can reflect upon these. From wholeness we are more open to realize these reflections andembrace what is necessary to be drawn beyond duality into the domain

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of Love. This is as much a matter of practicality, to embrace what iseasier since even within the ease of wholeness there will be enoughchallenges to release all that impedes from being drawn completely toLove.

Most of us embark upon the spiritual journey not being whole, so howdo we reach wholeness? Many say we can become whole bit by bit,addressing what is lacking part by part. Yet is this what you actuallydo? Often when people decide to “become (more) spiritual,” they lookto change the scope of their entire lives. They seek to make expansive(and often dramatic) changes they’re not yet ready to sustain or withinconditions that are not open to such changes. They seek to singwholeness before singing the parts. This contradicts what Jalaalud-Diin Rumi’s words, which suggest a part by part approach tostrengthen the individual and address the conditions (remove, purify,etc.) of one’s life to steadily progress toward wholeness.

Let’s use being a righteous person as an example. What is it thatmakes one unrighteous: violating moral codes, such as the moral edictagainst telling lies. And let’s say for this person lying is thepredominant moral violation this person commits. Instead of seekingto be a righteous person -- a level of wholeness that abides by allmoral codes -- how much wiser would it be to focus on the part ofrighteousness that refrains from lying? So many people seek to berighteous, to sing the wholeness of moral obedience; yet in striving todo all, they fail to refrain from their predominant immoral habits. Likethis person seeking to be righteous yet still continuing to lie. If thisperson instead focused on not lying, a part of the wholeness ofrighteousness, by attaining this alone this person is closer to thewholeness of righteousness. Then this person can proceed to focusing

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on another moral flaw, continuing part by part, until the singing of theparts arrives at the song of wholeness. This may seem obvious, butagain the question is: is this how you live?

We also tend to overlook more subtle parts when we focus onwholeness. Parts like being more considerate of others, being moremindful and aware, taking a more simple approach to life can go along way in helping a person arrive at the wholeness of righteousness. And we should not underestimate the importance of righteousness onthe path of Love: traditionally, Sufi paths regarded morality as anessential foundation of the mystic path.

With this in mind, the approach of advancing by parts towardwholeness is not a license to excuse moral wrongs. Just because aperson may presently be focusing on refraining from lying doesn’tmean it’s okay to steal -- especially if the person wasn’t stealingbefore. When Love is the orientation directing a person to the“destination” of the Oneness of Love, it is not acceptable to decay inmoral maturity or remain stagnant. A commitment to steadily progresspart by part toward perfection is called for, and there is no justifyingthe immoral acts one may commit.

In the station of parts, the journey may not seem to make sense attimes: for some, it may not seem logical how overcoming lying canlead to the Oneness of Love. Especially if it’s an intense struggle toovercome the tendency to lie, this struggle may not seem to have a“worthwhile” connection to Love. What does this “little white liethat’s not harming anyone” have to do with Love? Often one may notrealize the full danger of lying until one arrives at the wholeness ofrighteousness, to see how any lie can create numerous obstacles on the

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path toward Love. To this point, trust and faith (in the part by partapproach, in the masters who teach it) are very important. Trust andfaith support us to endure the struggle to not tell this little white lie,although we may not realize what a precious opportunity thischallenge is. The tendency to tell a harmless little white lie is the sametendency that leads to telling larger and more harmful lies. And untilthis tendency is overcome, one will continue to lie and commit actionsthat deter one from reaching the wholeness of righteous.

In the orchard, the sour grape is first -- then the sweet nectar. It is nota new revelation to most embarking on the spiritual journey that therewill be challenges that are sour, sometimes very bitter. Yet how manyof us are disturbed by these sour instances when they occur? One ofthe common reasons people abandon the spiritual journey is becauseof the sourness they encounter -- yet this is exactly what we’resupposed to encounter. Many become frustrated with something thatis actually serving its intended beneficent purpose? If we stick it out,endure the sourness, we will come to see the sourness is the very“thing” that becomes sweet. (This is not a call to seek out sourness,but to endure the sourness that is part of one’s journey.) The sournessis not so much the challenging external stuff we encounter, but howwe (mentally) react these. Again, these are not new revelations: butare we living in a way that embraces, if not welcomes, the sourness? Are we doing so in a way that appreciates the sourness as a treasurethat will mature into the Beloved’s sweet nectar if we don’t pull thegrapes from the vine prematurely? This is not to say the sourness isn’tchallenging to endure, be we don’t have to unnecessarily add to thestress of such endurance by our (mental) reactions. Some masterswould actually encourages us to be glad to have the sourness knowingwhat it will become if seen to fruition.

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O heart, this is the rule in the springtime. Another assurance ofsomething many of us know on the level of ideas: that the part by partapproach through sourness is only for a season. The choice of springis not coincidental: that as we emerge from the winter of ignoranceand selfishness, spring is a season of transformation, where what isdead and barren is turned in the direction of life through budding andblooming. No spring lasts forever. In fact, there’s a section in Qur’aanthat can be translated as:

“With every hardship comes ease.Indeed, with every hardship comes ease.So when you are relieved, still toil,and strive to please (your Lord),and turn all your attention to your Lord”Surah 94, Verses 5 - 8

Living -- beyond mere thinking -- the remembrance that this season ofsourness has a sweet ending can totally transform how we proceedthrough this season. We won’t flee the sourness that comes. We’lltake a tempered approach to bearing this sourness without beingunnecessarily disturbed by it. We’ll heed the guidance of masters toprogress part by part toward wholeness. And once this spring maturesinto full bloom, we’ll see what is the rule (the nature) of the nextseason when we arrive there. But we won’t be dismayed by thesourness of spring since the maturity of spring beholds a sweetness wearrive at within this very season, if we don’t run back to the winter.

The last line is simply a reinforcement of what the previous linesconvey: That the cat in heat becomes noisy first -- then the song of thenightingale. Those who have lived with a cat in heat know how

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intensely trying this period can be for the cat (and sometimes thosearound it). But this very turmoil becomes the song of the nightingale,one of the most beautiful songs this world contains. Accept and flowwith the noisy, turbulent heat to arrive at a pure song of Love.

Oh, and did I say Love is the Beloved...

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Respect the evil desires withinRespect the evil desires withinRespect the evil desires withinRespect the evil desires withinSeptember 18, 2014

This is why commanders and cavalry want their king to havean opponent and an enemy. How else can they show their bravery andlove for the king? The king would never muster them, having no need. But they do not approve of the king’s enemy, or they would not fight. Therefore, we should respect the evil desires within ourselves, becauseAllaah loves those who are grateful and obedient to Its Law, and thismeans nothing without the existence of those desires within us. Yet,we should not approve of those evil tendencies, but struggle hard toovercome their influence.

(adapted from Fihi Ma Fihi,translated by A.J. Arberry, p. 321)

* * *

Discussions of evil can be tricky in this day and age since evil is oftenaddressed in very judgmental ways. Yet such discussions areimportant for those on the spiritual path, particularly those on thepath of the heart. Definitions of evil vary, even within Jalaal ud-DiinRumi’s words, but for the sake of this post let’s use a basic and broaddefinition: anything that turns one’s attention away from the Belovedis evil, despite its intent and worldly outcome. Often this involvesdesires, especially selfish / ego-based desires. To this point, most ofthe prohibitions against evil revolve around restraining or resisting thepull of the ego and its attachments. These attachments include pursuitof what is pleasurable and aversion of what is unpleasant. But evil

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can include even seemingly “positive” things. Note these translatedwords from the Qur’aan:

And know that your possessions and your childrenare a test, and that with Allaah is immense reward. (Surah 8, Verse 28)

O ye who are faithful! Let not your wealth nor yourchildren distract you from remembrance of Allaah.Those who do so, they are the losers. (Surah 63,Verse 9)

It’s not that wealth and children are necessarily evil, since these can beattained through righteous means and be a fruitful component of aspiritual life. But even when these are attained righteously, the joyand wonder of these can turn a person’s attention away from theBeloved; in this regard, how a person engages wealth and children isevil. Often these subtle evils are more dangerous and pervading thanmore obvious and explicit evils. And these evils are pervasive evenamong “spiritual” and “religious” people.

In Fihi Ma Fihi, preceding the opening quote of this post Jalaal ud-DiinRumi states:

Allaah wills both good and evil, but only blesses thegood. Its Law both commands and prohibits, butcommandment is only valid when it is opposed tonatural [innate] desires. (Fihi p. 320)

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When we view evil within this context, we see that the Beloved has aclear and intended place for evil in this world. That within the humanthe Beloved has not only placed evil suggestions and desires but alsothe capability to withstand these. Therefore, we should not bedisturbed by the presence of evil desires within us, even as we shouldnot succumb to them. Neither should we be judgmental of evil desiresplaced within us by the Beloved, even as we should be careful to notcultivate and increase the presence of evil in our lives.

It is no coincidence that Jalaal ud-Diin Rumi addresses this dynamic ofevil in the context of war. The Prophet Muhammad (peace be uponhim) was repeatedly explicit in stating there is a greater and lesserjihaad, holy war -- which can also be translated as struggle. Thegreater jihaad is to restrain and conquer one’s own ego. In this war, itcan be helpful to understand the purpose of why the Beloved placesevil within us. This is never done for us to succumb to evil or ignoreit. Instead we should respect the evil desires within ourselves as greatand capable enemies, exercising great care in how battle them. Whenwe struggle against these and realize victory over them, we are grantedcertain spoils of war.

The battle plan for how to fight evil desires has already been provided:to be grateful and obedient to Its [Divine] Law. This strategy remainsthe same throughout human existence, proclaimed by so manyspiritual traditions; although the weapons may change, this successfulapproach to waging this battle remains consistent. I remember aspeech by a war historian (I don’t remember his name) who spoke insimilar veins: the way to win military battles and war has not changedover time, only the weapons and tactical use of these weapons havechanged. But the approach remains simple: adhering to certain time-

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tested principles of war and carrying these out is a proven recipe forsuccess.

Part of the recipe as relayed by Jalaal ud-Diin Rumi is gratitude andobedience to Divine Law. Divine Law begins with a code of ethics; inmany spiritual traditions these are provided from the Beloved throughprophets and saints. In this age, obedience is stressed and is essential:that what a code of ethics says we follow -- without change orrevision. In ancient days, emphasis was placed on perfectly followingthese edicts -- allowing no room for compromise because if you givethe ego a millimeter it may take the entire universe. What issometimes lacking today in the emphasis to uphold moral excellence isa genuine gratitude for the Divine Law.

Imagine being a soldier on a battlefield without a weapon. You maybe extremely skilled but without a weapon, your fight is limited toavoiding attacks from the enemy. With a weapon, you can utilize yourskill to subdue the enemy: when value of the weapon is realized(beyond just an idea), you will have a great appreciation anddeepening gratitude for the weapon. Divine Law is such a weapon. And let me be clear: it is not a weapon designed to attack others, butinstead the evil within one’s self. It is not a weapon of force, whereyou inflict harm upon the ego. Instead, it is a weapon of restraint andfocus: restraining selfish desires, which makes one spiritually strong,and then turning one’s focus to the Beloved, which removes obstaclesthat veil the presence of the Beloved within you. And it is certainly nota weapon of judgment, whether to be used to judge others or one’sself.

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With gratitude for Divine Law, we come to understand whycommanders and cavalry want their king to have an opponent and anenemy. The battles literally become opportunities to realize spiritualstrength and remove obstacles that veil the Beloved. As much astraining and practice can be helpful in preparing one for battle, there isno substitute for battle. In battle, many who profess bravery and loveare proved to be otherwise. When this happens in the greater jihaad,such experiences can become golden lessons that expose where andwhy we are not using the weapon of the Divine Law (our obedienceand appreciation of it) to its fullness. Now this doesn’t mean that weshould go out looking for a fight -- absolutely not! Remember, theBeloved places goodness and evil within you, so it’s only a matter oftime before the tension between these arise into conflict. But in everybattle of the greater jihaad, where we strive to rest in goodness overevil, we also come to see the value of goodness. It is not the finaldestination, but from the peacefulness of goodness we can more easilyrealize the (fullness of) Peace that exists beyond the duality of goodand evil. Within evil, this great treasure is blinded by our desires andattachments, and the consequences of suffering and conflict thatfollow these.

It is only when one has victory in the greater jihaad that one is fit towage lesser jihaad, which is war against others -- not just military warbut all the other political and social components connected with such. A victor of greater jihaad does not engage war for worldly or ego-basedreasons, and approaches use of force as a last resort. This is thestandard Muhammad upheld regarding war. He exercised great care inchoosing leaders who had conquered their egos, since they might haveto lead others into battle who were not yet victors in the greater jihaad.

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Without such care, lesser jihaad can become a seed that sprouts intounending conflicts and evil.

Jalaal ud-Diin Rumi doesn’t encourage us to run from evil within, butinstead to withstand and overcome it by adhering to Divine Law. Hecautions: we should not approve of those evil tendencies, but strugglehard to overcome their influence. The word struggle is worth noting. Even the prophets struggled with evil after reaching the station ofprophethood. Even Jalaal ud-Diin himself, who surrendered to be anempty vessel through which the Beloved sung through, struggled withevil after realizing such emptiness. Struggle is part of spiritual life inthis world -- every spiritual tradition I’ve studied affirms this. Thisdoesn’t mean the struggles last forever, but when we are wise in ourstruggles, we come to realize the fulfillment of the following promise:

And those who strive hard for Us, We will mostcertainly guide them in Our ways; and Allah is mostsurely with those who do good.(translation of Surah 29, Verse 69)

Few treasures are greater than the treasure of being directly guided bythe Beloved, a treasure promised to each of us if we struggle againstthe evil within...

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Things unseen - Part 1 of 2Things unseen - Part 1 of 2Things unseen - Part 1 of 2Things unseen - Part 1 of 2(Divine Providence Series)October 2, 2014

Everyone sees the things unseenaccording to the measure of one’s illumination.The more one polishes the heart’s mirror,the more clearly will that one descry what is unseen.Spiritual purity is bestowed by the Grace of Allaah;success in polishing is also the Beloved’s Gift.Work and prayer depend on aspirationFor as the Qur’aan says:

a person only has what one strives for. (Surah 53:39). . .When trouble comes, the ill-fated person turns one’s back on Allaah,while the blessed one draws near to the Beloved.

(adapted from Selected Poems of Rumi,translated by Reynold A. Nicholson, p. 48-49)

* * *

We are immersed in an endless ocean of providence. Yes, even you. This is not a new revelation, it is a proclamation repeated continuouslyover the ages by masters of so many spiritual traditions. Yet manywho agree with this assertion do not actually realize, and thereby,trust and live it. Many people live in unfulfilled “need” or the endlesspursuit of providence because the measure of one’s illumination hasnot yet matured to see these treasures so near and within us.

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Over the past few weeks this issue has arisen repeatedly in myinteractions with a number of spiritual people. These are people who“know” this assertion -- some even teach this to others -- yet they arestruggling with questions as to how to attain (financial) means tosupport and carry out their spiritual work. If asked, they would agreethat the Beloved is All-Powerful, Capable of All, an Unending Source ofProvidence and Blessings, who is Merciful and Generous, a ReliableSustainer and Provider. Yet these people, as well as others, arestruggling with questions of how can “I get” what “I need” to carry out“my work.” And these are among sincere people committed to spiritualpaths, not hypocrites presenting spiritual facades. So why are not weseeing and, therefore, accessing this unending providence weacknowledge to be?

Jalaal ud-Diin Rumi provides a blunt and clear answer: Everyone seesthe things unseen / according to the measure of one’s illumination. Ifwe’re not seeing this Divine Providence that envelopes us, that isalways present and available, it’s not an issue of how to obtain it. Rather, it is a matter of increasing the measure of our illumination sothat this (divine) light can reveal these things unseen that are alreadypresent.

The more one polishes the heart’s mirror, / the more clearly will that onedescry what is unseen. This also includes looking at how we see,which shapes what we look for. Physical light allows one to seephysical objects, but light from the heart imparts a more expansivesight of a more expansive reality. If we try to fit this more expansivesight and reality into the limited physical (mind-based) sight, we canliterally remain blind to gifts that are right before our seeing eyes. And

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if we don’t see these, it becomes so difficult to receive and engagethese.

At the root of this dynamic of seeing is our understanding of wealth. In this materialistic society, we tend to look at wealth as somethingacquired: physical things or means to acquire physical things (i.e. ajob, money, credit) that are clearly observable to the mind-basedsenses. Usually this wealth is acquired to be enjoyed: we buy themansion to live in its luxury, not as a rental property to generateincome. This perspective is so deeply ingrained in our minds, withcountless societal cues that reinforce this, that even spiritual and non-materialistic people carry these impressions. But one who sees withthe light from the heart does not regard this as wealth.

The things of this world are fleeting and unreliable: they can be heretoday, gone tomorrow, and who knows what the next day. There arerich people who end up poor and vice versa for reasons that vary soinconsistently that few unchanging laws can be written about materialpossessions. And even more, for mystics, one finds material affluenceand poverty among the righteous and unrighteous in this world. Jalaalud-Diin Rumi shares: “Allaah chastises some people through [worldly]wealth, gold and rulership, for Soul flees from such possessions.” (Fihi Ma Fihi, trans. by A.J. Arberry, p. 144) Reflecting on materialwealth in this way, one may see why the saints don’t place great valuein it, particularly when there is another wealth the Beloved reserves tothe pious and Its elect.

Those who see with the light that emanates from the heart view wealthin terms of divine attributes. These are eternal and lasting, not boundby the conditions of this world but instead shape the conditions of this

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world in accordance with Divine Will. These are not things acquired,but blessings bestowed which can manifest into other blessings,including material wealth. Most precious among these attributes isNearness to the Beloved:

Nearness to Allaah is never attained, [but insteadrealized] through devotion and submission. TheBeloved is the Giver of givers. It fills the skirt of thesea with pearls, It clothes the thorn in the raiment ofthe rose, It bestows life and spirit upon a handful ofdust, all without precedent, all without favorites. Allthe world receives their share from the Beloved.(adapted from Fihi Ma Fihi, p. 308)

When we are near to the Beloved and are aware of this proximity, justby being close to the Giver of givers we are placed in the flow of theBeloved’s unending Generosity and Providence. In Nearness, we neednot attain anything but merely honor and receive what the All-Knowing, All Wise gives. It really is that simple. Who knows betterthan the Beloved what we truly need and who is most capable ofproviding this? But instead, so many become consumed with the sightof the mind, which looks outward to the world: pursuing desires,formulating ambitions and schemes, conceiving needs. Engaged insuch sight, we ignore the inner (heart) light that reveals the Beloved’sunending bestowal as well as what the Beloved wills for us to do withsuch. We are like wailing babes at the mother’s breast crying in ourhunger, and in such crying we ignore the breast before our eyesdripping with milk.

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If we wish to restrain the blinding sight of our crying hunger, we muststop engaging things that turn our attention away from our Nearnessto the Beloved. We must stop engaging desires. We must ceasefixating on external objects which turn our attention away from theinner light that reveals the providence within and before us. We muststop obsessing on what “I (think I) need” so that we can see what theBeloved provides, and utilize this to serve Its will. Whether we dothese things for selfish or altruistic reasons becomes irrelevant: if itturns our attention away from the inner light and providence provided,even if we acquire much we are poor. And there will often beunending struggle and strife to retain and replenish what we acquireinstead of the unending providence the Beloved provides. There is aplace for self-effort and struggle on the path of Nearness to theBeloved: to restrain and remove that which turns us away from theBeloved and are barriers to immersing within Nearness. When this isdone, the light from the heart will effortlessly reveal an innateawareness of this unending providence. Then we simply need toreceive a lasting flow of wealth that is truly endless if we never turnaway from or dishonor it.

To the extent we combine this awareness, receptiveness, and honorwith embracing other divine attributes, we will realize truly how wellthe Beloved provides for us: The more one polishes the heart’s mirror, /the more clearly will that one descry what is unseen. This polishingremoves the (mental) veils that cover the heart and the tendencies thatturn us away from the heart. As this polishing progresses, we come torealize that divine attributes rest within the core of who we are. Andthese rays of light further illuminate the providence that surrounds usyet was previously unseen. This wealth doesn’t always manifest asmaterial wealth but when we truly need such, the Beloved provides it

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or the means to attain it -- a need not defined by our minds but the All-Knowing Beloved.

We can look to the 99 Names of Allaah for some of these divineattributes. For example, Al-Hakiim means The Wise: whereas theBeloved is Absolute Wisdom we can be dressed in this attribute byadhering to wisdom, acting in wise ways. When we do so, this notonly discourages us from doing foolish things that turn us away fromthe heart, but wisdom is a light that reveals and draws providence. Wisdom also guides us to be judicious with what we have, which is anaspect of divine wealth.

Other divine attributes include: being compassionate and merciful likeAr-Rahmaan Ar-Rahiim. To be peaceful like As-Salaam. To be faithfullike Al-Mu’min (The Guardian of Faith). To be creative like Al-Khaaliq. To be forgiving like Al-Ghaffaar, Al-Ghafuur. To be generous like Al-Wahhaab, Al-Kariim. To be knowledgeable like Al-Aliim. To behonorable like Al-Mu’izz. To be just like Al-‘Adl. To be grateful like As-Shakuur. To be watchful like Ar-Raqiib. To be loving like Al-Waduud. To be honest like Al-Haqq (The Truth). To be trustworthy like Al-Wakiil. To be capable like Al-Qaadir. To be righteous like Al-Barr. Tobe patient like As-Sabuur. And so many more wonderful piousqualities. If we embrace and deepen the presence of these in how welive, our eyes will be profoundly opened to the treasures that aboundso near to and within us. This is a call to submission: to live thewhole of our lives through these virtues instead of letting these have aplace in our lives. And then devotion: to be so committed to livingthese that we let nothing turn us from always living them. This willdraw us to the greatest treasure: the Beloved Itself.

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In the next post, we’ll continue with examining how this DivineProvidence is bestowed.

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Things unseen - Part 2 of 2Things unseen - Part 2 of 2Things unseen - Part 2 of 2Things unseen - Part 2 of 2(Divine Providence Series)October 9, 2014

Everyone sees the things unseenaccording to the measure of one’s illumination.The more one polishes the heart’s mirror,the more clearly will that one descry what is unseen.Spiritual purity is bestowed by the Grace of Allaah;success in polishing is also the Beloved’s Gift.Work and prayer depend on aspirationFor as the Qur’aan says:

a person only has what one strives for. (Surah 53:39). . .When trouble comes, the ill-fated person turns one’s back on Allaah,while the blessed one draws near to the Beloved.

(adapted from Selected Poems of Rumi,translated by Reynold A. Nicholson, p. 48-49)

* * *

The previous post concluded stating that if we embrace and deepen thepresence of divine attributes in how we live, the bounty of DivineProvidence near and within us will be revealed. Exploring how thistreasure is bestowed can deepen our realization of such as well as helpus to better utilize this blessing.

Jalaal ud-Diin Rumi states: Spiritual purity is bestowed by the Grace ofAllaah. But what is spiritual purity and how does it relate to Divine

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Providence? I’m not sure words can suffice in defining the fullness ofspiritual purity, but certainly a key aspect of it involves beingcultivated to fully live the divine attributes. When we submit to theBeloved (either directly or through a spiritual master) and deepen thissubmission through continuous, unbroken devotion and commitment,the Grace of Allaah transforms us: like clay in the Potter’s Hand, weare made into a transformed being by a force beyond our doing. It isthe Hand of the Beloved that removes the veils that conceal the all-pervading Divine Presence. Heed these words from Jalaal ud-Diin:

We mean that heaven cannot contain Allaah, whileAllaah contains all. Allaah has an ineffable link withthe heavens, just as It has established an ineffablelink with you. All things are in the Hand of Allaah’somnipotence, within Its creation and under Its control.(adapted from Fihi Ma Fihi translated by A.J. Arberry,p. 382 - 383, italic emphasis mine)

Since all things are under the control of the Beloved, if there issomething we need or seek why set off in pursuit of that? So oftenwhen we seek or pursue something we are seeking “control” of it sowe may utilize it as we wish. But whatever that may be, it is alreadyunder the divine control of the Beloved -- so why not seek the Beloved,be Near to the Beloved? Even if we “attain” something we seek, it isonly because the Beloved wills or allows that to happen. So even thenthe concept of attainment through individual or collective pursuit is anillusion that veils the prevailing control of the Beloved. There is agreat danger in this, as this mentality turns us away from the ineffablelink the Beloved establishes with us. Realization of this very linkremoves all the veils and obstacles to Divine Providence.

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A shirt that is dirty cannot clean itself. Even if a clean part of the shirttries to rub the dirt off the dirty part, this often leads to only spreadingthe dirt on more of the shirt. For the shirt to be clean, there needs tobe another entity to clean it: and what can be better than theomnipotent Hand of the Beloved? This Hand can effortlessly call forththe water and soap of its divine attributes to perfectly remove all dirtand stains, restoring the shirt to its original perfection if It wills. Andthis is done by Grace. Often it is we who cause or allow the shirt ofour lives to be sullied, although we are completely impotent to cleanseand purify our lives -- let alone restore it to its original pristineperfection. Even in those rare instances when we are not the cause ofour impurities, are we really living in a way that warrants anddeserves the Beloved to restore us to perfection? Not even the prophetsand saints profess to reach such a state of deserving, instead relyingon the Beneficent Mercy of the Beloved.

It is because of the ineffable link, this most intimate connection theBeloved establishes with us, that the Beloved is willing to purify usthrough grace. Out of all of the endlessness of creation, the Belovedcreates you to know you and have you know It. The Beloved is willingto provide everything for this union to be realized. But the power ofthis Love and Divine Providence is so powerful, the Beloved veils ituntil we turn to It and are made ready (through deepening surrenderand devotion) to receive It without being completely overwhelmed. Jalaal ud-Diin states:

Property, wealth, gold, all are unbounded andinfinite, but they are imparted according to the

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capacity of the individual. Who could support anendless supply without being driven mad? (Fihi p.55)

When one realizes Love -- this omnipotent unending Providence --beyond ideas, one effortlessly turns to the Beloved in completesurrender and unquestioning reliance. This is not a passive reliance,because sometimes Divine Providence is bestowed as a skill we mustuse or a task to be performed. But we cease seeking to control thingsthat are already under the control of the Beloved, who is waiting for usto become ready to receive the fullness of Providence before bestowingsuch upon us. And we give ear to the Will of the Beloved, whichunfailingly guides us to open to receive the Beloved’s gifts.

As our receptiveness expands, even success in polishing the veils fromthe heart is something we relinquish from individual ambition. Wesurrender more deeply and expansively into the fold of divineattributes so that completion of the success in polishing is also theBeloved’s Gift. And when the Beloved does the polishing it isguaranteed to be successful.

Yet this polishing includes some responsibilities. In Islam theseinclude: Work and prayer [which] depend on aspiration / For as theQur’aan says: / a person only has what one strives for. Work shouldnot be limited to just an occupation, which is regarded as a duty ofspiritual significance in Islam given the communal nature of thistradition. Work can include spiritual practices aimed at reigning in ourego-based tendencies and impressions. Whatever the scope of workmay be, it is to be guided by uncompromising ethics and virtues. Regular prayer establishes a continuing presence of remembrance of

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the Beloved within one’s life. In other spiritual traditions, otherspiritual practices like meditation, chanting, and scripture study canserve this same purpose. These gifts of polishing require aspiration, alevel of self-effort, to be performed and sustained: the Beloved will notperform your work and prayers for you.

Work and prayer do not produce the success of polishing but aremeans through which the Beloved bestows this success. In fact, onecan legitimately argue that work and prayer are insufficient means ofremoving the veils covering the heart. Consider the following byJalaal-ud-Diin Rumi:

You must journey upon this infinite road with thefeeble hands and feet that you possess. We knowwell that with feet so feeble you can never accomplishthis journey. Indeed, in a hundred thousand yearsyou will not be able to accomplish a single stage ofthis journey. But even as you collapse and fall, withno strength left to struggle farther, then Our lovingbreath will carry you on. ... Now in this hour whenyour powers have left you, when your own meansfail, behold Our graces, Our gifts and Our love. (Fihip. 142)

When the bestowal of Divine Providence involves a responsibilitygiven, we called to give our fullest efforts to these tasks even if theyare not sufficient to accomplish the given the objective. For in thefullness of sincere striving, even if we collapse, through our obedienceveils we may be unaware of are being removed. And when these areremoved, the loving breath of the Beloved comes unimpeded to deliver

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us the fullness of Grace, Divine Providence (gifts), and Love. Understanding this, we can see why When trouble comes, whenchallenges come, the ill-fated person turns one’s back on Allaah. Thisill-fate doesn’t necessarily mean an unfavorable outcome; even if aperson gets what one wants through (the illusion of) self-effort, thisoften turns one away from the true dynamics of Divine Providence. This turning away will eventually deliver a fate of suffering, endlessstruggle, and apparent separation from the Beloved. But for one whounderstands the dynamics of Divine Providence, when trouble andchallenges come, that blessed one draws near to the Beloved. In suchNearness, the Beloved provides everything needed through thesweetness of unending Providence and Love. Everything!

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A spade in the handA spade in the handA spade in the handA spade in the hand(Divine Providence Series)October 16, 2014

When a master places a spade in the hand of a servant,The servant knows the master’s meaning without being told.Like this spade, our hands are our Master's hints to us;Yea, if ye consider, they are the Beloved’s directions to us.When ye have taken to heart the Beloved’s hints,Ye will shape your life in reliance on their direction;Wherefore these hints disclose the Beloved’s intent,Take the burden from you, and appoint your work.The Beloved that bears it makes it bearable by you,The Beloved that is able makes it within your ability.Accept the Beloved’s command, and you will be able to execute it.

(adapted from Masnavi i Ma’navi,translated by E.H. Whinfield, p. 29 - 30)

* * *

Sometimes Divine Providence is bestowed in the forms of things to bereceived, precious beings placed in our lives, or material things to beused. Other times this providence manifests as abilities, skills, andduties to carry out. We can make it challenging to decipher these byignoring or confusing what is obvious. The Beloved is very simple anddirect in relaying Its will for how to carry these out: When a masterplaces a spade in the hand of a servant, / The servant knows themaster’s meaning without being told.

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For the sake of simplicity, let’s say that a spade is used only to plantand tend to a single flower at a time. When a master places a spade inthe servant’s hand, it is clear without the need to speak any words thatthe master wills for the servant to plant and tend to a flower. Howoften do we get caught up in needing to “hear” a word from theBeloved, to be given “a clear, explicit” sign for how to proceed whileignoring what has already been placed within our hands from theBeloved? Or even trying to figure out things that (appear to) lackcomplete clarity? If the spade is in our hand, we do not need to be toldor figure out what to do: just go plant and tend to a flower. Even if allwe have is the spade, go to a place designated for flowers and just asthe spade was provided, the seeds, soil, water, and other things neededwill be provided too -- even if we have to wait a little bit for thesethings to arrive.

Yet Jalaal ud-Diin Rumi goes even a step further: Like this spade, ourhands are our Master's hints to us; / Yea, if ye consider, they are theBeloved’s directions to us. Even if we don’t have a spade in our hands,we have hands that can be used in service. In considering,contemplating the Beloved’s purpose for our hands, divine direction forour lives is made evident. We usually use our hands for personal (andoften selfish) pursuits, and this clouds the Beloved’s intention for ourlives. And, sad to say, this personal / selfish approach is prevalenteven among spiritual people who embrace spirituality for personal /selfish based reasons, even if on the surface it seems otherwise. Butwhen we contemplate the Beloved’s intention for our hands, we startto turn and become open to the inner light (from the heart) that revealsthe Beloved’s will.

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What can be said for our hands applies to the other innate skills andabilities the Beloved places within us. And if you think your handsaren’t valuable, talk to someone who has lost their hands or full use ofthem and heed their testimony.

Although there is great value in the seemingly simple things we aregiven, we should be cautious to not overread the scope of theBeloved’s will. A spade is suitable for tending to a single flower at atime. Yet some of us when given a spade and will set off to plough anentire field. Or even plant an entire garden. Is a spade suitable tothese tasks? To tend to a field or a garden calls for other tools bettersuited to this larger scope; to tend to these with the limitations of aspade would be a struggle -- one we impose upon ourselves byoverreading the Beloved’s will. Even if our task will eventually expandto an entire field, realization of such can occur through an approach oftending to one flower at a time: just the present task, not what weforecast. When we remain within the scope of the Beloved’s will, all isprovided. But when we expand the scope on our own accord, andusually because of personal ambition, we turn a simple task intosomething bigger than what is willed for us. Then, the onus ofprovision for the task lays on us.

Part of heart-based wealth is working with what is provided in acareful manner. The Beloved often begins with smaller provisions, tomeet the capacity of what an individual can handle. Even if our taskwill expand to tending to an entire field, it often begins with beinggiven a spade to tend to a single flower. How we handle and use thatspade will be a factor in if the Beloved extends more provision to us:why should we be given a tractor to tend to an entire field if wehaven’t been responsible in tending to a single flower with a spade?

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Doubt not that the Beloved can increase Its provision to us if It sowills, including the provision to carry out larger scope works if ourduty expands. Often the Beloved begins with seeds that expand littleby little and are often presented as our “daily bread:” daily gifts anddaily duties. We are wise to trust in this, as Jalaal ud-Diin Rumistates: “The Beloved who sends forth the rain from heaven, / Can It notalso provide us our daily bread?" (Masnavi p. 29)

With the above points in mind, life becomes very simple: When ye havetaken to heart the Beloved’s hints, / Ye will shape your life in reliance ontheir direction. So often we look to fit providence or our pursuit of itinto our self-contrived direction for life. And overwhelmingly thisapproach is filled with unnecessary hardship and struggle. Somequestion why the revelation of direction for one’s life is done withhints and not explicitly. I remember the words of a teacher who said,and I’m paraphrasing: the Beloved always reveals what It reveals inclear and obvious manners, but because of the coloring of our mindswe only see parts of this whole and plain revelation. Thus, to us itseems as partial hints, but when we purify the mind we will see thatthe Beloved always presents Its revelations perfectly in complete clarityand simplicity.

When we pay careful attention to the Beloved’s intention, we surrenderour life to be shaped in the direction of relying on the Beloved. Theidea of reliance on the Beloved is more inviting than the reality ofliving it, because to live it means to surrender core aspects of ego-based identification. That instead of living life as “I” think it shouldbe, “I” restrain “my” inclinations to allow (what is truly) life to be livedthrough me. A subtle but distinct difference. And this (true) life ismore wonderful than our concepts of life: seemingly simple tasks

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become imbrued with a lovingly depth and bliss. To the extent ourreliance (through surrender) becomes complete, we realize anundisturbed peace and ease in serving the will of the Beloved, even if itis wrought with hardships and challenges.

In complete reliance, the things that formerly weighed on our mindsare lifted away because the responsibility for what to do and theoutcomes no longer lays with us, but with the Omnipotent Beloved. We only need to follow the will of the Beloved: attention to these hintsdisclose the Beloved’s intent, / Take the burden from you, and appointyour work. In fact, if we find our service of the Beloved to be a burden,it may be wise to examine if we are clearly observing the hints of theBeloved’s intent. This is not to say there won’t be challenges andhardships in serving the Beloved’s will. But if it’s a burden, somethingtruly beyond our ability to handle, this may be a sign that we arebeyond the Beloved’s will and, therefore, beyond the provisionprovided. With that said, there may things that seem unbearable to themind, but in these situations it’s just the mind -- and often the mentalconditioning within that doesn’t understand divine providence beingchallenged. If we are within the space of the Beloved’s will, anythingthat seems unbearable: The Beloved that bears it makes it bearable byyou. With most of us, there are things in the past that we thought wecouldn’t bear but having endured we can look back and see we bore itwell enough. And when the mental conditioning that frames thethoughts of things being unbearable is removed, we are better able torealize and receive divine providence.

The same applies to thoughts of inability. When we remain within thespace of the Beloved’s will, we find: The Beloved that is able makes itwithin your ability. Whether this is done by removing doubts that veil

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our abilities or if the Beloved expands our capabilities through oursurrender and service, when we accept the Beloved’s command, [we]will be able to execute it.

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The delayThe delayThe delayThe delay(Divine Providence Series)October 23, 2014

Then the angels supplicate Allaah, saying,“O Thou that hearest prayer and relievest pain,Thy faithful servant is bowing down before TheeAnd knows of none on whom to rely save Thee;Thou bestowest favors on the helpless.Every suppliant obtains one’s wishes from Thee.”Allaah makes answer, “The delay in granting prayerIs intended to benefit, not to harm.That pressing need draws one from negligence to Me;Yea, drags one by the hair into My courts.If I at once remove that need that one will go away,And will be destroyed in idle sports.Though wailing with heartfelt cry of ‘O Aider!’Bid that one to wail on with broken heart and contrite breast.That voice sounds sweet in My ears,And those wailing and cries of ‘O Beloved!’In this way by supplication and lamentationThat one prevails with Me altogether.”

It is on account of their sweet voicesThat choice parrots and nightingales are jailed in cages.Ugly owls and crows are never jailed in cages;Such a thing was never heard of in history.

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The disappointments of the pious, be sure,Are appointed for this wise purpose.

(adapted from Masnavi i Ma’navi,translated by E.H. Whinfield, p. 472 - 473)

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Even when one surrenders into a sincere reliance upon the Belovedand engages practices that remove the veils concealing the heart’slight, there may still be a delay in receiving certain aspects or thefullness of Divine Providence. The above poem presents a way to dealwith this.

This way includes prayer, but not prayer as many conceive in modernterms. In Islam, there are three main practices included in what wecall prayer. The first is salaat, the traditional prayer in which wordsand postures are prescribed. These are performed at least five times aday and are geared toward honoring the Beloved. The second is dua,which are petitionary prayers: where one petitions requests to theBeloved. Traditionally, these prayers are performed on behalf of othersto avoid the slippery slope of one’s prayers becoming self-centered andselfish. It was common that a person in need would seek others,particularly pious people, to make dua on one’s behalf. Inextraordinary circumstances, it was acceptable that one would makedua for one’s own needs or simply prostrate before the Beloved (whoalready knows what we need before we ask). The third practice is zikr,acts of remembrance of the Beloved. These can include chanting,meditation, and recitation of the Qur’aan. The intent of these acts is toremove the veils of (ego-based) forgetfulness so that, with continued

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practice, one comes to rest in an unending, effortless state ofremembrance of the Beloved. In fact, all three types of prayer look tocontribute to a person resting in this state.

With this said, the purpose of ‘Thy faithful servant is bowing downbefore Thee’ is to turn our attention to the Beloved, to remember theBeloved. The need and what one is praying for is but a means tofacilitate this remembrance. Yet it is something that even the angelstake notice of. Beyond bringing these prayers to the Beloved, theangels entreat for the fulfillment of the prayers: “Thou bestowest favorson the helpless. / Every suppliant obtains one’s wishes from Thee.” Theprayer of the faithful servant is brought into harmony with the perfectobedience of the angels, who in their own way make dua (petition) forour needs. We should not be forgetful of the angels who, in humilityand perfect piety, serve us in so many unnoticed ways.

Responding to the petition of the angels, the Beloved reveals: The delayin granting prayer / Is intended to benefit, not to harm. The reason issimple and direct: That pressing need draws one from negligence to Me. Contemplating this point calls for an unyielding, introspective honesty. With such honesty, most of us will see that we don’t look to theBeloved with the same consistency and intensity when things aregoing well. Our minds settle into a satisfaction that is often lazy,careless, and takes so much for granted. We don’t pray or engageother elements of spiritual practice with the same focus and intent --most of us get real casual when things are well. But when we’re inneed, in pain, in the midst of struggle: we look to the Beloved andengage our spiritual practice with fervor, not a blatant or subtlenegligence.

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If we maintain the same (or dare I say deeper) strength of spiritualfocus in good times as we do when going through challenges, there isno reason to delay fulfillment of prayer -- except in very limitedcircumstances. But we don’t maintain such focus, and the danger ofthis decreased focus is so threatening the Beloved drags one by the hairinto My courts. Without “the need” to keep us focused, there is a realdanger we will be destroyed in idle sports. These sports are not justworldly and pleasure-based pursuits; they can include hypocrisy,shallowness in spirituality, reduction of spiritual matters to conceptsand ideas, or anything else that falls short of arriving at Nearness tothe Beloved.

When we pray or engage spiritual practice or service, do we do sowailing with [a] heartfelt cry? Do we wail on with broken heart andcontrite breast, with a yearning that sounds sweet to the Beloved? It isnot necessary to be in need to give such wails: the depth ofappreciation, sincerity, humility, and complete reliance on the Belovedcan also utter forth such wails. Yet if we don’t embody such wailsthrough these virtues, the Beloved may use need to place and keep usin a state of doing such. When we regularly and continually wail insuch a manner, the veils of separation are dissolved, so that thefaithful servant prevails with Me altogether in Nearness. Thedisappointments of the pious, be sure, / Are appointed for this wisepurpose. The same may not necessarily be true regarding thedisappointments of the impious. But a challenge of arriving atNearness through hardships is that when the hardships pass ordiminish, we forgetfully turn away from that which brought us toNearness and return to the ways of veils and separation.

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It is on account of their sweet voices / That choice parrots andnightingales are jailed in cages. It is for the beauty of our wailingwhen in need that the Beloved sometimes delays fulfilling the needs offaithful servants. The Beloved rarely does such with the unfaithful:Ugly owls and crows are never jailed in cages -- but there may be otherreasons such persons remain in need, hardship, and struggle. So thefaithful should not view being “jailed” as a negative, instead as anindication of the Beloved’s favor toward us.

Yet, there is an even sweeter voice for which the Beloved will free choice parrots and nightingales from their temporary cages. It’s notthe sound of relief when their needs are fulfilled. Rather it is theperfection of virtues such as unconditional appreciation, ever-deepening humility, unending gratitude -- even for trying challengesand hardships. When these qualities become our every-momentprayer, the Beloved withholds nothing we need since the Beloved findsthis voice more beautiful than the most beautiful yearning wails. Theprophets and saints living unendingly in this voice, and even portentsof creation marvel at their beauty. If a person embodies thesequalities, very rarely will the Beloved delay fulfillment of one’sprayers: and if so, usually to purify one of (mental) impediments tothese qualities. Once purified, the fulfillment often manifests quickly.

Sincere surrender to the Will of the Beloved unfolds the perfection ofthese virtues within us, where we release even the smallest preferenceto allow the whole of life to be in complete harmony with the Beloved. To unfold however the Beloved wills or allows, whether pleasant ornot. Therein is Nearness. And in Nearness awaits the invitation to thegreatest treasure of Divine Providence: Oneness with the Beloved.

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When Allaah loves people It afflicts them. If theyendure with fortitude, It chooses them. If they aregrateful, It elects them. ... The wise and completeservant is grateful [even] for harsh treatment, bothpublicly and in private, for with the voice of gratitudecomes the inspiration to give more. Even if Allaahsends them to the lowest reaches of Hell, throughgratitude Allaah’s purpose is advanced.(adapted from Fihi Ma Fihi, trans. by A.J. Arberry, p. 325)

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The oyster-shellsThe oyster-shellsThe oyster-shellsThe oyster-shells(Divine Providence Series)October 30, 2014

The oyster-shells are not all of the same value;Some contain pearls, and others worthless stones.It is needful to discern the bad from the good,Just as much as to sift wheat from straw.The people of this world exist in order to manifestAnd to disclose the “hidden treasure.”Read, “I was a hidden treasure wishing to be known;”Hide not the hidden treasure, but disclose it.Your true treasure is hidden under a false one,Just as butter is hidden within the substance of milk.The false one is this transitory body of yours,The true one your divine soul.Long time this milk is exposed to view,And the soul’s butter is hidden and of no account.

Stir up your milk assiduously with knowing,So that what is hidden in it may be disclosed;Because this mortal is the guide to immortality,As the cries of revellers indicate the cup-bearer.

(adapted from Masnavi i Ma’navi,translated by E.H. Whinfield, p. 310 - 311)

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One of the themes of the above poem is discernment, which is a vitalaspect of Divine Providence. All things are not of the same value, andto the extent that we honor the distinction between pearls andworthless stones, we are better suited to utilize and fulfill the purposeof Divine Providence.

The oyster-shells are not all of the same value / Some contain pearls,and others worthless stones. This is a call to look beyond the surfaceof things to determine the value, and the basis of such discernmentcan be compared to sift[ing] wheat from straw. For example, two bagsof gold equal in monetary value may not be of the same value inspiritual / mystic terms. The wise look beyond the “shell” of themanifestation of the gold to what’s within the “oyster” of this gold. Are the contents, the seeds from which the gold manifest, things thatturn us toward the Beloved? These include divine attributes, whichhave nurturance like wheat: they foster remembrance of the Belovedand are truly pearls. When the oyster shell is broken, expended, orfades away -- as it will within this world of impermanence -- thesecontents are still of value. They point us to an unending flow ofbeneficence that reveals the Nearness of the Beloved. For example, ifan act of wisdom is the seed of the gold, even after the gold is spentthat wisdom remains as a pearl.

But if the contents are things that turn us away from or discourageremembrance of the Beloved, these are like straw that has beenstripped of the nurturing grain. These worthless contents can includeego-based attributes, such as ambition or pursuit of pleasure. They arenot completely without value: you can eat straw and it will temporarilyfill the belly even if there is no nutritional value to it. But after the

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straw has been expended from the body, just like when the gold isspent, these contents still leave us in need.

It is important to note that discernment looks beyond the surface. Toooften in terms of providence, we look only at the manifestation ofthings: limiting our perception of Divine Providence to oyster shells,not their contents (their seeds). So often, what a thing emanates fromit will return to: what emanates from self-effort often returns to self-effort, and the need to exert more effort once manifestations have beenutilized. In the same vein, what emanates from wisdom often returnsto wisdom and the flow of beneficence that effortlessly manifests fromwisdom being an aspect of Absolute Wisdom -- just as a ray of light isnever separate from Light. These dynamics are rarely revealed in theshells of manifestation, they appear to be hidden behind the alluringpreoccupations the senses have with manifestation (the created world). Try not to see an object placed before your open eye? The eye, if it isfunctioning properly, will see it even if there something hidden withinor beyond it.

When we surrender to discernment, we come to see that it deepens andexpands of its own accord if we don’t get in the way. In traditionalSufism, ethics remains an uncompromising pillar and guidepost. Withour behavior firmly within the space of ethics, when we mindfullyengage something we don’t have to discern if it’s a pearl. If the mindis restrained and focused (undistracted), it will be obvious if what weare engaging is nurturing a remembrance of the Beloved or not. Andeven with the outflows of such engagement, discernment occurs of itsown accord if we (namely, the mind) don’t get in the way of itsrevelation. I remember a teacher who said discernment is that whichwe truly are (Absolute Truth) distinguishing that which we are not

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(what we appear to be or misidentify with). Discernment plays outsimilarly with Divine Providence revealing that which turns and opensus to That until we are open enough to have That reveal Itself directly.

As discernment deepens, it reveals that: The people of this world existin order to manifest / And to disclose the “hidden treasure” -- theUltimate Treasure, the Ultimate Pearl. Read, “I was a hidden treasurewishing to be known.” This is a well known hadith (saying) of theProphet Muhammad (p.b.u.h.) stating words declared by the Beloved. These words speak to the Will of the Beloved, that we Hide not thehidden treasure, but disclose it. Hiding is not just in acts of explicitconcealment: anything that turns us away from the Beloved is hidingthe hidden treasure, even if such is done with the best of intentions. For some people this can even include spirituality. Althoughspirituality often intends to turn people toward the Beloved, if a personis more concerned with being “spiritual” than being turned toward theBeloved, that person’s spirituality is his hiding the Beloved. And it isthe Beloved that makes Itself a hidden treasure: Your true treasure ishidden under a false one, / Just as butter is hidden within the substanceof milk. It is the Beloved that hides Itself within the substance ofcreation. The reason why cannot be fully explained in words, but opento this treasure for yourself, let It be disclosed, and see if any questionsabout why It was hidden linger.

In being made aware of this dynamic, we should be attentive to howwe engage the things of creation. In navigating the false treasure ofthis transitory body of yours, / The true one your divine soul can berevealed. The false treasure is not just the body but also the things weassociate with the body via the senses and (mind-based) attachments --including the ego. Are we engaging the false, impermanent treasures

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to find the more lasting treasure of the divine soul? One can describethe soul as that innermost spark of the Beloved that is everlasting andsustains our individual manifestation of what we call life. Long timethis milk is exposed to view, just resting in this open revelation, revealshow the soul's butter is hidden and of no account. When we realizehow something is hidden, it is indirectly revealed. And yes, even thesoul’s butter is of no account: it is true but not (Absolute) Truth Itself. It is a spark of the Beloved not the full Oneness of the Beloved Itself. When this “fullness” is revealed we realize why even the soul, whichturns us toward the Beloved, is of no account to resting in the fullrevelation of the Beloved Itself.

So how is this to be done? If we pursue this through self-effort, it willreturn us to self-effort and being in need of unending effort to find theBeloved which hides Itself. And if the Beloved hides Itself, do we thinkwe can really find It? Instead, Jalaal ud-Diin Rumi counsels: Stir upyour milk assiduously with knowing, / So that what is hidden in it maybe disclosed. Knowing, not effort, is better suited to what is hiddenrevealing Itself. And when we rest in knowing, not as ideas and factsbut revelations realized, it stirs up the whole of our lives. Forexample, one who rests in a knowing of Love will not be able to live asone did prior to knowing Love -- one’s whole life is forevertransformed.

Discernment turns us in the direction of knowing, and knowing revealsour Nearness to the Beloved as a genuine revelation of DivineIntimacy. When we rest in this knowing with great care andgreat care andgreat care andgreat care andperseveranceperseveranceperseveranceperseverance (being assiduous), it opens us to a knowing of theBeloved Itself. And I stress carefulness and endurance, because asingle careless act can turn us from knowing; and so many people fail

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to reach the fruits of knowing simply because they give up too soon. In this way, this mortal [existence] is the guide to immortality, whichpoints to that which is even beyond unendingness. We will be broughtbeyond ideas, words, and expressions to the cries of revellers [which]indicate the cup-bearer: the greatest Treasure, the Beloved.

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Our daily breadOur daily breadOur daily breadOur daily bread(Divine Providence Series)November 6, 2014

The poet, Urwa ibn Adhina, wrote, “I know well the way Allaahprovides our daily bread. What use is there in running about here andthere with no purpose? Truly, when I forget about money, food,clothing and the desires of lust, my daily portion comes to me. Butwhen I run after those desires, they only bring me pain and wear meout. If I sit where I belong, with patience, my needs are fulfilledwithout pain and distress. For truly, my daily supply is also seekingme and tugging at me. When it cannot pull me it comes to me, just aswhen I cannot attract it I go after it.”

(adapted from Fihi Ma Fihi,translated by A.J. Arberry, p. 331)

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The above text describes an ideal approach to Divine Providence. Yetwe should be honest and wise to not attempt to live an ideal we arenot ready to uphold. With that said, it can helpful to explorecomponents of this ideal as we open toward the depth of surrenderthat allows us to effortlessly live this ideal.

The opening words of the Urwa present nothing new: “I know well theway Allaah provides our daily bread.” There is a prescribed way inwhich Divine Providence unfolds and we would be wise to honor thisway if we wish to open to the fullness of such Providence. As I’vestated repeatedly on this blog, the Sufi way, the Muslim way, the way

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of every spiritual tradition I’ve studied begins with a code of ethics. Intraditional Islam, this is the sharii’ah: the Divine Law revealed which,when adhered to, brings one to the station of piety and righteousness. This is the good soil in which the seeds of mysticism take root anddeepen as well as sprout stems that elevate to flower and bestow goodfruit. This means living the whole of our lives through a code ofethics, not having a code of ethics in a larger scope of life that may ormay not adhere to them. When we submit to the way of ethics, theBeloved unfailingly provides our daily bread.

But what is this daily bread? Jalaal ud-Diin Rumi acknowledges twotypes of daily bread, both which are part of Divine Providence. Thefirst being worldly bread, which he describes as:

Bread in reality is not the cause of life, but Allaah hasmade it appear to be the cause of life and strength. After all, bread has no human life of itself, so howcan it create strength? If it had any life at all, itwould have kept itself alive. (Fihi p. 353)

Jalaal ud-Diin even goes on to say that worldly bread “does not havethe spirit to withhold itself from those who are not worthy.” (Fihi p.213) In this vein, mystics don’t regard this bread as valuable althoughit is necessary to sustain the life of the body. And even the Belovedallows this bread to end up in the hands of those who live completelyselfish and impious lives.

But “The bread of revelation is very different from this worldly bread...Divine bread is a living wisdom and a living blessing.” (Fihi p. 213 -

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214) Unlike worldly bread, it is not as freely shared as Jalaal ud-DiinRumi warns:

As long as you desire nothing else, it comes towardsyou and becomes your food. But should your desirefail, you will not be able to eat it, even by force. Ithides behind the veil and will not show you its face. (Fihi p. 214)

Note that a just a single desire is enough to impede Divine Providencefrom bringing Itself to us. Urwa reaffirms this when he states:

Truly, when I forget about money, food, clothing andthe desires of lust, my daily portion comes to me. Butwhen I run after those desires, they only bring me painand wear me out.

We should not overlook the daily component of daily bread: that theBeloved usually provides the providence for today this day -- notyesterday, last week, last year, etc. This calls for a genuine living inthe present moment, a stark contrast to a desire-based approach whichuses past pleasures to set us off in pursuit of (future) pleasures we’renot presently experiencing.

The story of the Children of Israel moving through the desert afterleaving Egypt powerfully illustrates the daily bread approach. TheBeloved’s instructions were clear: each day, except the for Sabbath, theBeloved rained down manna from the heavens. The people were to goout each morning after the dew settled and collect enough for just thatday before the sun grew hot and melted the manna away. This was to

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test the people’s obedience: a call to fit their lives into the commandsof the Beloved. Any extra manna the people tried to save became fullof maggots and began to smell by the next morning. For six days outof every week this was the way Allaah provides our daily bread. Forthose who surrender to this way, this is the usual way DivineProvidence unfolds: provided in the morning of the “day” it is needed,and it is to be used that “day” before it is turned over to somethingelse (such as the maggots). The worldly bread turned over to others ismore accessible to use whereas the divine bread turned over to otherscan only be accessed by those in harmony with the Beloved’s way. The excess manna also began to rot and smell. I remember one teacherwho said how the smell speaks to the stench that derives from the egoholding on to more than what is needed: how having too much oftenbreeds the stench of selfishness, greed, arrogance, and other ego-basedqualities.

On the sixth day, the day prior to the Sabbath, the Beloved instructedthe people to collect enough for two days. It was only on this day thatthe manna saved did not become full of maggots and began to smell. For those who surrender to the way of Divine Providence, there willoccasionally be “days” when today’s and tomorrow’s provision is to begathered; but even then, we should only collect what will be needed --not store a long-standing savings when the Beloved regularly provideseach day our daily provision.

I should also add that the daily provision should not be seen as alicense to be wasteful or gluttonous. Remember, the instructions tothe people were to take what they need for that day’s allowance -- notmore although more was available.

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Some may question how are we to decipher what is our daily bread,how much to take, and when we should collect two day’s worth ofprovision? The truth is that we don’t have to figure these things out. It is usually our desires and perceived needs that formulate suchquestions as well as keep us in endless pursuit and continuingsuffering. Instead, as Urwa states:

If I sit where I belong, with patience, my needs arefulfilled without pain and distress. For truly, my dailysupply is also seeking me and tugging at me. When itcannot pull me it comes to me, just as when I cannotattract it I go after it.

Continuous unbroken obedience to the commands of the Beloved --beginning with uncompromising ethics -- unfailingly seats us wherewe belong. This sitting is not just a passive motionlessness of body. Jalaal ud-Diin Rumi states: “‘Sitting’ means to sit detached from thisworld while being absorbed in the affairs of the world to come” (Fihi p.331) -- or absorbed in the Will of the Beloved. When we are trulydetached our daily bread comes to us in the appropriate portion:whether as today’s provision or today’s and tomorrow’s share. Asstated in a previous blog post, sometimes Divine Providence comes asa duty to perform; if we perform the Will of the Beloved in a detachedmanner, although our body and mind may be moving and engaged, insuch performance we are still sitting.

This post only begins to speak to an ideal approach to DivineProvidence. For those who are ready and sincere to embrace such anapproach, the invitation is here; for the rest, we can considerincorporating elements of this approach into how we live. I would

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never encourage anyone to jump from a self-effort based approach tothis ideal; instead I was taught to move toward an ideal step-by-stepwithout regressing. For example, I would never encourage anyone tonavigate this society without some personal savings given this societylets people suffer unnecessarily (hunger, homelessness, etc.) by notproviding a sufficient safety net that ancient societies maintained. Butas a person surrenders more deeply to the way Allaah provides ourdaily bread, such a person may be ready to completely abandon havingany personal savings.

The danger in seeking to live an ideal prematurely is that this exposesour unperceived worldly attachments and creates tension and stress inour lives, which usually manifest as suffering and pains. Part of If Isit where I belong, with patience, means being where we are in ourprogression toward an ideal -- and to not only sit there patiently butalso progress patiently. This calls for a sincerity and honesty thatindicates when it is time to progress, even when such proves to bechallenging. We would be wise to acknowledge what we are trulyready to embrace as part of an ideal approach to Divine Providence.

This post concludes the Divine Providence Series. But as I trust thetopics covered will come up again, when they do I will address them infuture posts.

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The cause of serviceThe cause of serviceThe cause of serviceThe cause of serviceNovember 20, 2014

Some say that Love is the cause of service, but this isn’t true. Rather,the Beloved’s Will is the true source of service. If the Beloved wishesthe lover to help, then the lover provides that help. If the Beloved doesnot will it, then the lover gives it up. Abandoning service is not theabandonment of Love. No, on the contrary, even if the lover performsno service, Love continues working through the lover’s heart. Therefore, the root of the matter is Love, and service is the branch.

(adapted from Fihi Ma Fihi,translated by A.J. Arberry, p. 398)

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The root of the matter is Love: this declaration is so profound and sosimple yet so easily forgotten. In such forgetfulness we can confusethe importance of Love in regards to service, and even the larger scopeof spiritual practice that service is traditionally a part of. With a bettersense of clarity we can avoid such confusion and be led by wisdom asto how to approach service, or even the abandonment of service, torealize and rest in Love.

First, let’s examine what service is. For the lover, one on the path ofLove, service involves actions and behavior performed with theintention and deliberate purpose of being a vessel through which theBeloved benefits others. This applies from fulfilling the duty of servingone’s family to the “kindness” of serving strangers. Islam holds thatall beneficence comes only from the Beloved, Ar-Rahmaan Ar-Rahiim:

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The Beneficent, The Mreciful. In Islam, it is implicitly understood thatto approach the lover’s threshold of service one’s actions and behaviormust be selfless: without any ego. One of the reasons for this isbecause of the blinding nature of the ego: “I” can have the bestintentions of wanting to help someone but if this is done by what “I”think should be done, “my” thinking might overlook what thesituation calls for. This happens more often than people realize. It isnot uncommon for people looking to be helpful to do something thatactually makes things worse, but they do such because they think theyare being helpful. To this point, Jalaal ud-Diin Rumi states:

Rather, the Beloved’s Will is the true source of service. If the Beloved wishes the lover to help, then the loverprovides that help. If the Beloved does not will it, thenthe lover gives it up.

The Beloved’s Will is an unerring guide of when to serve (or not) andhow. To realize the Beloved’s Will, we must restrain the ego, inparticular our opinions. Traditionally, the approach to do this is not toeducate the mind or cultivate it to embody keen and intuitive skills todecipher the Beloved’s Will. Instead, the approach is to bring the mindto a place of quiet. When the mind is quiet the awareness thatemanates from the heart “sees” things as they are -- including whatthe Beloved wills. It is within the heart, the innermost essence, thatthe Beloved dwells and unendingly reveals Its Will.

We should remember that sometimes the Beloved wills or allowsunbeneficial situations to manifest for reasons that don’t call for us toserve them. Sometimes it is better for us to not serve a situation inwhich we can be of service because a purpose we don’t (mentally)

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perceive is at work. For example, it may be better to not help someonecaught up in a web of lies, to not interfere with that person sufferingthe consequences of lying so that person may finally come face to facewith how lying is ruining one’s life. Such a determination is not to bemade by the mind, as clever as it may seek to be. Instead, by quietingthe mind we “hear” what the Beloved reveals regarding Its Will as towhat to do or not do. To this end, many Sufi orders embrace prayer,meditation, and other spiritual exercises as daily practices to cultivatea mentally quiet approach to life. At times, solitude or being in retreatwith those who rest unendingly in quietude of mind are utilized to thesame end. It is important to cultivate a way of being that normallyrests in mental quietude; if the mind regularly operates in a state ofnoise it may be exceedingly difficult to bring it to quiet when we needto listen to the Beloved’s Will.

When the Beloved’s Will indicates a call to serve, the lover sets to thetask of performing the willed service with a code of behavior thatmeets the etiquette of beneficence. This etiquette takes root within thespace of ethics and can blossom through the embrace of divineattributes. (One can look to the 99 Names of Allaah for some of these.) For example, to perform beneficial acts with a rude demeanor goesagainst the Islamic standard of service; but to offer such service withhumility and gratitude (that the Beloved is using you to serve) is theMuslim way. Also, Muhammad (p.b.u.h.) would have a little talk withRobin Hood if he wanted to become a Muslim: although Robin Hoodsteals to serve the poor, in Islam it would not be acceptable to performthis service through immoral means.

Attention must also be paid to the deliberate purpose of benefittingothers. Too often in modern times, the intention to serve is used to

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justify performing service that falls short of its intention. For example,one may justify committing selfish acts in service because one’sintention is to benefit others. The standard of deliberate purposeprotects against this. If an act is performed with the intention of beinghelpful but is unhelpful, this is usually a sign that the one serving didnot fully heed the Beloved’s Will. This doesn’t mean that we shouldget caught up in measuring outcomes: the task of the lover in service isto genuinely offer and perform what the Beloved wills, regardless ofoutcome. But to this end, if there is a fire and one is called to serve byhelping to extinguish it, there needs to be a deliberateness of purposethat one comes with something that will actually help extinguish thefire, not something that will spread the fire but is later justifiedbecause one’s intention was to help.

Jalaal ud-Diin Rumi acknowledges three states in regards to service,which can be applicable to the larger scope of spiritual practice. “Inthe first they have no thought of Allaah at all, but worship and payservice to everything else: friends and lovers, wealth and children,stones and clods.” (Fihi p. 356) In this state, one’s service isdetermined by one’s mind: either through ego-based thoughts andopinions, imitation of others, social norms, or mental guesswork. Usually there is some self-interest involved: one “serves” because ofwhat one gets from it, how it makes one feel, how it makes one seemto others, for future favor, etc. There can be some benefit to othersfrom this type of service, but it is not genuine service which is guidedby the Will of the Beloved. Yet this service should not be belittled:with sincerity, this service can progress to the next state.

Jalaal ud-Diin Rumi shares this about the second state: “Once theygain a little knowledge and awareness, then they serve nothing but

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Allaah.” (Fihi p. 356 - 357) We should not understand “a littleknowledge” as facts, information, and concepts. In the Sufi context,we can understand knowledge as a “knowing” of the Beloved -- even ifmanifestations of the Beloved turn us toward such knowing,particularly the divine attributes. For example, if a person engaged inan act of selfish giving is touched by another’s deep gratitude, this canbe an experience of knowing. Personal gratitude is an aspect of thedivine attribute Ash-Shakuur: The Grateful who rewards every act ofobedience. Thus, the beauty of personal gratitude can open one to the“larger” beauty of Absolute Gratitude; in experiencing this, one may bemoved to serve That. In sincerely seeking to serve Absolute Gratitude,awareness will reveal that to do so the ego must be restrained since itis the ego that seeks to serve other things (including itself). Just thislittle “knowing” is enough to turn one to serve nothing but Allaah,where the Beloved is the sole reason for serving. Ironically, when aperson serves only the Beloved, that person is also served by being avessel through which Beneficence flows and graces with the“fragrance” of Beneficence.

I stress that only a little knowing is needed: one needs not amassvolumes of scriptures, teachings, and experiences to be turned towardexclusive service of the Beloved -- one instance of knowing canfacilitate such turning.

The second state leads to the third state:

Yet, after learning and seeing more they enter a stateof silence. They do not say, “I serve Allaah,” nor “I

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do not serve Allaah,” for they have transcended both. No sound issues from these people into the world. (Fihi p. 357)

We can understand “learning and seeing” as living and knowing,which moves us beyond the space of the mind -- beyond the abode ofconcepts and words. Living the knowing of the Beloved moves us intothe realm of the heart where we become quiet enough to hear thealways-present guidance of the Beloved. Such guidance is not alwayssomething observable, sometimes it can be a “movement” that movesus for “unknown” reasons into complete harmony with the Beloved’sWill. In this state, it is no longer what “I” do or do not do; rather it ishow the Beloved moves this body and mind to serve Its Will. Jalaalud-Diin Rumi elaborates:

This is what ordinary people don’t understand. Whenthey render service in honor of Allaah’s glory, theirservanthood is still present. Even though it is for thesake of Allaah, they still see themselves and theirown actions as well as Allaah -- they are notdrowned in the water. That person is drowned whenno movement, nor any action belongs to them, alltheir movements spring from the movement of thewater. (Fihi p. 83 - 84)

When one is filled by the waters of the Beloved, there is not even thespace of a gasp of breath to have one’s own words, thoughts, andactions. There is nothing but the omniscient silence of the Beloved. The lover disappears, even if its form remains: only the Beloved is andmoves the form as It wishes. This is the station of Oneness, the

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station of Love because even if the lover performs no service, Lovecontinues working through the lover’s heart. This is not the cause ororigin of service, rather its fulfillment, its “destination.” Obedience tothe Will of the Beloved is an unerring path to this station. Yet, it is theLove of the Beloved that allows us to realize this indecipherable Will. In the beginning, our service may be loving (following the nature ofLove), but if we are wise, we heed the guidance of Jalaal ud-Diin Rumiand other masters who teach us to let the Will of the Beloved be thecause, origin, and guide of service that unfailingly brings us to Love.

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Today is unionToday is unionToday is unionToday is unionDecember 4, 2014

Anyone who ties something united into a knotLaughs at one’s own condition and the condition of the world.They speak words about union and separation, yetHow can something that was never separated be joined?

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This love is complete and perfect, complete and perfect, complete and perfect.

And this (ego-based) self is imaginary, imaginary, imaginary.This light is glorious, glorious, glorious.Today [in this present moment] is union, union, union!

(adapted from The Quatrains of Rumi,translated by Ibrahim Gamard and Rawan Farhadi, p. 281 and p. 274)

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The metaphor of seeking to tie something united into a knot is abefitting metaphor for how many pursue spirituality. Even if with thebest intentions or in seemingly subtle ways many of us are trying tofind the Beloved, to be united with the Beloved when the Beloved isalready within us. The Qur’aan affirms this:

We verily created human and We know what its soulwhispers to it, and We are nearer to (each) humanthan its jugular vein. (Surah 50, Verse 16)

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Yet most of us don’t act, think, or approach life in ways that aregenuinely aware and receptive of this. Even many who have quotedthis verse and other statements like it thousands of times immersethemselves in spiritual practices that seek to find or draw near to theBeloved. In many respects, we are looking to bind something that isalready united, which is unnecessary. As Jalaal ud-Diin Rumi stated:

[We] speak words about union and separation, yetHow can something that was never separated be joined?

This is a call to really examine the approach and elements of ourspiritual practice. This is not to say that pursuits of union cannot bebeneficial and part of a process of awakening to realize the union thatalready is, but when we are in pursuit of union we don’t rest in union. Sometimes we even go as far as to veil this union with aspects of ourown “spirituality.” And there is an aspect of foolishness in seeking todo something that is already done -- and dare I say, done perfectly bythe Beloved.

Imagine a man standing in Times Square in New York City being sointent on finding Times Square that he is asking people how to get toTimes Square? Despite being told repeatedly that he is already there,in his insistence, he keeps on asking people, “How do I get to TimesSquare?” He can talk about “journey” and “destination,” “traveling”and “arriving” (like many of us talk about union and separation), butit all means little until he is ready to accept that he is already in TimesSquare.

The above metaphor explicitly shows what many sincere seekers do,sometimes in subtle and clever ways. Just as the man’s insistence on

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asking for directions seems illogical, to those who have realized theunion that already is any approach seeking union seems just asillogical. Yet some of us remain just as insistent with approaches andelements of spiritual practice that seek to find something we alreadydwell within. In fact, sometimes our attachments to this insistenceand the practices that serve it require that someone direct us out ofTimes Square so we can be directed back to it. Then we will realize, asso many masters testify, that we were and are already resting withinthat which we sought. I remember a teacher who said about hisrealization of union, and I’m paraphrasing: ‘What a fool I was toignore the love and wisdom already within me that revealed itselfwhen I stopped looking for love and wisdom.”

So if the challenge is not to find but realize something so close that wedon’t perceive it, how should we proceed? The Sufi response to thisquestion is simple: remembrance -- to remember something we forgotalthough it is always within us. I remember an incident last winter: Ientered a heated building from the bitter cold and my glasses foggedup. So I pushed them up on my forehead which was partially coveredby a hat so I could see as I moved about the building. But when I wasready to leave, I couldn’t find my glasses. I started to look for themand spent minutes retracing my steps, checking and rechecking all theplaces I had been to see if I left them there. Finally someone asked me,“Are you looking for something?” I said, “My glasses.” She laughed,saying, “They’re upon your head.” I grabbed my glasses and laughedtoo. In a similar manner, a person who realizes he or she is tyingsomething that is already united laughs at one’s own condition and thecondition of the world because the majority of the world is doing thesame thing. In all that we seek, whether as spiritual or worldlypursuits, the fulfillment of all this and more lays with the Beloved,

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who already dwells within ours hearts. Recognition of this oftenmoves one to laughter: not a laughter of ridicule but of joy andfulfillment. Perhaps it’s part of the humor of the Beloved that despitebeing told of the union that already is, each one of us must come toour own individual realization of it.

Understanding this, it is helpful and important to understand the Sufiand Islamic context of Jalaal ud-Diin Rumi’s life. Practices of dhikr(remembrance) are fundamental to traditional Sufism as a way ofhelping seekers to not seek the forgotten glasses resting upon ourheads, but instead to arrive at a state where we can remember wherethey already are. So much emphasis is placed on sitting with a guideand other sincere companions, because it is often easier for them to seethe glasses upon your head than you -- especially if you’re reallycaught up in finding the glasses. Sometimes teachers will sendstudents on pursuits or let them go off on pursuits as a way to revealto the students their own (mental) tendencies inclined to seeking. These are barriers that must be released and removed since theyobscure realization of the union that is, even if in very subtle ways. But on the Sufi path, any such pursuits are utilized as preparation toembrace practices of remembrance. For when we truly remember theunion that is, we can then turn our attention to resting within andhonoring the beauty of this union. Then we won’t seek union butinstead be unionbe unionbe unionbe union.

In a hadith, a saying of the Prophet Muhammad (p.b.u.h.), the Belovedsays: “I am (appear) in accordance with the thoughts of My servantabout Me; and I am with that one, when that one remembers Me.” (adapted from 110 Hadith Qudsi, Trans. by Syed Masood-ul-Hasan). The hadith acknowledges the delusional potential of the mind to

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perceive what is already united as being separate. Then we get caughtup in living this perception instead of reality. If we think (based onperception) that the Beloved is separate, to us the Beloved will besomething we must seek. If we remember the Beloved is always withus, even if we can’t perceive It -- or even just remember the Beloved --this allows us to realize the union that already is. Such realizationcan be more easily arrived at through remembrance not pursuit orperception. This realization can manifests in ways that go beyondwhat the mind can encompass, but just to chant the names of theBeloved or sit in quiet remembering the Beloved is sufficient for thisunion to be realized / remembered. Then we can be with the Beloved,who is always with us, and see for ourselves why Jalaal ud-Diin Rumiproclaims:

This love is complete and perfect, complete and perfect, complete andperfect.

And this (ego-based) self is imaginary, imaginary, imaginary.This light is glorious, glorious, glorious.

Today [in this present moment] is union, union, union!

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Virtuous sentimentsVirtuous sentimentsVirtuous sentimentsVirtuous sentimentsDecember 18, 2014

Smash a rock against the jar of companionship with the ignorant,And clutch the hem of the robes of the wise ones in the world.Don’t pause for a moment with the unworthy,For the iron mirror collects rust when you put it near water.

(adapted from Masnavi i Ma’navi, translated by E.H. Whinfield, p. 253 - 254)

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The lover and the mistress in the above story represent two poignantstates in spiritual maturity. Since the state of the lover leads to thestate of the mistress, we’ll begin with the lover. But first a point ofclarity: when the story uses the word “mistress,” we should notconstrue this as indicating an immoral (i.e. extramarital) relationship. The mistress’ rejection of the lover’s embrace indicates her refusal toengage in such. In the time of the translator, mistress could also beused to refer to “a female lover,” and I was actually tempted to changethe word to that or to “beloved.” But, as this post may indicate, wesometimes reduce what is beloved to us -- including the Beloved -- to amistress of immoral circumstances. Therefore, I left the term as issince both meanings may have relevance for some readers.

An obvious but often underappreciated vital element of the spiritualjourney is the commitment to continue on and endure. The storystates that the lover was separated from his mistress for seven yearsyet he never relaxed his efforts to find her. Humans throughout all time

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are famous for embarking on big, determined starts that often end upunfinished or are sometimes completed with a diminished effort. If theresults are not quick or what we think they should be, we often relaxwhat was once diligent, consistent, and vigorous efforts. Yet if we aresincerely committed to the spiritual path, we have been promised “Theseeker shall find” -- not always what we (our egos) want, but certainlysomething that will be undeniably useful to our spiritual journey. Andsurely, as the Qur’aan promises: “Whoso shall have wrought an atom’sweight of good shall behold it.” (Surah 99, Verse 7) Nothing we do thatis good shall go unrewarded -- nothing! This is partly why mastersand teachers encourage us to stay vigilant in our spiritual practice. And open, so when rewards and findings are bestowed we don’t ignoreor reject them. These have been promised to be placed in our lives, butthe promise doesn’t say it will force us to receive or even be aware ofthese.

In the lover’s case, his unwavering constancy and perseverance led himto find what he sought: his beloved mistress. Upon finding her, hereflects how often humans “hate the things that are good for them”since the patrol he sought to escape (something undesired) led him tofind his beloved. When we are firmly and sincerely rooted in aspiritual practice, even unwanted and unfavorable occurrences serveour benefit. This is not a call to be a martyr or endure unnecessarysuffering: the lover did flee the patrol (instead of allowing himself to becaught) and took refuge in a garden. The garden, as a Sufi metaphor,often speaks to “places” of spiritual beauty and piety, a settingbefitting for meeting the Beloved or receiving Its greatest treasures. Such “places” are not limited to physical locations, virtues can begardens of refuge. Whenever we encounter a hardship we are not surewe need to endure, one option can be see to seek refuge in a “garden.”

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And a committed, unbroken, vigilant spiritual practice places us in thepresence of countless gardens of refuge.

So now that the lover has found the mistress, what is he to do? In thesame vein, when our spiritual practice brings us to a place where weovercome aspects of suffering, what do we do? Note, the suffering ofseparation from his mistress was a driving force in the lover’s quest. But now that the suffering is relieved (by reunion), his orientationshifts from that of disciplined seeking to pursuit of (ego-based) desires. It is important to understand the cultural and religious context of hisattempt to embrace the mistress. Persian culture, as well as manyothers in the world, does not condone physical contact between menand women who are not close family members. This cultural tenet isaffirmed religiously in Islam by the emphasis on modesty in socialrelations, particularly between unrelated men and women. So thelover’s attempt to embrace is a clear break from the noble quest ofdaily searching for his mistress and goes against established spiritualand cultural virtues. Added to this is the fact that he doesn’t seek toembrace her in the presence of others, instead when they are alone:reducing her to a mistress of an immoral deed he would most likelyconceal from others.

I ask the question again: when our spiritual practice brings us to aplace where we overcome aspects of suffering, what do we do? Do weshift from the orientation that brought us to relief and return to self-centered, ego-based ways (i.e. attempting to sate desires)? And do welook to do so discreetly, outside the sight of others, to maintain afacade of spirituality? Such an approach will ultimately return us backto suffering and, more importantly, impede our reunion with theBeloved. Thus, the lover is in the presence of the mistress but his

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inappropriate attempt to embrace her has placed a space of separationbetween him and her, since she is unwilling to compromise her morals.

The lover’s response to the mistress’ rejection reveals one of thegreatest dangers to all spiritual seekers: spiritual ego. Although hisattempt to embrace emanates from an ego-based desire, he seeks tojustify it by saying: “It may be I am lacking in good manners, but I amnot lacking in constancy and fidelity towards you.” Islam regardsconstancy and fidelity as spiritual virtues, so to claim to be upholdingthese while violating the virtue of modesty reeks of hypocrisy. Yet,there is a gem in the stance the mistress takes.

When the lover first attempts to embrace her, she states that though nopeople “were present, yet the wind was blowing and that showed thatAllaah, the Mover of the wind, was also present.” And when he seeksto justify his position, she notes that his outward behavior is bad, notfalling for his claim of virtuous sentiments. She then returns to herinitial point: You are ashamed to misconduct yourself in the sight ofhumans, but have no scruple to do so in the presence of the Al-Basiir,The All-Seeing. When we arrive at the station the mistress is at, priorto performing any act we remember that the Beloved is always withremember that the Beloved is always withremember that the Beloved is always withremember that the Beloved is always withus and watching usus and watching usus and watching usus and watching us -- just like another person standing before us. Within such remembrance, we become more discerning with our acts. And, even further, when we remember that the Beloved sees allremember that the Beloved sees allremember that the Beloved sees allremember that the Beloved sees all, notjust the surface of our acts but also their roots, we will be more carefulabout falling into the trap of spiritual ego: of spiritually justifying ego-based / selfish acts.

Spiritual practice aims to bring us beyond the bondage of suffering sowe can continue our journey within the space of remembering that the

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Beloved is always present and always watching. When we don’tviolate this presence, in time we are brought into the bounty of anindescribable blissful reunion. Abandoning, regressing or evenremaining stagnant in the flow of a sincere spiritual journey canimpede this reunion. A wiser choice is to continue and deepen intothis flow even when we are free from suffering.

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Rumi Teaches Blog Posts: 2013 - 2014. Copyright © 2013 - 2016. Nashid Fareed-Ma’at.

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