,,the ,,theosophy ,,of ,,islam4 ,,letters ,,from ,a ,s,f ,,teacher ,,shaikh ,,sharfudd,n ,,maner ,,or ,,makhd,m-,,ul-,,mulk4 ,,translated ,,from ,,the ,,persian ,,by ,,baijn,,th ,,singh ,,theosophical ,,publishing ,,society4 ,,benares ,,city ,,and ,,london ,,theosophist ,,office1 ,,aydar2 ,,madras1 ,s4 ,,printed ,,by ,,thakur ,,das ,,manager1 ,,at ,,the ,,tara ,,printing ,,works1 ,,benares4 ,all ,rights ,reserved4 ,registered under ,act ,,xxv of #ahfg4 ,,foreword4 ,shaikh ,sharf-ud-dn was the son of ,shaikh ,yahi4 ,his birthplace is ,maner1 a village near ,patn in ,behr 7,india74 ,a love of knowledge and the religious life1 and signs of spiritual greatness1 were found in him from his early childhood4 ,a strange ,being was once seen by the cradle of the baby4 ,the mother1 frightened1 reported the matter to her father1 ,shahb-ud-dn1 a great saint4 ,the latter consoled her1 saying that the mysterious ,presence was no less a ,being than the ,prophet ,khezar#a ,himself1 and that the baby was expected to be a man of great spiritual advancement4 ,he acquired secular knowledge under ,ashraf-ud-dn1 a famous professor of those days4 ,he first refused to marry1 but had to yield when1 being ill1 he was advised by the physician to take to marriage as the remedy for his disease4 ,he left home after the birth of a son1 travelled in many places1 and was at last initiated 7at1 or near ,dehli7 by ,najb-ud-dn ,firdaus4 ,the latter made him his deputy on earth under a deed drawn twelve years earlier under the direction of the ,prophet of ,islm ,himself1 asked him to leave the place1 and quitted his body shortly after4 #a ,a mysterious ,personage1 according to some1 a ,prophet2 according to others1 a ,wal or ',friend of ,god'4 ,he is supposed to be an ,immortal ,being1 an invisible ,teacher and ,helper of ,mankind4 ,moses was sent by ,god to seek ,his instruction4 ',khezar' literally means 'green'1 a metaphorical expression for auspiciousness1 blessedness1 wholesomeness and fertility4 ,on his initiation1 ,sharf-ud-dn lived for many a long year in the woods of ,bihi and the ,rjgiri ,hills4 ,in his later days he adopted ,bihr 7now a subdivisional town7 as his residence1 at the request of some of his friends and disciples4 ,he died on ,thursday1 the #fth of ,shawwl1 #ghb ,hijra1 in the opening years of the #aeth ,century ,a4 ,d4 ,his titular name is ,makhdm-ul-,mulk1 ',master of the ,kingdom or the ,world4' ,he was equally proficient in secular learning and esoteric ,knowledge1 and possessed superhuman powers4 ,his tomb at ,bihr is still resorted to as a place of sanctity by a large number of devout ,mahomedans4 ,he wrote many works1 of which three only have yet been published4 ,these are3-- 7#a47 ,maktbt-i-,sad1 a ',series of a ,hundred ,letters' 7or rather essays on definite subjects7 addressed to his disciple ,qz ,shams-ud-dn in #gdg ,hijra4 7#b47 ,maktbt-i-,bist-o-hasht1 a ',series of #bh ,letters'1 being replies to the correspondence of his senior disciple1 ,mozaffar1 the prince of ,balkh4 7#c47 ,fawed-i-,rukn1 a number of brief ,notes prepared for the use of his disciple ,rukn-ud-dn4 ,the present booklet consists of the translation of copious extracts from ,maktbt-i-,sad1 the most elaborate and comprehensive of the three published works1 with ,notes occasionally added from the other two with a view to elucidate or complete the subject in hand4 ,these extracts1 it is hoped1 will cover the greater part of1 if not all1 the principles inculcated in these books1 and are expected to give the reader a fair knowledge of the ,teaching of the ,author in all its phases4 ,matters relating to mere exoteric rites1 legends and traditions have been omitted4 ,the translation does not pretend to be always very literal1 but an honest attempt has been made to present a faithful rendering of the original to the ,english-knowing public1 that they may be able to better appreciate the ,teachings of ,islm1 and that the ,brotherhood of ,creeds may have one more advocate to plead its cause before the tribunal of the human intellect4 ,,gay1 7,,beh,r47 ,,baijn,,th ,,singh4 #aijh4 ,,contents4 ,,page4 ,foreword ,on ,monotheism #a ,turning to ,god1 or ,conversion #e ,on ,seeking the ,teacher #h ,on the ,qualifications of a ,teacher #ab ,on ,discipleship #ae ,on ,discipleship 7,continued7 #af ,the ,friend of ,god #ai ,the ,brotherhood of ,friends #bj ,polytheism1 and the ,friendship of ,god #bb ,lights #bc ,the ,unveiling of the ,supersensuous #be ,on the ,same #bh ,illumination #bi ,dreams #cj ,on ,misconceptions #cb ,the ,outer and ,inner ,ailments #cd ,the ,origin of ,theosophy #cf ,seeking the ,path #cg ,the ,pillars of the ,path #ci ,religion1 the ,path and ,truth #ci ,accessory to ,prayers #da ,purification #db ,the ,motive #dd ,prayer #de ,invoking the ,divine ,help #df ,the ,divine ,allegiance #dg ,the ,sacred ,formula #dh ,the ,naked ,faith #di ,the ,inner ,polytheism #ea ,the ,divine ,knowledge #eb ,love and ,devotion #ee ,seeking ,god #eh ,the ,way to ,god #fj ,speech and ,conduct #fb ,magnanimity #fd ,knowledge #fe ,the ,steps of a ,disciple #fg ,islm #ga ,the ,noble ,qualities #gc ,contemplation #gf ,renunciation #gh ,on the ,same #hj ,the ,clearing of the ,path #ha ,self-,control #hc ,truth #hd ,the ,descent from ,adam #hg ,confidence #ia ,pursuit and ,renunciation #ib ,the ,company of the ,saints #ic ,service #ig ,the ,transmutation of ,evil ,qualities #ii ,avarice #aja ,the ,evil of the ,world #ajc ,renunciation of the ,world #ajd ,the ,final ,doom #ajf ,the ,soul #ajh ,the ,heart #aji ,the ,desire-,nature 7,nafs7 #aaj ,desire #aab ,discipline of the ,desire-,nature #aad ,discipline of the ,desire-,nature 7,continued7 #aae ,alienation from the ,desire-,nature #aag ,self-,toleration #aah ,hidden ,differences of ,stages #aah ,heedlessness #abj ,sorrow #aba ,conduct #abb ,seclusion #abd ,death #abf ,hell #abh ,heaven #abi ,,letters ,,from ,a ,s,f ,,teacher4 ,,on ,,monotheism 7,,tauh,d74 ,masters of the path have divided monotheism into four stages4 ,the first stage consists in repeating1 vocally1 without any inner conviction1 ,there is no ,god save ,allh4#b ,this is hypocrisy1 and does not profit on the day of resurrection4 ,the second stage consists in repeating the said logion vocally with an inner conviction based upon conventional imitation 7as in the case of ordinary people71 or some form of reasoning 7as in the case of an intellectual theist74 ,this is verily the visible body of monotheism1 frees one from gross polytheism and from hell1 and leads to heaven4 ,this second stage1 though safer than the first1 and less unstable1 is for all that a low one1 fit for old women4#c ,the third stage consists in ,light shining in the heart1 which reveals the ,one ,agent alone as the root of all phenomena1 and the non-agency of all else4 ,this is quite unlike the conviction of ordinary people or that of an intellectual theist4 ,such a conviction is a fetter to the soul1 whereas the vision of the ,light breaks all fetters4 ,there must be a difference between one who believes a certain gentleman to be in his house1 on the testimony of others 7as in the case of ordinary people71 another who infers the residence of that gentleman in the house1 because he sees his horses and servants at the gate 7as in the case of the intellectual theist71 and another who actually sees the gentleman in the house 7as in the case of the third stage74 ,in the third stage one sees the creatures and the ,creator1 and distinguishes them from ,him4 ,this much of separation still persists--hence it is not perfect union in the eyes of the ,masters4 #b ,l elha ill' ,allh4 #c ,weak souls4--,trs4 ,the fourth stage consists in the pouring forth of the ,divine ,light so profusely1 that it absorbs all individual existences in the eyes of the pilgrim4 ,as in the case of the absorption of particles floating in the atmosphere in the light of the sun1 the particles become invisible--they do not cease to exist1 nor do they become the sun1 but they are inevitably lost to sight in the overpowering glare of the sun--so1 here1 a creature does not become ,god1 nor does it cease to exist4 ,ceasing to exist is one thing1 invisibility is another4444 ,when thou lookest through a mirror1 thou dost not see the mirror1 for thou mergest it into the reflexion of thy face1 and yet thou canst not say that the mirror has ceased to exist1 or that it has become that reflexion1 or that the reflexion has become the mirror4 ,such is the vision of the ,divine ,energy in all beings without distinction4 ,this state is called by the ,sfs1 absorption in monotheism4 ,many have lost their balance here3 no one can pass through this forest without the help of the ,divine ,grace and the guidance of a ,teacher1 perfect1 open-eyed1 experienced in the elevations and depressions of the ,path and inured to its blessings and sufferings4444 ,some pilgrims attain to this lofty state only for an hour a week1 some for an hour a day1 some for two hours a day1 some remain absorbed for the greater portion of their time4444 ,beyond the four is the stage of complete absorption1 i4 e41 losing the very consciousness of being absorbed and of seeking after ,god--for such a consciousness still implies separation4 ,here1 the soul merges itself and the universe into the ,divine ,light1 and loses the consciousness of merging as well4 ,merge into ,him1 this is monotheism3 lose the sense of merging1 this is unity4 ,here there are neither formul nor ceremonies1 neither being nor non-being1 neither description nor allusion1 neither heaven nor earth4 ,it is this stage alone that unveils the mystery3 ,all are non-existent save ,him2 ,all things are perishable save ,his ,face2 ,i am the ,true and the ,holy ,one4 ,absolute unity without duality is realised here4 ,do not be deluded1 but know3 every one who merges in ,god is not ,god4 ,the first stage of monotheism is like the outermost shell of the almond2 the second stage is like the second shell2 the third stage is like the core2 the fourth stage is like the essence of the core--the oil of the almond4 ,all these are known by the name of the almond1 but each differs immensely from the others in status1 result1 and use4 ,this note should be studied patiently and intelligently1 since it deals with the basis of all developments1 activities1 and supersensuous phenomena4 ,it will explain the phraseology and the allusions in the writings of the saints1 and throw light on the verses on monotheism and the stages thereof4 ,o brother6 though an ant1 thou mayest turn out to be a ,solomon4 ,do not think thou art an impure sinner3 though a gnat1 thou mayest become a lion4444 ,god raises the monotheist out of the dualist1 the faithful out of the faithless1 and the devotee out of the sinner4--,letter #a4 ,the following extracts on monotheism from ,the ,series of #bh ,letters1 another work of the author1 may be aptly added4--,trs4 ,according to a tradition of the ,prophet1 all beings were created out of ,darkness1 but each took in ,light according to its capacity1 and thus became luminous4 ,hence all beings are sparks of the ,divine ,light1 and their luminosity is derived from ,it4 ,now one can fully understand the sacred verse3 ,god is the ,light of heaven and earth4--,letter #ag4 ,thou-ness and ,i-ness pertain to our world4 ,they do not exist in the region of the ,beloved4 ,he is the one ,reality3 futile is the assertion of any existence but ,his4--,letter #b4 ,,turning ,,to ,,god ,,or ,,conversion 7,,taub,h74 ,taubh literally means to turn back4 ,but the nature of the turning must be different with different individuals according to the difference in their conditions and stages4 ,ordinary people would turn from sin with apology in order to escape punishment2 middling ones would turn from their deeds to secure the regard of the ,master2 the ,elect would turn from all worlds1 here and hereafter1 and feel the insignificance and non-existence thereof in order to realise the glory of the ,maker4 ,the turning of a beginner cannot be permanent4 ,a saint says of himself3 ,i turned back #gj times and failed each time2 but my seventy-first turning proved steady1 and ,i failed no more4 ,khwj 7,master7 ,zunnoon of ,egypt observes that the ,taubh of ordinary people consists in turning from sins1 that of the ,elect in turning from heedlessness4 ,khwj ,sobaid and many others are of opinion that ,taubh consists in remembering one's past transgressions and being ever ashamed of them1 so that one may not grow proud of one's many virtues4 ,on the other hand1 ,khwj ,junnaid and many others hold the view that ,taubh consists in forgetting past transgressions1 i4 e41 in expunging their impressions from the heart1 so that it may become as pure as if it had never committed them4 ,taubh is obligatory for all pilgrims at all times1 since for each pilgrim there is always a stage higher than his present one4 ,if he halts at any stage1 he stops his pilgrimage and commits sin4 ,taubh consists in a firm and sincere resolution to abstain from sins1 so as to assure ,god of one's unwillingness to commit them in future2 and in compensating1 to one's best ability1 those one has harmed in any way4444 ,taubh is the basis of all developments1 as the ground is for the foundation of a building4 ,the chief requisite is mn 7peace1 faith1 or moral sense74 ,taubh and mn appear together1 and the latter illumines the heart in proportion to the former4 ,the real ,taubh lies in turning from one's nature4 ,when the disciple turns from his nature he becomes another2 i4 e41 he does not become another man1 but his qualities change4 ,then he unfolds true mn1 which sweeps away many-ness and leads to unity4 ,ere the turning1 mn is but conventional and nominal4 ,how long will you worship ,god with your tongue only8 ,this is no better than worshipping desires4 ,so long as thou dost not become a ,moslem from within1 how canst thou be a ,moslem merely from without8 ,the lame ass of conventional faith and the lip-behaviour that we have cannot help us to tread the ,path4 ,none ought to despair under any circumstance whatsoever4 ,here work is without a motive1 and requires no payment4 ,many are instantly raised from the level of image-worship to a stage higher than the angels and heaven4 ,the ,lord does whatever ,he wishes4 ,how and why find no room here4 ,may ,god make thee a seer of ,his1 and remove thee from thyself6 ,do thou aspire high1 though thou art low at present4 ,o brother1 human aspiration should stoop to nothing1 either on earth or in heaven6 ,such men are so constituted as to care for neither hell nor heaven4 ,they seek ,god and ,god only1 and spurn what is not ,he4 ,theosophy 7,tasavvuf7 is ceaseless motion1 since standing water becomes stagnant4 ,a man may corporeally be in his closet1 yet his spirit may run to the ,malakt#d and the ,jabrt4#e ,rapid motion1 like the morning breeze1 can neither be seen nor grasped4--,letters #b-d4 #d ,the astral and lower mental planes4 #e ,the higher mental plane4 ,,on ,,seeking ,,the ,,teacher4 ,the ,saints on the ,path--blessed be they--unanimously declare that it is incumbent upon a neophyte1 after the maturity of his conversion 7,taubh71 to seek a ,teacher1 perfect1 experienced in the elevations and depressions of the ,path1 its joys and sorrows1 possessed of balance1 and versed in the internal ailments of a disciple and their remedies4444 ,though in the beginning one does not need a ,teacher1 and the seed can be sown merely with the help of ,divine ,grace1 the seed1 when sown in the soil of the heart1 does need a ,teacher for its further growth1 for the following reasons given in the books of the saints3 #a4 ,since one cannot go to the ,kb#f without a guide1 albeit the way is visible and sensuous1 and the pilgrim possesses eyes and feet1 it is impossible without a guide to tread the occult ,path trodden by #abj1jjj prophets1 which has no visible track and is supersensuous4 #f ,the ,sacred ,shrine at ,mecc4 #b4 ,as there are many thieves and robbers on a sensuous way1 and one cannot travel without a guide1 so on the occult ,path there are many robbers in the guise of the world1 the desire-nature and the elementals1 and one cannot travel without the guidance of a ,master4 #c4 ,there are many precipices and dangers on the ,path1 leading to one or other of the many heretic schools formed by those who1 having entered the ,path without a ,perfect ,guide1 on the strength of their own intellectual resources1 fell and perished in the forest and deserted the ,law4 ,others1 more fortunate1 have safely crossed those dangers under the protection of ,masters1 and have seen the victims1 and known where and why they fell4 ,all pilgrims are liable to these dangers4 ,if one secures the help of a mighty ,teacher1 one can be saved and progress with the help of ,his secret hints and instructions1 else one may fall into some heresy and lose the fruit of one's labour4 #d4 ,the pilgrim may pass1 on the way1 through certain spiritual conditions1 and the soul may put off the physical garment1 catch the reflection of the ,divine ,light1 display superhuman powers as a ,divine agent during the continuance of the experiences1 taste the relish of ,i am ,god1 the ,holy ,one1 and become proud of having reached the goal4 ,the pilgrim cannot understand this intellectually3 but if the soul1 during the continuance of these experiences1 is not helped by a mighty ,master1 he may1 it is feared1 lose faith1 and fall a victim to a false notion of unity4 #e4 ,the pilgrim on the way unfolds supersensuous powers1 and sees supersensuous phenomena--devilish1 passional1 and divine4 ,but he cannot understand them1 as they are spoken in a supersensuous language 7i4 e4 revealed through an unfamiliar medium74444 ,if1 at this stage1 he is not aided by a ,teacher1 helping him on behalf of ,god1 and versed in the interpretation of supersensuous words and symbols1 he cannot progress further4444 ,when ,god opens the eyes of a man1 so that he distinguishes good from evil1 and resolves to follow the one and avoid the other1 but does not know how to do it1 he must betake himself to a ,divine ,man and make a firm determination to change his condition4 ,then the ,divine ,man will take him up1 help him to subdue the desire-nature1 gently induce him to abstain from his defects and blemishes1 and keep him away from bad companions4 ,a disciple can1 with the help of a ,teacher1 do in an hour what he would do unaided in a year4444 ,it is said3 a disciple may reach the goal with the help of a single ,teacher1 or of more than one ,teacher4 7,in the latter case7 each ,teacher may be the means of the revelation of one stage only2 yet it is more consistent with decency and politeness for the disciple to refrain from looking upon such a stage as the limit of development attained by his ,teacher1 444 inasmuch as the ,perfect ,ones are not at all concerned with the business of stages and conditions4 ,but one cannot leave one ,teacher for another without the permission of the former4 ,who does so deserts the ,path4 ,it is the practice of the ,masters--blessed be ,they6--to impose a threefold discipline on a student4 ,if he observes it1 he receives the ,robe 7the real one1 not the conventional7--else he is rejected4 ,the threefold discipline consists of3 #a4 ,service of the world for a year4 #b4 ,service of ,god for a year4 #c4 ,watching the heart for a year4--,letter #e4 ,,on ,,the ,,qualifications ,,of ,a ,,teacher4 ,broadly speaking there are five qualifications3 7#a7 ,devotion to ,god4 ,one cannot be thus devoted1 unless one is free from servility to all save ,him4 7#b7 ,capacity to receive truths direct from ,god without any intermediary4 ,one cannot unfold this capacity without completely getting rid of the lower human nature4 7#c7 ,nearness to ,god4 ,one cannot approach ,god unless one is equipped with the ,divine character1 and one's ,spirit reflects the light of the ,divine attributes4 7#d7 ,acquisition of knowledge from ,god without any intermediary4 ,for this the heart should be cleansed of all impressions1 sensual and intellectual4 7#e7 ,being an ,elect of the ,heart ,doctrine1 which relates to the knowledge of the ,divine ,essence1 the ,divine ,qualities1 and the ,divine ,works4 ,one cannot attain to this stage without a second birth4 ,one born of the mother's womb sees this world2 one born of the ,self 7i4 e41 quitting the lower human nature7 sees the supersensuous world4 ,nevertheless it is said that the qualifications of a ,teacher are indescribable and innumerable4 ,a ,teacher is not the body1 the head1 or the beard1 visible to man4 ,he is in reality the inner being by the side of ,god1 in the region of ,truth1 clothed in ,divine mercy and glory4444 ,here is a query3 ,how can a beginner find out such a ,teacher and ,guide1 know and follow ,him8 ,it is not meet for a beginner to weigh ,divine ,men with the balance of his little intellect and to look at ,them with his limited vision4 ,nor is it meet to follow another on his mere assertion4 ,then how to know if such a one is a genuine ,teacher or a mere pretender8 ,answer3 ,each seeker is furnished with materials appropriate to his lot4 ,he cannot transcend them1 444 nor can anything hinder him from using them4 ,query3 ,is there any sign whereby to distinguish a pretender from a true ,teacher1 the worthy from the unworthy8 ,answer3 ,there are many signs1 but it is impossible to describe and fix them4 ,for all that1 there is no sign or mood1 the presence or absence of which alone would mark a ,teacher or a pretender4 ,in short1 one blessed with the ,divine ,grace should set his feet on the ,path1 turn away from sensual pleasures and passional gratifications1 and fix his attention on ,god4 ,then the glance of some ,perfect ,teacher will shine in the mirror of the heart4444 ,when a true disciple catches such a glance1 he instantly contracts a love for the ,beauty of ,his ,godly ,strength1 becomes restless and uneasy1 and comes to the ,path4 ,this uneasiness forbodes fortune and success4 ,perfect discipleship consists in perfect love for the ,beauty of the ,teacher's ,godly ,strength4 ,a disciple should follow the wishes of his ,teacher1 and not his own wishes4444 ,in each locality there is a ,teacher who protects men living in that area4 ,the ,king of the time is only one1 but there is an ordinary teacher in each town4 ,according to tradition there are always #cfe ,friends of ,god1 who are the props of the world and the channels of the transmission of blessing and mercy from heaven to earth4444 ,o brother1 know for certain that this work has been before thee and me 7i4 e41 in bygone ages71 and that each man has already reached a certain stage4 ,no one has begun this work for the first time4 ,everything is according to ,divine dispensation4 ,do you suppose #ajj1jbd prophets to have ushered any new work into the world8 ,by no means4 ,they stirred up what lay already in the bosom1 and led man to what was ordained for him by ,god4444--,letter #f4 ,,on ,,discipleship4 ,desire is a craving in the heart for a certain object4 ,the craving produces a stir in the heart1 the stir arouses a tendency to seek for the object4 ,the nobler the object1 the purer the desire4444 ,desire is threefold3-- 7#a7 ,desire for the world4 ,it consists in the absorption of a man in the seeking of worldly objects4 ,such a desire is a downright danger4 ,when it clouds the heart of a neophyte1 it keeps him back from all virtues1 and lures him to failure4 ,a life spent in the gratification of such a desire deprives one of eternal happiness after resurrection4 7#b7 ,desire for heaven4 ,the soul transcends the previous stage1 longs for the heavenly state and permanent happiness1 and practises lifelong asceticism1 so that he may attain his object on the day of resurrection4 ,the desire for heaven is nobler than the desire for the world4444 7#c7 ,desire for ,god4 ,a man 7at this stage7 unfolds the inner sight1 aspires to transcend the created universe1 and considers it disgraceful to seize anything contained in that area--so that he develops a longing for the ,creator ,himself and is respected in heaven as well as on earth4 ,when a disciple ceases to hanker after the world and heaven1 and regards everything save his ,object as a hindrance to his 7onward7 march1 he should heartily endeavour to seek ,god1 come manfully to the ,path1 and resort to a compassionate ,teacher1 so that the latter may help him in treading the ,path1 and tell him of its dangers1 thus securing him a safe journey without any break or failure4 ,the ,teacher cannot turn an unruly candidate into an earnest disciple4444 ,if the spirit of the ,path lies latent in a candidate1 it will unfold by ,his company and service4 ,the ,divine ,law works in this way4 ,,on ,,discipleship4 7,continued47 ,when a man calls himself a disciple1 he ought to justify the title to the fullest extent and firmly tread the straight ,path4 ,he should constantly use the collyrium of turning back 7,taubh71 put on the robe of detachment from connexions and from self1 drink the wine of ,seeking out of the cup of ,purity1 draw the sword of ,magnanimity from the sheath of ,religion1 dismiss the cravings of the infidel ,desire1 practise absorption1 and not care for the higher or the lower worlds4 ,when he has become proficient in the truths of discipleship and the subtleties of ,seeking1 has gathered the fruits of purification and asceticism1 begun to tread the ,path and passed through several stages of the journey--then1 if asked whether he is a disciple1 he can say3 ,i may be one1 ,god helping4 ,thus is discipleship justified1 and pretension avoided4 ,this is the way of those endowed with insight and divine ,wisdom4 ,not to look to personality at any stage1 nor to depend upon its possessions4 ,many saints with a lifelong devotion have slipped down from dizzy heights4444 ,a disciple who concentrates in himself the purity of all the angels and the piety of all men is self-conceited and sure to fall1 if he knows himself to be better than a dog4444 ,the beginner has a tongue1 the proficient scholar is silent4--,letter #ed4 ,a disciple is a worshipper of his ,teacher4 ,if his rest and movements are in accordance with ,his commands1 he is a disciple2 if he follows his own desires1 he is a follower of his desires1 not of his ,teacher4 ,a disciple is he who loses himself in the ,teacher4 ,he shakes off his desires1 as a serpent casts its slough4 ,if he has even the least remnant of desire left in him1 and doubts and protests find room in his heart1 he is a worshipper of himself1 not of the ,teacher4444 ,a disciple should be a worshipper of the ,teacher1 so that he may become a worshipper of ,god4 ,one who obeys the ,messenger verily obeys ,god4--,fawed-i-,rukn4 ,god has concealed precious gifts under the difficulties ,he has imposed upon these men 7i4 e4 the disciples74 ,a disciple should manfully discharge his duties without fail1 in spite of the hardships and trials of the ,path4 ,god does not work in one way only1 and it is difficult to know which way will lead the disciple to ,him--joy or sorrow1 gifts or privation4 ,there is a divine secret underneath all sufferings and enjoyments in the world4--,the ,series of #bh ,letters1 ,letter #a4 ,a long journey is needed to ripen the raw4 ,as a fruit requires both sunshine and shadow for its maturity1 so a pilgrim requires the dual experience--joy and sorrow1 union and separation1 presence and absence1--for his perfection4--,ibid1 ,letter #e4 ,there is no bar to the reception of the ,divine ,light4 ,if there is any1 it is due to lack of capacity4 ,how can an unpolished mirror reflect an image8444 ,the pilgrim needs patience and endurance1 not hurry and unrest4 ,god knows each man as he is1 and sheds the ,light when he deserves it4--,ibid1 ,letter #d4 ,contentment is a sine qu non2 one without it should abandon occultism and go to the market4 ,the performance of duties to the best of one's abilities cannot be dispensed with1 as it is necessary for the safe passage of the pilgrim4 ,while sane1 he should follow ,truth4 ,truth in words and conduct is ever beneficial1 never harmful4--,ibid1 ,letter #ae4 ,,the ,,friend ,,of ,,god--7,,the ,,wal74 ,the ,wal 7or the ,friend of ,god7 is one who constantly receives the favours of the ,deity1 which consist in his being guarded against all troubles1 the hardest of which is the commission of sins4 ,as a ,prophet must be sinless1 so must a ,friend be protected4 ,the distinction between the two is this3 ,the one is beyond the commission of a sin2 the other is liable to commit a sin on rare occasions1 but does not persist therein4444 ,the ,friend is endowed with all possible virtues4444 ,again1 it is said1 the ,friend is he who does not fail in his duties to ,god and the universe4 ,he does not serve through hope and fear of agreeable and disagreeable consequences4 ,he does not set any value on his individuality4444 ,a ,friend may be either known or unknown to the people4 ,if unknown1 he is not affected by the evils of fame4444 ,a ,friend is he who does not long for the world or for ,heaven1 who forsakes himself for the ,divine ,friendship and turns his heart to the ,true ,one4444 ,the ,friends are the special objects of the ,love of ,god4 ,owing to their devotion1 they have been chosen as the ,governors of ,his ,kingdom1 the channels of ,his ,activities1 receive special powers1 and are liberated from the bondage of the desire-nature4 ,they do not desire anything save ,him1 nor feel attachment to anything save ,him4 ,they have been before us1 are in these days1 and will be till the end of the world4444 ,they are to-day the appointed ,agents of ,god to serve as channels for the propagation of the messages of the ancient ,prophets1 and to govern the world--so that the rain may pour from heaven by ,their blessings1 that plants may grow from the earth by ,their purity1 and that the faithful may prevail over the faithless by ,their strength4 ,superhuman powers are a kind of idols in this world4 ,if a saint is content with their possession1 he stops his onward progress4 ,if he turns away from them he advances the cause of his union with ,god4 ,here is a subtile mystery1 and it is this3 ,true ,friendship consists in the rejection of all save the ,beloved4 ,but attention to superhuman powers and reliance upon them means the rejection of the ,beloved1 and satisfaction with something other than ,himself4--,letter #h4 ,,the ,,brotherhood ,,of ,,friends4 ,there is a passage on the hierarchy of ,divine ,friends in ,fawed-i-,rukn1 another work of the author1 which is translated below as a supplement to the present subject4--,trs4 ,there are #d1jjj ,wals who are not known to the world4 ,they do not know one another1 nor are they conscious of their exalted position4 ,they ever remain veiled from the world1 as well as from themselves4 ,there are #cjj ,akhyr 7the ,charitable or the ,benevolent7 who solve the difficulties of the world and keep the gate of the ,divine ,sanctuary4 ,there are forty ,abdl 7the ,substitutes72 #ag ,abrr 7the ,liberated72 #e ,nujab 7the ,pure72 #d ,autd 7the ,pegs72 #c ,nuqab 7the ,watchers72 #a ,qutub 7the ,pole71 also called ,gaus1 the ',redresser of ,grievances'4 ,all these know one another and are interdependent for the discharge of their respective duties4 7,total1 #cgj--,trs47 ,according to another authority 7,majma-us-,sern7 there are #cef ,wals ever working in the world4 ,when one of them retires1 another takes his place1 so that there is never any diminution in the number #cef4 ,they are made up of #cjj #dj #g #e #c #a4 ,the ,one is the ,qutub of the world1 the preservation of which is due to ,his holy existence4 ,if ,he retired without another to take ,his place1 the world would fall to pieces4 ,when the ,qutub retires1 one of the ,three takes ,his place2 one of the ,five fills up the gap in the ,three1 one of the ,seven fills up the gap in the ,five1 one of the ,forty fills up the gap in the ,seven1 one of the ,three ,hundred fills up the gap in the ,forty1 and a man is posted to the vacancy in the rank of the ,three ,hundred--so that #cef ever continue working in the world1 and every spot is blessed by ,their auspicious ,feet4 ,their outer life is similar to that of ordinary people1 so the latter cannot know ,them4 ,inwardly1 ,they are united with ,god4 ,love1 ,friendship1 and the ,mysteries have to do with the within1 not with the without4 ,they 7the ,wals7 are too strong to be hindered by earth1 water1 fire1 air1 plains and hills4 ,being in the ,east1 ,they can see and hear men in the ,west4 ,they can instantly go from the ,east to the ,west1 come from the ,west to the ,east1 go to and come back from ,arsh 7the ,divine ,throne74 ,theirs are many superhuman powers of like nature4 ,,polytheism1 ,,and ,,the ,,friendship ,,of ,,god4 ,polytheism is twofold3-- 7#a7 ,the outer1 which consists in worshipping a god other than the ,one ,highest ,god4444 7#b7 ,the inner1 which consists in thinking of a being1 other than ,god1 as a helper at the time of need4 ,some say that to see anything save ,him1 is polytheism for an ,occultist4 ,some say that to refer to any separated self in any way1 to be inclined to do anything with one's own will1 and to resort to one's own schemes and plans in any emergency1 are all forms of polytheism4444 ,the chosen ,friend is he who is of ,god alone1 both without and within4 ,he neither acts nor thinks against the ,divine ,will4 ,he does not mix with the desire-nature1 forgets his services in the presence of the ,master1 and cannot do without ,him4444 ,he is so filled with ,him in all respects--both without and within--that it is impossible for anything else to enter into him4444 ,he loses his desire1 will1 and all individual qualities1 and exists merely through ,god's ,desire and ,will4 ,he gets what he wills--not because he wills anything other than what is ,god's will1 but because his will is one with ,god's4 ,nay ,god unfolds ,his ,will in him4--,letter #i4 ,,lights4 ,when the mirror of the ,heart is cleansed of impurities1 it becomes capable of reflecting the supersensuous lights4 ,they appear in the beginning as flashes1 but gain in power and volume as the heart becomes purer--manifesting gradually as the lamp1 the flame1 the stars1 the moon1 and the sun4 ,the forms of flashes arise from ablutions and prayers 4442 those of the lamp1 the flame and the stars1 from the partial purity of the heart2 that of the full moon1 from its perfect purity2 that of the sun1 from the ,soul reflecting its glory in the perfectly purified heart4 ,a time comes when the inner light is a thousand times more luminous than the external sun4 ,if the visions of the sun and moon are simultaneous1 the latter signifies the heart reflecting the light of the ,soul1 the former the ,soul itself4 ,the light of the ,soul is formless1 but is seen behind a veil distorting the idea into the form of the sun4 ,sometimes the ,light of the ,divine ,attributes may cast its reflection in the mirror of the heart according to the purity of the latter4444 ,this ,light distinguishes itself by a feeling of bliss in the heart1 which shows that it comes from ,god and not from others4 ,it is hard to describe this bliss4 ,it is said that the ,light of the ,constructive ,attributes is illuminative1 but not scorching2 that of the ,disintegrating ,attributes scorching1 but not illuminative4 ,this is beyond the comprehension of intellect4 ,sometimes1 when the purity of the heart is complete1 the ,seer sees the ,true ,one within him1 if he looks within1 the ,true ,one without him1 if he looks to the universe4 ,when the ,divine ,light is reflected in the light of the soul1 the vision gives bliss4 ,when the ,divine ,light shines without the media of the soul and the heart1 the vision manifests formlessness and infinity1 uniqueness and harmony1 the basis and support of all existence4 ,here there is neither rising nor setting1 neither right nor left1 neither up nor down1 neither space nor time1 neither far nor near1 neither night nor day1 neither heaven nor earth4 ,here the pen breaks1 the tongue falters1 intellect sinks into nothingness1 intelligence and knowledge miss the way in the wilderness of amazement4--,letter #ab4 ,,the ,,unveiling ,,of ,,the ,,supersensuous4 ,the essence of the ,unveiling lies in coming out of the veils4 ,the seer perceives things not perceived by him before4 ,the veils mean hindrances keeping one back from the perfect vision of the ,divine ,beauty1 and consist of the various worlds--according to some1 #ah1jjj in number1 according to others1 #hj1fjj--;all present in the constitution of man4 ,man has an eye correlated to each world1 with which he observes that world during the unveiling4 ,these worlds are included under a twofold division3 ,light and ,darkness1 ,heaven and ,earth1 ,invisible and ,visible1 ,spiritual and ,physical1--each pair expressing the same sense in different words4444 ,when a sincere pilgrim1 impelled by his aspiration1 turns from the lower nature to follow the ,law1 and begins to tread the ,path under the protection of a ,teacher1 he unfolds an eye for each of the veils uplifted by him1 to observe the conditions of the world before him4 ,first1 he unfolds the eye of intellect and comprehends the intellectual mysteries to the extent of the uplifting of the veil4 ,this is called the ,intellectual unveiling1 and should not be depended on4 ,most of the philosophers are at this stage and take it as the final goal4 ,this stage transcended1 the sincere pilgrim comes to unveil the heart1 and perceives various lights4 ,this is called the ,perceptual unveiling4 ,next1 he unveils the ,secrets2 this is the ,inspirational unveiling1 and the ,mysteries of creation and existence are revealed to him4 ,next1 he unveils the ,soul2 this is the ,spiritual unveiling1 and he can now view ,heaven and ,hell1 and communicate with the ,angels4 ,when the soul is completely cleansed of earthly impurities1 and is thoroughly pure1 he unveils ,infinity and is privileged to gaze at the circle of ,eternity1 to comprehend instantly both ,past and ,future1 getting rid of the limitations of ,space and ,time1 444 to see both fore and aft 444 to read hearts1 know events1 and tread on water1 fire1 and air4 ,such miracles are not to be relied on4444 ,next comes the ,innermost unveiling1 enabling the pilgrim to enter the plane of the ,divine ,attributes4444 ,the ,innermost is the bridge between the ,divine ,attributes and the plane of the ,soul1 enabling the ,soul to experience the ,divine vision1 and reflect the ,divine character4 ,this is called the ,unveiling of the ,divine ,attributes4 ,during this stage1 the disciple unfolds esoteric knowledge1 revelation from ,god1 ,his vision1 ,his bliss1 real absorption1 real existence1 or ,unity1--according as he unveils the ,divine ,attributes of intelligence1 audition1 sight1 construction1 disintegration1 stability1 or oneness4 ,similarly one may think of other qualities4--,letter #ac4 99 99 99 99 99 ,the last two extracts tacitly refer to the following ,sf classification of the human constitution3-- #a4 ,the ,body 7,tan71 the brain-consciousness1 or intellect1 correlated to the physical plane 7,nst74 #b4 ,the ,heart 7,dil71 the desires and the lower mind1 correlated to the astral and lower mental planes 7,malakt74 #c4 ,the ,soul 7,rh71 the higher mind1 the ,ego1 correlated to the higher mental plane 7,jabart74 #d4 ,the ,spirit 7,sirr1 or the ,mystery71 correlated to the spiritual planes 7,lht7--,trs4 ,,on ,,the ,,same4 ,the following supplementary notes from ,the ,series of #bh ,letters may prove both instructive and interesting4--,trs4 ,you say you hear certain words1 but not from the organ of speech1 or through the organ of sound4 ,speech and ,sound belong to this world3 what you hear belongs to ,malakt4--,loc4 cit41 ,letter #aj4 ,a pilgrim may hear the sound in his body1 nay1 in the minerals1 plants1 and animals4 ,but if he hears from them the same ,zikr 7i4 e41 the sacred formula7 as practised by him1 it is but an echo of his practice--an imaginary phenomenon1 not a real one3 whereas1 if he hears from them the ,zikr peculiar to them1 the phenomenon is real4444 ,the universe being endless1 the phenomena are endless4--,ibid1 ,letter #ae4 ,powers and phenomena are trials for a pilgrim4 ,regard them as obstacles1 and never care for them4444 ,it is a rare boon to pass from the ,name to the ,named4444 ,the ,vision of the ,prophet ,khezar foretells your success on the ,path4444 ,the odours1 sacred and unearthly1 experienced by you1 pertain to the ,malakt3 how can you find their likeness on earth8--,ibid1 ,letter #af4 ,,illumination4 ,there is a difference between ,divine illumination and ,soul-illumination4 ,when the mirror of the heart is cleansed of all impurities1 and has become thoroughly clear1 it may serve to focus the rays of the ,divine ,sun and so reflect the ,divinity and all ,his ,attributes4 ,but this boon is not enjoyed by every clean heart4 ,every runner does not catch the game 7lit41 the antelope71 but only he who runs can catch it4444 ,a clean heart reflects some of the qualities of the ,soul4 ,if thoroughly clean1 it may at times reflect all the qualities4 ,sometimes the ,essence of the ,soul--the ,divine ,viceroy--may display its nature1 and assert ,i am the ,true ,one by virtue of its viceroyalty4 ,sometimes the whole universe may be seen making obeisance at the viceregal throne1 and the soul may mistake the ,divine ,viceroy for ,god4444 ,such mistakes are common1 and cannot be avoided without the ,divine ,grace and the help of the ,teacher4 ,now to come to the difference3 7#a7 ,soul-illumination conquers the lower nature temporarily1 i4 e41 so long as the illumination continues2--,divine illumination conquers it permanently4 7#b7 ,soul-illumination is not inconsistent with the foulness of the heart1 does not solve all doubts1 nor does it impart the bliss of ,divine ,knowledge2--,divine illumination is the reverse of this4 7#c7--,soul-illumination may induce pride1 self-conceit1 and egoism4444 ,divine illumination does away with all these1 and increases the fervour of ,seeking4 ',illumination' and 'obscuration' are two words generally used among the ,sfs4 ,the former means the unfolding of ,god1 the latter means the infolding of ,god4 ,these expressions do not apply to ,his ,essence1 since ,it is changeless4 ,as when one finds the solution of a problem1 and says1 the problem is solved--the problem is not solved1 but one's mind unfolds so as to grasp the problem2 knowledge being called the solution of the problem1 ignorance its obscuration--so1 when one sees all from ,god1 and not from self1 when ,self does away with the lower nature and sees the ,unknowable1--this is designated ,illumination4--,letter #ad4 ,,dreams4 ,first1 a pilgrim passing through the earthly qualities sees in his dreams heights and depths1 streets and wells1 gloomy and deserted sites1 waters and mountains4 ,secondly1 passing through the watery qualities1 he sees greens and pastures1 trees and sown fields1 rivers and springs4 ,thirdly1 passing through the airy qualities1 he sees himself walking or flying in the air1 going up the heights4 ,fourthly1 passing through the fiery qualities1 he sees lamps and flames4 ,fifthly1 passing through the etheric1 he finds himself walking or flying over the heavens1 going from one heaven to another1 sees the circling of the sky1 and the angels4 ,sixthly1 passing through the starry region1 he sees the stars1 the sun and the moon4 ,seventhly1 passing through the animal qualities1 he sees the corresponding animals4 ,if he finds himself prevailing over an animal1 it indicates his conquest over the corresponding quality4 ,if he finds himself overcome by an animal1 it denotes the predominance of the corresponding quality1 and he should guard himself against it4 ,the pilgrim has to pass through thousands of worlds1 and in each world he perceives visions and experiences difficulties peculiar to it4 ,o brother1 the soul is for the ,goal4 ,it should boldly cry out3 ,let me either cease to live1 or reach the ,goal4--,letter #af4 ,,on ,,misconceptions4 ,many men fall from doubt and suspicion4 ,a class of people say1 ,god does not need our worship and services1 and has no concern with our virtues and vices3 why should we restrain ourselves8 ,such a doubt arises from sheer ignorance1 and supposes that the ,law enjoins duties for the sake of ,god4 ,no4 ,duties are for the sake of man alone4444 ,an ignorant man of this sort fitly compares with a patient who1 being prescribed a certain treatment by his physician1 does not follow it1 and says that his abstinence does no harm to the physician4 ,he speaks truly enough1 but works his own destruction4 ,the physician did not prescribe to please himself1 but to cure him4 ,a second class of men transgress the ,law and depend on the ,divine ,mercy4 ,god is both merciful and a chastiser4 ,we find that there are many distressed and poor men in this world in spite of ,his ,mercy and ,his mountains of ,treasure1 that not a single grain of wheat grows without laborious cultivation1 and that no man can be healthy without food1 water and medicine4 ,as ,he has ordained means for health and wealth without which they cannot be had1 such is the case in the moral sphere also4 ,denial and ignorance are poisons to the soul1 and idleness its disease4 ,the antidotes for the poisons are knowledge and wisdom alone4 ,the remedies for the disease are prayers and worship alone4 ,he who takes poison while depending on the ,divine ,mercy1 kills himself4 ,the disease of the heart consists in desires4 ,he who does not restrain his desires risks his life if he knows them as sinful4 ,but if he does not regard them as harmful he has no life to risk1 since he is already dead4 ,for such disregard is denial1 and denial poisons faith4 ,a third set would understand by self-discipline1 as imposed by the ,law1 complete freedom from lust1 anger and other evils4 ,when they fail after practising self-discipline for a length of time1 they regard the task as impossible4 ,man1 as he is constituted1 cannot be pure1 just as a black blanket cannot turn into a white one4 ,why should we undertake an impossible feat8 7,so they think74--,it is ignorance and vanity to suppose that the ,law enjoins complete freedom from lust and other impulses inherent in human nature4 ,the ,prophet has said1 ,i am a man1 and may be angry1 and signs of anger were at times visible in him4 ,god praises one who controls anger1 not one who is devoid of anger4 ,again1 the prophet had nine wives1 and a man destitute of the sexual desire should be medically treated4 ,the ,prophet has countenanced the begetting of progeny and the perpetuation of the race4 ,but he has instructed that the two 7lust and anger7 should be subdued so as to be under the control of the ,law1 as a horse under the control of the rider1 or a dog under the control of the hunter4 ,the animals should be trained1 else they will set upon and overthrow the man4 ,lust and anger are like the dog and the horse1 and it is impossible to catch the heavenly ,game without them4 ,but they should be under control1 else they will destroy us4 ,in short1 the object of self-discipline is to break and subdue these impulses1 and this is possible4 ,a fourth set proudly declare that everything is according to the ,divine ,will4 ,what is the use of exertion8--,when the ,prophet spoke of the ,divine ,will1 his companions said1 ,we shall depend upon it and refrain from exertion4 ,the ,prophet replied1 ,ye shall exert1 and then what has been ordained will be given4 ,thus1 man should not refrain from exertion4 ,if he has in the beginning been ordained to a noble destiny1 he will attain to it by exertion4 ,good and evil destinies hinge upon virtue and vice1 in the same way as health and death upon food and starvation4--,letter #ah4 ,,the ,,outer ,,and ,,inner ,,ailments4 ,man has been formed of two different substances1 the earthly and the heavenly4 ,as his earthly frame is liable to ailments1 so is the heavenly2 and there are doctors for the treatment and cure of both4 ,the doctors of the bodily ailments are the physicians1 and those of the moral ailments are the ,prophets and later on the ,saints who are their successors4 ,as a sick man would certainly die if not treated by a skilled physician1 so a soul suffering from the moral diseases would certainly die1 if not helped by a ,prophet or a perfect ,saint4 ,as a physician examines the pulse to ascertain the disease of a patient1 and recommends him to resort to one thing and abstain from another1 with a view to restore physical equilibrium and health1--so also the ,divine ,messenger ascertains the moral ailments of the disciple1 and prescribes different duties based on the ,law according to his receptivity and capacity1 recommending this1 disallowing that1 so as to reduce his inner perplexities and desires to a state of harmony required by the ,law1 and bring about moral health in the shortest possible time4 ,as a sick man going against the instructions of his physician gets worse and worse and has to die1 so a moral patient disobeying the ,law gets more and more perverse and has to perish through ignorance4--,letter #ai4 ,,the ,,origin ,,of ,,theosophy ,the institution of ,theosophy 7,tasavvuf7 is ancient4 ,it has been practised by the ,prophets and the ,saints4 ,as evil impulses predominate in the world1 the ,theosophist 7,sf7 is looked down upon by men4 ,the ,theosophist is one who has lost the self1 exists in the ,true ,one1 is beyond the reach of the lower nature1 and is at one with ,truth4 ,a ,theosophical student 7mutasavvif7 is he who seeks to become a ,theosophist through asceticism and purification1 and disciplines himself in the ways of the ,theosophist4444 ,the ,prophet had a place in his mosque set apart to discourse privately with his elect companions1 who trod the ,path4 ,there were senior disciples such as ,ab ,bakar1 ,omar1 ,osman1 ,al and ,salmn2 and mediocre ones1 such as ,belal and others4 ,the ,arab chiefs and his ordinary companions were not admitted there4 ,the elect companions were about #gj in number4 ,when the ,prophet wished to shew his special regard to a particular companion 7,sf71 he favoured him with a piece of his garment 7,n4 ,b4 ,the word ,sf may be derived either from ,saf1 purity1 or from ,sf1 dress4--,trs47 ,the first ,theosophist was ,adam1 and the last ,mohammad2 and ,theosophy has continued amongst the followers of ,mohammad4--,letter #bb4 ,,seeking ,,the ,,path4 ,the aspiration of the ,seeker should be such that1 if offered this world with its pleasures1 the next with its heaven1 and the ,universe with its sufferings1 he should leave the world and its pleasures for the profane1 the next world and its heaven for the faithful1 and choose the sufferings for himself4 ,he turns from the lawful in order to avoid heaven1 in the same way that common people turn from the unlawful to avoid hell4 ,he seeks the ,master and ,his ,vision in the same way that worldly men seek ease and wealth4 ,the latter seek increase in all their works2 he seeks the ,,one alone in all4 ,if given anything1 he gives it away2 if not given1 he is content4 ,the marks of the ,seeker are as follows4 ,he is happy if he does not get the desired object1 so that he may be liberated from all bonds2 he opposes the desire-nature so much1 that he would not gratify its craving1 even if it cried therefor for seventy years2 he is so harmonised with ,god that ease and uneasiness1 a boon and a curse1 admission and rejection are the same to him2 he is too resigned to beg for anything either from ,god or from the world2 his asceticism keeps him as fully satisfied with his little all--a garment or a blanket--as others might be with the whole world4444 ,he vigilantly melts his desire-nature in the furnace of asceticism and does not think of anything save the ,true ,one4 ,he sees ,him on the right and on the left1 sitting and standing4 ,such a ,seeker is called the ,divine ,seer4 ,he attaches no importance to the sovereignty of earth or of heaven4 ,his body becomes emaciated by devotional aspirations1 while his heart is cheered with ,divine ,blessedness4 ,thoughts of wife and children1 of this world and the next1 do not occupy his heart4 ,though his body be on earth1 his soul is with ,god4 ,though here1 he has already been there1 reached the ,goal1 and seen the ,beloved with his inner eye4 ,this stage can be reached only under the protection of a ,perfect ,teacher1 the ,path safely trodden under ,his supervision only4444 ,it is indispensable for a ,disciple to put off his desires and protests1 and place himself before the ,teacher as a dead body before the washer of the dead1 so that ,he may deal with him as ,he likes4 ,virtue and vice have their uses and evils4 ,often a virtue throws one the farther from ,god1 and a vice leads one the nearer to ,him4444 ,the virtue that begins in peace and ends in pride throws one the farther from ,god2 the vice that begins in fear and ends in repentance leads one the nearer to ,him4--,letter #bc4 ,,the ,,pillars ,,of ,,the ,,path4 ,their words enliven the heart2 their deeds liberate men2 their compassion is universal2 they do not care for feeding and clothing themselves1 but feed and clothe all2 they do not look to the evil of others1 but stand as their saviours1 return good for evil1 and bless them that curse4 ,why8--,for they are protected3 no gale save the zephyr of ,love can blow over the world from the horizon of their heart4 ,their compassion shines as the sun over friend and foe alike4 ,they are humble as the earth1 trodden by the feet of all4 ,they are not hostile to any man1 nor do they grasp at anything of the world4 ,all creatures are their children1 they are not the children of any4 ,they are absolute ,compassion for the whole universe1 for east and west1--for they are liberated and see all from the ,one ,root4444 ,one void of these qualities cannot tread the ,path4 ,in the case of a ,theosophist1 the heart goes first1 then comes the tongue4 ,in the case of a worldly-wise man1 the tongue goes first1 and then the heart4--,letter #bd4 ,,religion1 ,,the ,,path ,,and ,,truth4 ,religion 7,sharat71 the ,path 7,tarqat71 and ,truth 7,haqqat74 ,religion is a way laid down by a ,prophet for his followers1 with the help of ,god4 ,all ,prophets equally call the attention of men to ,monotheism and service4 ,so there is but one ,religion1 one appeal1 and one ,god4 ,their teachings cannot be contradictory1 as they are based on ,divine inspiration4 ,the difference is merely verbal and formal1 but there is no difference in the essentials4 ,they are the spiritual physicians of humanity1 and have prescribed religions for their respective followers according to their needs4 ,religion consists of a series of injunctions and prohibitions1 and deals with monotheism1 bodily purification1 prayers1 fasts1 pilgrimages1 the holy war1 charity1 and so on4 ,the ,path is based on religion1 and consists in seeking the essence of the forms dealt with by religion1 investigating them1 purifying the heart1 and cleansing the moral nature of impurities such as hypocrisy1 avarice1 polytheism1 and so on4 ,religion deals with external conduct and bodily purification2 the ,path deals with the inner purification4 ,religion is the soundness of external purification4 ,truth is the soundness of the inner condition4 ,the one is liable to alterations1 is the work of man and can be acquired2 the other is immutable1 the same from the time of ,adam to the end of the world1 and is the ,divine ,grace4 ,the one is like matter1 or the body4 ,the other is like spirit1 or the soul4--,letters #be and #bf4 ,a higher stage is simply mentioned1 in ,fawed-i-,rukn1 as ,mrfat 7the ,divine ,knowledge71 without any detailed explanation4 ,thus1 ,sharat corresponds to the exoteric religion of any given nation2 ,tarqat to the ,lesser ,mysteries of the ancient ,western mystic1 or the ,probationary ,path of the ,eastern mystic2 ,haqqat to the ,greater ,mysteries of the ancient ,western mystic1 or the ,path ,proper of the ,eastern mystic2 ,mrfat to the stage of the ,perfect ,man1 or the ,master4--,trs4 ,,accessory ,,to ,,prayers4 ,after the morning prayer1 the twilight should be spent in muttering the ,divine ,names1 sacred recitations1 repentance and apology4 ,one should not speak at this time1 except to obey an express injunction or prohibition of the ,scriptures1 to bless or benefit the faithful1 and to instruct a student in need of knowledge4 ,the company of a ,saint1 a knower of ,god1 or one's own ,teacher1 if available1 is preferable to mutterings and recitations4 ,before the sunset prayer1 some time should be spent in attentively examining the desire-nature i4 e41 reviewing the gains made and the losses incurred during the day4 ,one should go to sleep pure1 and with holy recitations1 and should not sleep unless overpowered4 ,one should get up in the latter part of the night before twilight1 and immediately take to the sacred duties4--,letter #bh4 ,,purification4 ,it is purity which makes man respectable4 ,it is the storehouse of all boons and virtues4444 ,islm is based on purity1 and cannot tolerate the slightest stain4 ,she does not show her face to the impure4 ,first3--the purity of the body1 the garment1 and food4 ,second3--the purity of the senses1 i4 e41 abstinence from sins and transgressions4 ,third3--the purity of the heart1 i4 e41 renunciation of all evil qualities1 such as uncharitableness1 envy and malice4 ,with the first purity1 the disciple takes the first step on the ,path2 with the second1 he takes the second step2 with the third1 the third4 ,this is the essence of ,taubh--turning from impurity to purity4 ,at first he was a temple of idols2 now he becomes a mosque4 ,at first he was a demon2 now he becomes a man4 ,at first he was dark as the night2 now he becomes bright as day4 ,it is now that the sun of mn 7peace or faith7 shines in his heart1 and ,islm shows her face and leads him to the ,divine ,knowledge4 ,any work whatsoever1 without this purity1 is but a ceremony or tradition on the lines of the forefathers1 but is not ,islm4 99 99 99 99 99 ,know ,god as your constant guardian4 ,living under ,his ever-watchful ,eye1 one ought to be modest and feel ashamed to bring one's transgressions to ,his notice4 99 99 99 99 99 ,as prayers cannot be duly performed without the outer purity1 so the ,divine ,knowledge is impossible without the inner purity4 ,as fresh water--not water already used--is necessary for the one1 so pure ,monotheism--not mixed--is necessary for the other4#g #g ,see ,monotheism--,trs4 99 99 99 99 99 ,the inner purification is hinted at in the ,prophet's prayer3 ,o ,god1 purge out hypocrisy from my heart4--,letters #bi #cj4 ,,the ,,motive4 ,the value of a disciple's act lies in his motive4 ,the motive is to the act as life is to the body and light to the eye4 ,as the body without life or the eye without light is useless1 so the acts of a disciple without a pure motive are mere forms4 ,with the ,seers1 forms are denial and destruction1 not faith and salvation4 ,a valid motive arises from purity1 as rays from the sun and sparks from the flame4 ,when the motive is not biassed by worldly attractions1 it is called ascetic purity by the ,sfs4 ,when the motive is not biassed by heavenly attractions1 it is called spiritual purity4 ,it is said that the motive of a man is according to his knowledge and wisdom4 ,if desire and love of the world predominate in the heart of a man1 all his acts will be worldly--even his prayers and fasts4 ,if desire and love of heaven predominate in his heart1 all his acts will be heavenly--even his eating and sleeping4 ,again there are others1 of loftier aspiration1 caring neither for earth nor for heaven1 but for ,god only4 ,all acts done by such men will be purely divine4444 ,a disciple should always be careful to purify his motive and to get out of mere forms4 ,for this1 he should obey the instructions of a ,teacher1 his motive1 though in the beginning mixed with hypocrisy and insincerity1 will ultimately be purified by obeying ,his instructions4444 ,the disciple should act as the earth1 so that the ,teacher may act as the sky--wet him with ,his rains1 warm him with ,his sun1 shade him under ,his clouds1 perfume him with the fragrant breeze of ,his compassion--and thus help his growth4--,letter #ca4 ,,prayer4 ,the daily routine of a disciple1 in the absence of his ,teacher1 should be such as to secure purity of heart1 whether by prayer1 sacred study1 mutterings1 or meditation4 ,the secret of prayer is inexpressible4 ,when the disciple1 renouncing separateness1 stands for prayer in a mood of self-surrender1 his body ranks with ,kb's shrine1 his heart with ,arsh 7the ,divine ,throne72 and his spirit sees the ,vision ,divine4444 ,the devotee mostly prays with the fire of ,love without observing external forms 7e4 g4 kneeling and prostration71 takes all devotees as one1 and does not stigmatise any man with the brand of infidelity and damnation4 ,in the state of prayer1 one merged in the ,divine cannot be conscious of anything else2 as ,al1 while praying1 was operated upon1 and an arrow drawn out of his thigh1 but he did not feel it4--,letter #cb4 ,,invoking ,,the ,,divine ,,help4 ,opinions vary as to which is the better course1 invocation of the ,divine ,help1 or self-surrender to the ,divine ,will4 ,in some cases the one is preferable1 in others the other1 according to the tendency and condition of each individual4 ,if invocation induces unfolding1 it is good4 ,if it induces infolding1#h it should be stopped4 ,if it induces neither the one nor the other1 its performance and omission are of equal value4 ,if knowledge preponderates at the time of invocation1 it is to be continued1 for such an invocation is a worship in itself4 ,if ,divine ,wisdom preponderates at the time1 silence is preferable4444 #h ,see p4 #cj4 ,what is the use of invoking the ,divine ,help1 if the ,divine ,will is irrevocable8--,answer3 ,the revocation by invocation is also in accordance with the ,divine ,will1 the invocation being simply an ordained means1 as a shield is a means to repel an arrow1 and watering is a means to grow seeds4 ,if one resorts to an invocation1 it is to be repeated three1 five or seven times4--,letter #cf4 ,,the ,,divine ,,allegiance4 ,the ,divine ,allegiance gives freedom and the sovereignty of the whole world4444 ,god never made anything so precious as the heart of ,his ,servant1 because it is there that ,he treasured up the wealth of ,his ,wisdom3 ,i cannot be contained in heaven or earth1 but ,i am contained in the heart of ,my faithful ,servant4 ,what is ,service8--,to be resigned to the ,divine ,will without a murmur4 ,a ,servant is he who does not think of wages1 and has been liberated from the bonds of desire4 ,he who serves ,god for wages is the servant of the wages1 not of ,god4 ,khwj ,hasn ,basri says3 ,seek the ,knowledge that is revealed by ,service1 and seek the ,service that is revealed by ,knowledge4 ,knowledge and ,service are equally necessary1 but ,knowledge is superior1 being the root and guide4 ,hence it is that the ,prophet says3 ,knowledge rules conduct1 and conduct follows it4 ,again1 ,he says that the sleep of the wise is better than the prayers of the ignorant1 and that the ignorant do more evil than good by their acts4--,letters #cg-ci4 ,,the ,,sacred ,,formula4 ,the disciple should ever practise the formula3 ,there is no ,god except ,allh--vocally or inaudibly1 whether he be alone or in company4 ,let him not for a moment step out of this fort4 ,the fort is made of the negative no ,god and the affirmative except ,allh phrases2 and it protects the pilgrim entering therein against the two highway robbers3 the desire-nature and ,satan4 ,when the disciple unfolds the inner eye in the plane of ,unity1 he transcends affirmation and denial1 as they are inconsistent with ,unity4 ,affirmation and denial inhere in the nature of man1 and a disciple does not attain to ,unity unless he goes beyond human nature4 ,affirmation and denial are in themselves a form of polytheism1 since a valid affirmation and a valid denial each need three elements--the affirmer1 the affirmation and the affirmed2 the denier1 the denial and the denied4 ,when a believer in two is a polytheist1 how can a believer in six be a monotheist8 ,when the non-,god has no existence1 what is to be denied8 ,when thou thyself art not1 how canst thou affirm8444 ,this is the zenith of ,unity1 and the stage of the ,perfect ,ones4444 ,he who sees with the eye of ,unity finds the non-,god non-existent4444 ,whenever ,mohammad1 transcending the realm of ,his mission1 looked with the inner eye into the realm of ,unity1 ,he eagerly and yearningly wished ,his personality blotted out1 the dividing line erased1 and the human limitation cast away4 ,but the ,compassion of the ,beloved would ever intervene1 and bring ,him back to the realm of ,his mission for the delivery of the message4--,letter #dj4 ,,the ,,naked ,,faith4 ,intellect is a bondage2 ,faith1 the liberator4 ,the disciple should be stripped naked of everything in the ,universe in order to gaze at the beauty of ,faith4 ,but thou lovest thy personality1 and canst not afford to put off the hat of self-esteem and exchange reputation for disgrace4444 ,all attachments have dropped from the ,masters4 ,their garment is pure of all material stain4 ,their hands are too short to seize anything tainted with impermanence4 ,light has shone in ,their hearts enabling ,them to see ,god4 ,absorbed in ,his ,vision are ,they1 so that ,they look not to ,their individualities1 exist not for ,their individualities1 have forgotten ,their individualities in the ecstasy of ,his ,existence1 and have become completely ,his4 ,they speak1 yet do not speak2 hear1 yet do not hear2 move1 yet do not move2 sit1 yet do not sit4 ,there is no individual being in ,their being1 no speech in ,their speech1 no hearing in ,their hearing4 ,speakers1 ,they are dumb2 hearers1 ,they are deaf4 ,they care little for material conditions1 and think of the ,true ,one alone4 ,worldly men are not aware of ,their whereabouts4 ,physically with men1 ,they are internally with ,god4 ,they are a boon to the ,universe--not to themselves1 for ,they are not themselves4444 ,the knowledge that accentuates personality is verily a hindrance4 ,the knowledge that leads to ,god is alone true ,knowledge4 ,the learned are confined in the prison of the senses1 since they but gather their knowledge through sensuous objects4 ,he that is bound by sense-limitations is barred from supersensuous ,knowledge4 ,real ,knowledge wells up from the ,fountain of ,life1 and the student thereof need not resort to senses and gropings4 ,the iron of human nature must be put into the melting-pot of discipline1 hammered on the anvil of asceticism1 and then handed over to the polishing agency of the ,divine ,love1 so that the latter may cleanse it of all material impurities4 ,it then becomes a mirror capable of reflecting the spiritual world1 and may fitly be used by the ,,king for the beholding of ,his own ,image4--,letter #da4 ,,the ,,inner ,,polytheism4 ,the ,prophet says1 ,polytheism in my followers is more imperceptible than the motion of an ant on a black stone on a dark night4 ,such a polytheism1 though not affecting the exoteric faith1 injures the essence and fruit of ,faith4 ,pure gold and an alloy of gold are both gold1 but the latter cannot be as precious as the former4 ,true ,faith consists in ,monotheism1 which is the antithesis of polytheism4 ,real ,monotheism appears only when the root of polytheism#i has been destroyed4 ,in order to secure true ,faith or ,monotheism1 every impurity that stains it should be cast away4 ,such impurities constitute the inner polytheism4 ,looking to any save ,god for help or hindrance2 hoping or fearing from any save ,him2 hypocrisy1 anger and pride1 even in their most subtile forms2 pleasure and pain at being praised and blamed by others2 regarding virtue and vice as means of union with and separation from ,god--all these come under the inner polytheism4 ,in short1 no one can be established in ,faith unless his character comes up to the standard3 ,he is wholly from ,god1 by ,god1 and for ,god4 #i ,separateness4 ,again the ,prophet says3 ,there is no peace for the faithful except in the presence of ,god1 and death is anything save ,his ,presence4--,letter #dd4 ,,the ,,divine ,,knowledge4 ,divine ,knowledge is the essence of the faithful soul4 ,one destitute of it does not really exist4 ,the ,knowledge of the ,creator follows from the knowledge of created objects1 and leads to the safety and permanence of the knower4 ,one way to the ,divine ,knowledge is to see the whole universe as subject to the ,divine ,will1 to sever connection from all1 and to realize the ,unity of ,god and the ,eternity of ,his ,nature and ,attributes4 ,another is through one's own nature4 ,he that knows his own nature1 verily knows his ,god4 ,god first shewed ,his ,powers in the universe to enable monotheists to gain ,knowledge of ,him by observing it4 ,this way being too long for the ,sages1 ,he placed in ,man the essences of the entire creation1 thus making ,human ,nature the facsimile of the whole universe and the ladder to ,his ,knowledge4 ,pilgrims tread the ,path of ,divine ,knowledge in themselves1 look for the pure and the foul in themselves1 and find the indication and proof of that ,knowledge in themselves4 ,god engages some men in observation1 and they know ,him by pondering over ,his creation4 ,he leads others to ,his knowledge through asceticism4 ,there is another class of men whose hearts ,he illumines at once4 ,again1 some are debarred from the essence of the ,divine ,knowledge1 others from the ,path itself4 ,the ,divine ,beauty has thousands of aspects1 each atom presenting some peculiar one4 ,noori was asked3 ,what is the proof of ,god8 ,he replied3 ,the proof of ,god is ,god ,himself4 ,they asked him again3 ,then what is the use of intellect8 ,he said3 ,intellect is a failure1 it cannot lead save to what is a failure like itself4 ,intellect can only look upon an entity either as body1 essence or accident2 or in ,space and ,time4 ,it cannot go beyond those limitations4 ,if it fixes any of those limitations on ,god1 it sinks to infidelity4 ,if1 bewildered1 it exclaims3 ,i do not find any existence save with these properties4 ,so1 ,god being without any of these properties1 is perhaps naught1--it is still dragged down to infidelity4444 ,in short1 ,divine ,knowledge depends upon ,divine illumination alone4 ,divine ,knowledge is the knowledge of ,god as ,he is in ,his ,essence1 ,attributes1 and ,works4 ,the ,sage should know ,god in the same way as ,god knows ,himself1 and as ,he has described ,himself in the ,qurn4 ,there are two theories as to the perfection of this ,knowledge4 ,some ,intellectualists hold that the ,sage knows ,god in the same way as ,god knows ,himself4 ,if he does not know ,him perfectly1 he knows a part of ,him4 ,but ,god is partless4 ,so ,sages are equal in ,divine ,knowledge4 ,intellectualists hold to the possibility of perfect ,divine ,knowledge4 ,the other theory is held by the ,sfs and a few intellectualists as well1 viz41 that no one knows ,god perfectly4 ,they know ,him to exist1 and know it to the extent necessary for their salvation4 ,they do not hold to the possibility of perfect ,divine ,knowledge4 ,with the ,masters of the ,path1 ,divine ,knowledge is the actual and direct perception of ,god3 with the ,intellectualists1 it is the sound intellectual knowledge of ,god4 ,it is incumbent on a pilgrim not to be satisfied and stand still until he reaches the ,goal4 ,the more he knows1 the more he should seek4444 ,the whole world is satisfied with a smell or a word 7i4 e4 very little71 and no one has received even a drop from the holy cup4 ,i asked ,him1 ',whose art ,thou with all this ,beauty8' ,he said1 ',i am ,my own1 for ,i am verily ,,one4 ,i am the ,lover1 the ,beloved1 and ,love2 ,i am the mirror1 the image and the beholder'4--,letter #de4 ,,love ,,and ,,devotion4 ,this world and the next are intended to be used in seeking ,god4 ,an objection raised against such a use of the next world is untenable3 for prayer and fast1 pilgrimage and the holy war1 and all the exoteric obligations cease as such in the next world2 but devotion--seeking after ,god--ever endures4 ,if you go to heaven1 each day of the heavenly life will open up new vistas of ,divine ,knowledge4 ,an endless work is this1 may it never end6 ,when ,god loves a man1 ,he inflicts troubles on him and takes away his wealth1 wife and children1 so that he may be bound to naught1 and estranged from all save ,him4 ,if he suffers patiently1 he receives boons without toil4 ,if he endures cheerfully1 he is purified of all evils4 ,again1 ,god's love for a man makes him aware of the defects of his desire-nature1 so that he becomes its instructor and censor4 ,the following are the signs of a man's love for ,god3-- #a4 ,being given to prayer and seclusion4 #b4 ,according to others1 preferring the ,divine ,word to human words1 the ,divine ,presence to the sight of man1 the ,service of ,god to the service of the world2 and not grieving for any loss save separation from ,him4 #c4 ,according to ,junnaid3 ,not being tired in ,his ,service4 #d4 ,according to a certain ,sage3 ,avoiding sins4 99 99 99 99 99 ,it is dangerous to assert one's love for ,god4 ,the word ,mahabbat 7love7 is derived from ,hibba 7a seed47 ,the seed is the germ of life1 as it is there that lies the real plant4 ,the seed is put into the soil1 lies concealed therein1 and receives sun and rain1 heat and cold1 without any apparent change4 ,when the time comes1 it sprouts1 flowers1 and fructifies4 ,so1 when ,love takes root in the heart1 it bears presence and absence1 joy and sorrow1 union and separation1 with equanimity4444 ,devotion is the perfection of ,love4 ,worship makes a servant1 knowledge makes a knower1 abstinence makes an ascetic1 sincere seeking makes an earnest aspirant1 sacrifice of all the world makes a ,friend1 self-sacrifice makes a ,lover1 losing the perishable and imperishable elements of self in the ,beloved makes a ,devotee4 ,it has been said3 ,devotion is born of the ,light of the ,presence of the ,eternal ,beloved4 ,it is like a flash of lightning1 illuminating the eye of the ,devotee1 speaking to his ear1 enlivening his movements1 and alienating him from all the world--so that his acts are not for self nor for others1 but are works of impersonal ,devotion to the ,beloved4 ,devotion is beyond words1 intellect1 and astral perception4 ,i am ,devotion1 beyond this world and the next2 ,i conquer all without arrow or bow2 ,i shine as the sun in every atom1 yet my presence for its very brightness is unperceived2 ,i speak in every tongue1 ,i hear in every ear2 yet1 strange to say1 ,i am tongueless and earless2 as every thing in the ,universe is verily ,myself1 ,my like cannot be found therein4--,letters #df to #dh4 ,the following extract from ,fawed-i-,rukn may appropriately find place here4--,trs4 ,as prayers and fasts are the outer duties1 so ,love and ,devotion are the inner duties4 ,their ingredients are pain and sorrow4 ,devotion leads the devotee to ,god4 ,hence ,devotion is necessary to tread the ,path4 ,know ,devotion as ,life1 its absence as death4 ,the privilege of ,devotion is not granted to every man1 nor does every man deserve it4 ,he who deserves it is worthy of his ,god2 he who does not deserve it is unworthy of ,him4 ,a ,devotee alone can appreciate the value of ,devotion4 ,a vast multitude seek after heaven1 while very few seek after ,devotion2 for heaven is the lot of the desire-nature1 while ,devotion is the lot of the ,soul4 ,get rid of the notion of selfhood1 and give up thy self to ,devotion4 ,when thou hast done so1 thou hast reached the ,goal4 ,dost thou know why so many obstacles have been set up on the ,path8--,in order that the devotee may gradually develop strength1 and be able to see the ,beloved without a veil4 ,the boat on the sea of life is ,devotion2 the ,boatman is the ,divine ,grace4 ,,seeking ,,god4 ,nothing is more binding upon you than to seek ,god4 ,if you go to market1 seek ,him4 ,if you come home1 seek ,him4 ,if you enter a tavern1 seek ,him4 ,if the ,angel of ,death come to you1 take care not to neglect the ,seeking4 ,tell him1 ,do thou thy work1 ,i do mine4 444 ,if you be taken down to hell1 you shall not neglect the ,seeking4 ,say to the ,angel of ,hell1 ,strike my useless personality with the whip of chastisement3 ,i1 on my part1 tread the ,path of ,seeking--so that the ,work may go on4 ,if you are taken up to ,heaven1 do not look to the houris and palaces1 but speed on the ,way of ,seeking4 ,tho' they offer me both the worlds1 ,i will not have them without ,thy ,presence4 ,the first stage on the ,path of ,seeking is ,humility4 ,the ,great ,ones say3 ',humility is the messenger from ,god to man4' ,sown in the heart1 it impels to ,god4 ,practised for some time1 it turns into ,courage4 ,masters unanimously hold that ,love cannot put up save with the ,courage of the ,disciple4 ,practised for some time1 ,courage turns into ,seeking4 ,this ,seeking is led by the ,divine ,will to the secrets of the holy formula1 ,there is no ,god except ,allh4 ,the drum of ,seeking proclaims at the gate of the ,divine ,sanctuary1 ,he who seeks ,god obtains ,him4 ,a cry resounds3 ,let neither sky nor earth1 heaven nor hell1 hinder the ,path of ,my ,seekers1 for they seek ,me1 and ,i am their ,goal4 ,these are the steps on the ladder of human progress4 ,each pilgrim has his own stage1 according to his aspiration4 ,the vigilant ,seeker should kill out self-conceit and self-respect with asceticism and purification1 transcend both the worlds1 and be ready to lose his life4 ,it is unlawful for him to aspire after anything in the universe4 ,one does not unite with the ,all1 unless one parts with all4 ,it is said3 ,when ,adam was lodged in ,paradise1 the ,law commanded him not to approach the ,tree1 while the ,path dictated to him to turn away from all4 ,adam said unto himself4 ,this ,paradise is full of wonders1 and ,i am its lord4 ,but my heart longs to visit the abode of sorrow3 lordship will not serve my purpose4 ,a voice spoke to his spirit1 ,adam1 wilt thou remove to a foreign country8 ,yes1 answered ,adam1 for ,i have something to do4 ,the voice said1 ,do this work here4 ,adam3 ,the other is more important4 ,the voice3 ,heretofore1 ,paradise and the angels have been thy servants4 ,now thou shalt have to exchange the home of peace for the abode of condemnation1 the crown for poverty1 reputation for disgrace4 ,adam3 ,i accept all these1 and will proclaim my freedom throughout the universe4 ,so it cannot be said that ,adam was deprived of ,paradise1 but rather that ,paradise was deprived of ,adam4--,letter #ej4 ,,the ,,way ,,to ,,god4 ,khwj ,byazd was asked1 ,what is the way to ,god8 ,he replied3 ,when thou hast vanished on the ,way1 then hast thou come to ,god4 ,mark this3 ,if one attached to the ,way cannot see ,god1 how can one attached to self see ,god8 ,when the ,sun of ,divine ,knowledge rises1 all modes of knowledge become ignorance2 when ,divine aspiration appears1 all desires melt away4444 ,whoever is bound to his exterior--his turban1 his robe1 the size and colour of his garment--is still attached to the personality and a worshipper thereof4 ,thou canst serve either personality or the ,law3 two contraries cannot unite4 ,so long as you hanker after approbation and dignity1 so long as you become angry at an insult1 you are with your old genius and self-conceit1 and have not been accepted by the ,law4 ,you should sacrifice yourself in the ,,self4 ,to no purpose do you change your dress and food4 ,if you eat a single blade of grass in a lifetime1 remain clad in a single garment for a thousand years1 are shut up in a monastery away from the sight of men1--beware1 lest you should be deluded4 ,all these are but the subtleties of the desire-nature1 its cunning and craft4 ,many pious men are as motionless as a serpent or a scorpion frozen with cold4 ,their piety is not due to rectitude and purity1 but to lack of opportunity4 ,when summer comes in and the surroundings change1 one may behold what they do4444 ,no one can safely tread the ,path without a ,guide4444 ,in the beginning1 a disciple is not a fit recipient of the ,divine ,light4 ,he is like a bat1 unable to bear the light of the ,sun4 ,as it is dangerous folly to travel in utter darkness1 he needs a light less dazzling than the ,sun1 in order to illumine the ,path for his safety4 ,such a light is that coming from the ,masters1 who1 like the moon reflecting the light of the sun1 have become fit reflectors of the ,spiritual ,light4--,letter #ea4 ,,speech ,,and ,,conduct4 ,all learned men base conduct on speech4 ,they have gathered their learning through the avenues of hearing and speaking4 ,the ,masters of ,truth have received ,their ,knowledge through divine inspiration1 which depends on following the ,law4 ,with ,them1 knowledge does not depend upon words or speech4 ,it has no connection with the tongue4 ,knowledge is that which makes a man follow the ,law4 ,secular learning deals with words4 ,knowledge deals with ,truth1 and is not to be found save in the region of the ,real4 ,the province of the tongue is letters1 and they are limited4 ,knowledge comes from the ,heart1 and the ,heart does not perish4 ,god has not given ,knowledge to all1 whereas ,he has not withheld speech from any4 ,knowledge is that which controls desire and leads to ,god4 ,that which contributes to the gratification of desire and leads to the courts of chiefs and oppressors is not ,knowledge1 but a snare4 ,knowledge makes one humble and frees from ostentation and disputes4444 ,the end of all learning is the beginning of ,discipleship4 ,the first robe worn by a ,disciple consists in coming out of the self4 ,the second robe consists in setting no value on what he heretofore took as divine1 so that the flame of ,discipleship burns all things in him4 ,then1 he begins to see lights and utter charming words1 leading to self-conceit and the admiration of others4 ,this is a snare of the desire-nature1 and stops his progress4 ,here comes in the necessity of a ,teacher to help him cross this stage and bring him from stagnation to motion4 ,thus light is a thicker veil than darkness4 ,hence is it that the ,wise are dumb and blind1 unaffected by the opinion of the people4 ,hence is it1 again1 that the difficulties of a ,disciple cannot be solved by a learned man1 as the latter is but versed in religion1 while the difficulties of the former are connected with the ,path4 ,it is useless for a ,disciple to follow the learned1 as the dicta of the latter are concerned with outer conduct1 while he has to deal with the inner life4 ,the one is preparing for the destruction of self2 the other seeks salvation for the self through knowledge4 ,the business of the learned is to gather up what has been left by others1 and store in his bosom the knowledge of the past4 ,the business of the ,disciple is to throw away and renounce what he has1 and to unlearn what he has learned4 ,so they are opposites and cannot be reconciled in any way4--,letter #eb4 ,,magnanimity4 ,a disciple lacking in magnanimity makes no progress at all4 ,one whose aspiration does not go beyond heaven1 is not fit for this battle4 ,the ,wise hold that the desire to have everything in the world according to one's own wishes1 befits a woman1 not a man4444 ,in short1 a magnanimous disciple should first of all tread upon his own life1 and try his sword on his own desire-nature1 not on an infidel4 ,for the infidel can only hurt the body1 and plunder earthly possessions2 whereas the desire-nature injures the very root of religion and destroys faith4444 ,be on the alert1 and take no step without due caution1 for ,time is a penalty to the heedless4 ,it is said3--,when a man wishes to enter the ,path1 the ,chief of the ,evil ,ones1 ,satan1 seizes his skirt and says3 ,i bear the ,cross of ,curse for this work1 that no unclean fellow may enter the ,path4 ,if any dare come in without the ,robe of ,monotheism and sincere ,earnestness1 ,i lop off his feet4 444 ,should thy inner eyes unfold1 every atom would tell thee a hundred secrets4 ,then wouldst thou see each atom ever advancing4 ,all are absorbed in the march--thou art blind--and the march goes on in thee as well4 ,there is no limit to the progress of ,,love4 ,such has been1 there is no help4 ,from highest heaven to lowest abyss1 all things are seeking and striving4 ,it is the wicked man alone who has made peace with the enemy1 and cut himself off from the ,beloved4--,letter #ec4 ,,knowledge4 ,knowledge is to purification and asceticism what ablution is to prayer4 ,no practice is possible without knowledge1 as no prayer is possible without ablution4444 ,knowledge is of two kinds3 that received from teachers and books1 and that unfolded in the soul4 ,again the latter kind is twofold3 7#a7 ,the ,knowledge transmitted from the ,divine ,sanctuary into3-- 7a7 ,the ,soul of a ,prophet4 ,such ,knowledge is called ,wah4#aj 7b7 ,the ,soul of a ,master4 ,such ,knowledge is ,ilbm 7inspiration74 7#b7 ,the knowledge transmitted into3-- 7a7 ,the ,soul of a ,master from a ,prophet4 7b7 ,the ,soul of a ,disciple from a ,master4 #aj ,a revelation received from ,god through an ,angel 7mostly ,gabriel74--,trs4 ,as a ,master sees ,god in the ,soul of a ,prophet1 so a ,disciple sees ,god in the ,soul of a ,master4 ,so long as the tablet of thy heart bears the impression of letters1 thou dost not know any of the secret meanings4 ,when the letters completely vanish from the tablet of thy heart1 then comes the knowledge of the secret meanings4 ,knowledge is the key to all virtues1 as ignorance is the key to all vices4 ,knowledge ushers in liberation1 ignorance brings in destruction4 ,the celestial ranks and abnormal sacred powers spring from knowledge2 chastisements in the various grades of hell result from ignorance4 ,so the faithful should shun ignorance and the ignorant in the same way as vice and infidelity4 ,a wise man is my friend1 and a fool is my foe4 ,as ignorance and the ignorant are to be avoided1 so is it obligatory to seek knowledge and the company of the wise--not worldly knowledge1 but the moral2 not the worldly wise but the morally wise4 ,if you acquire knowledge thoughtlessly1 you will use it as a means of gaining worldly position4 ,true ,knowledge is that which leads to the ,divine ,sanctuary1 not that which leads to wealth1 rank and passional gratifications4 ,the company of a ,sage for a day is more conducive to progress than purification and asceticism4--,letter #ee4 ,the following note may be added from ,the ,series of #bh ,letters4--,trs4 ,real knowledge comes from the ,soul1 and a true knower is he in whom lies the original and final ,knowledge4 ,the purer the ,soul1 the deeper and more subtile its comprehensions4--,loc4 cit41 ,letter #f4 ,,the ,,steps ,,of ,a ,,disciple4 ,the first step is ,religion 7,sharat74 ,when the disciple has fully paid the demand of ,religion1 and aspires to go beyond1 the ,path 7,tarqat7 appears before him4 ,it is the way to the ,heart4 ,when he has fully observed the conditions of the ,path1 and aspires to soar higher1 the veils of the ,heart are rent1 and ,truth 7,haqqat7 shines therein4 ,it is the way to the ,soul1 and the ,goal of the ,seeker4 ,broadly speaking1 there are four stages3 ,nst1 ,malakt1 ,jabart and ,lht1 each leading to the next4 ,nst is the animal nature1 and functions through the five senses--e4 g41 eating1 contacting1 seeing1 hearing and the like4 ,when the disciple controls the senses to the limit of bare necessity1 and transcends the animal nature by purification and asceticism1 he reaches ,malakt--the region of the angels4 ,the duties of this stage are prayers to ,god4 ,when he is not proud of these1 he transcends this stage and reaches ,jabart--the region of the ,soul4 ,no one knows the ,soul but with the divine help2 and ,truth1 which is its mansion1 baffles description and allusion4 ,the duties of this stage are love1 earnestness1 joy1 seeking1 extasy and insensibility4 ,when the pilgrim transcends these by forgetting self altogether1 he reaches ,lht1 the unconditioned state4 ,here words fail4 ,religion is for the desire-nature2 the ,path1 for the heart2 ,truth for the ,soul4 ,religion leads the desire-nature from ,nst to ,malakt1 and transmutes it into ,heart4 ,the ,path leads the ,heart from ,malakt to ,jabart1 and transmutes it into ,soul4 ,truth leads the ,soul from ,jabart to the ,divine ,sanctuary4 ,the real work is to transmute the desire-nature into ,heart1 the ,heart into ,soul1 and to unify the three into one4 ,the ,lover1 the ,beloved and ,love are essentially ,,one4 ,this is absolute monotheism4444 ,the motive of the faithful is superior to their acts4 ,acts by themselves are of no value3 the importance lies in the heart4 ,it is said that the traveller on the divine ,path has three states3 7#a7 ,action4#aa 7#b7 ,knowledge4 7#c7 ,love4 ,these three states are not experienced unless ,god wills it so4 ,but one should work and wait4 ,he will do verily what ,he has willed4 ,he looks neither to the destruction nor to the salvation of any one4 #aa lit41 walking or moving4 ,one who wishes to arrive at the ,truth must serve a ,teacher4 ,no one can transcend the bondage and darkness of desires unless he1 with the help of the ,divine ,grace1 comes under the protection of a perfect and experienced ,teacher4 ,as the ,teacher knows1 ,he will teach the disciple according to his capacity1 and will prescribe remedies suited to his ailments1 so that ,there is no ,god except ,allh be firmly established in his nature1 and the ingress of the evil spirits be cut off from his heart4 ,all the world seeks to tread the ,divine ,path4 ,but each knows according to his inner purity1 each seeks and aspires according to his knowledge1 and each treads the ,path according to his seeking and aspiration4--,letters #ef #eg4 ,the following extracts from ,a ,series of #bh ,letters may throw further light on the subject4 ,the ,sf ,mulk 7or ,nst17 ,malakt1 ,jabart and ,lht severally correspond to1 if they are not identical with1 the physical1 astro-mental1 causal and spiritual planes of modern ,theosophical literature4--,trs4 ,it is not permitted to give out the knowledge gained through supersensuous vision4 ,this much only can be recorded3-- ,the objects of the senses constitute this world 7,mulk72 those cognised by intellect constitute the plane of ,malakt2 the potentialities of all beings constitute the plane of ,jabart2 444 ,in other words1 this world is visible1 the ,malakt is supersensuous1 the ,jabart is super-supersensuous4444 ,the subtlety of this world cannot bear comparison with that of ,malakt1 the subtlety of ,malakt with that of ,jabart1 nor the subtlety of ,jabart with that of the ,holy ,essence ,divine4 ,there is not an atom of this world but is permeated by ,malakt2 not an atom of ,malakt but is permeated by ,jabart2 not an atom of this world1 ,malakt and ,jabart but is permeated by ,god1 and conscious of ,him4 ,being the most subtile1 ,he must permeate all--for the greater the subtlety1 the greater the quality of permeation4 ,now you may understand the meaning of the verse3 ,god is with thee wherever thou art1 and in thy very being1 though thou mayest not see ,him2 nearer is ,he to thee than the nerve of thy neck4 ,hence is it said that this world1 ,malakt1 ,jabart and ,god ,himself are all with thee1 and that the ,true ,man is the focus and mirror of all the ,mysteries of the ,divine ,essence4 ,it is not permitted to go further lest exotericism may censure4 ,utter not secrets before the mob if thou art a true devotee ,hast thou not seen that ,mansr1 intoxicated with devotion1 uttered a secret and was put to death8--,loc4 cit41 ,letter #b4 ,,isl,m4 ,islm is other than the lower nature4 ,so long as the lower impulses do not yield to purity1 the heart has no affinity with ,islm4 ,the investigators of ,truth give to the bundle of the impulses the name of 'the desire-nature'4 ,the outer body with its limbs and joints is not dangerous1 but is simply a horse to carry the directions of the ,law4 ,god says3 ',he sent us a horse from ,his mighty palace4 ,let us ride on it and come to the ,path'4 ,so long as it carries ,his directions we should not vex it4 ,if it attempts to transgress the ,law1 let us punish it with the whip of asceticism1 so that it may come back to the path4 ,this is the discipline of the body4 ,but if a man pricks his limb with a pin1 saying that he thereby subdues the desire-nature1 he is a sinner4 ,many ignorant fellows labour under a delusion and foolishly take self-torture as an important discipline4 ,by no means transgress the limit of the ,law and common-sense4 ,the body is a valuable horse1 and fit to carry the divine charges4 ,it is the desire-nature1 and not the body1 which deserves rooting out and chastisement4 ,the world is arrayed into two parties1 the party of ,god and the party of ,satan4 ,look well and see to which you belong4444 ,a ,knower has said1 ,no one comes to worship ,god1 unless promised the bribe of heaven and threatened with the torture of hell4 ,this indicates an indifference to ,monotheism4 ,it is said3 ,on an d day#ab ,shibl the ,saint was seen mourning and clad in black4 ,he was told3 ,this is the d day4 ,why are you so clad8 ,he replied3 ,i see all men rejoicing and clad in new suits1 but not one of them is aware of ,god4 ,i mourn this day over their heedlessness4 ,o brother1 thou hast become inured to heedlessness1 hast barred the gate of ,divine ,knowledge and art content with the gratification of desires4 ,rest assured1 so long as thou dost not put off thy desires1 thou canst not put on the robe of ,faith2 so long as thou dost not look upon the desire-nature as thy foe1 ,faith cannot come to thee as thy friend2 so long as thou dost not cease thy connection with ,satan1 thou canst not see the beauty of ,there is no ,god save ,allh2 so long as thou dost not turn from the world1 thou canst not approach the ,path of ,purity4 #ab ,the ,muhammadan festival day at the end of the ,ramzn fast4--,trs4 ,since the ,lord is thy ,origin1 thou hast not come2 since the ,lord is thy ,goal1 thou wilt not go4 ,there is no ,god save ,allh4 ,nothing can be separated from the ,infinite1 and attached to non-,god4 ,since the ,origin is from ,him1 the ,end is verily in ,him4 ,separation and union1 coming and going1 are thus unreal4 ,this is a long story4 ,discreet silence is here absolutely necessary4--,letter #eh4 ,,the ,,noble ,,qualities ,noble qualities were in the beginning of creation given to ,adam1 who left them as a legacy to other ,prophets4 ,mohammad1 the head of the ,prophets1 received them in ,his turn4 ,similarly1 evil qualities were allotted to ,satan who handed them down to his followers--the proud and the disobedient4444 ,since the ,noble ,qualities are the precious legacy of ,adam to ,mohammad1 no garment or decoration is better for the faithful than that of the ,noble ,qualities4 ,they are based upon harmony with the ,divine ,will and the ,prophet's ,life4 ,one should curb one's temper1 lest it should embitter the life of others4 ,one should ever be cheerful1 and of controlled tongue4 ,one should always salute others4 ,one should be charitable1 and abstain from slander1 abusive words and untruthfulness4 ,one should adapt one's words and deeds 7e4 g4 eating and sleeping7 to the scriptural injunctions4 ,one should ever be magnanimous and free from the taints of miserliness1 hatred1 greed and suspicion4 ,one should do one's best to practise at all times the virtues possessed by the ,prophet1 and flee from vices4 ,the ,prophet has said3 ,seek him who flees from thee2 forgive him who injures thee2 give to him who does not give to thee4 ,the ,prophet always concealed the defects of the faithful1 and bore injuries and reproaches to propagate ,religion4 ,he was never angry for himself4 ,he did not tolerate flattery1 neglect1 or silence in the service of ,truth4 ,he helped the friends when they were disabled4 ,he worked for a servant in the family1 when the latter was ill4 ,he accepted the invitations and presents of others4 ,he never found fault with any unprohibited food4 ,he used any garment allowed by the ,law--sometimes a blanket1 sometimes a silk wrapper1 sometimes a worn out cotton garment4 ,he rode sometimes on a horse1 sometimes on a camel1 sometimes on an ass4 ,sometimes he walked on foot1 without shoes1 wrapper1 turban or cap4 ,he slept on a mat without bedding4444 ,he had no miraculous power3 ,his virtues were sufficient guarantee of ,his godliness4 ,many an unbeliever1 just as he saw ,him1 would exclaim1 ,this is not the face of a hypocrite1 and swear allegiance to ,islm without asking for miracle or argument4444 ,the ,noble ,qualities are based on knowledge and insight4 ,he who is fettered by self-conceit cannot be expected to purify his nature4 ,hence the pilgrim should use insight to acquire the virtues of the ,prophet4 ,he should guard the virtues he has been endowed with1 and acquire those he is lacking in by self-exertion 7i4 e4 asceticism1 service1 and the ,company of the saints74 ,most of the virtues can be acquired1 and we have been ordered by the ,scriptures to strive therefor to the limit of our powers4 ,man is a mirror who1 when trained1 perfected1 and cleansed of impurities shows within him all the ,divine ,attributes of construction and disintegration4 ,then he realises his divinity and the purpose of his life4 ,a ,sage refers to this very fact in these lines3 ,it is thou who art the ,divine ,scripture2 it is thou who art the mirror of the ,royal ,beauty4 ,beyond thee there is naught in the universe3 seek thy object within thyself1 for thou art that4--,letter #ei4 ,,contemplation4 ,the ,prophet has restricted the use of contemplation to the ,works of ,god1 not to ,his ,nature and ,attributes4 ,thinking on ,god may soon end in unbelief4 ,in order that thought may work1 its object must be limited1 and the ,divine ,nature and ,attributes are unlimited4 ,hence a student should contemplate on the objects of ,creation1 noticing their relative permanence and impermanence1 and realising the position and changes of each in its phenomenal aspect4 ,he will thus be led to the knowledge of the ,creator4 ,hence the ,seeker should while not neglecting outward activities1 holy recitations and other duties contemplate from time to time on ,creation--,seeing the ,wisdom of the ,creator therein--1 on his desires1 on the heart and the body2 he should enquire into his stages from the beginning of ,creation to its end1 and study his own character4 ,his contemplation should be in conformity with ,religion1 based upon knowledge and experience1 and irrespective of considerations of gain and loss1 so that he may develop insight4 ,right contemplation achieves in a short time the results of long practice and worship4 ,the ,prophet has said1 ,contemplation for an hour is better than formal worship for sixty years4 ,as the range of the outer vision differs with different men1 so is it the case with insight1 or the inner vision4 ,some see as far as ,heaven1 some as far as the ,divine ,throne4 ,a few have the perfect insight which pierces through all ,creation to the ,creator4 ,the end of contemplation is the advancement of knowledge and the acquisition of wisdom4 ,when the heart develops knowledge and wisdom1 there is a change in its condition4 ,with that change1 there comes a change in conduct as well1 and the man turns4 ,with the turning1 he begins to tread the ,path4 ,treading attracts him to ,god4 ,then a current of ,divine attraction may carry him to a stage inaccessible to men and genii by exertion and asceticism4444 ,if thou longest and dost not succeed1 be not dejected2 for1 as the ,great ,lord has said1 ,asking is for men1 acceptance for ,god4--,letter #fj4 ,,renunciation4 ,the first duty incumbent upon a ,seeker is the practice of ,tajrd and ,tafrd4 ,the one is to quit present possessions2 the other1 to cease to care for the morrow4 ,the second duty is seclusion1 outer and inner4 ,outer seclusion consists in flying from the world and turning thy face to the wall1 in order that thou mayest give up thy life on the ,divine threshold2 inner seclusion consists in cleansing the heart of all thoughts connected with the non-,god1 whether the non-,god be earth or heaven4 ,the third duty is at-onement in speech and thought1 which consists in ceasing to speak and think of the non-,god4 ,the fourth duty is the practice of moderation in speech1 food and sleep1 since this triad supports the desire-nature4 ,too much speaking is a bar to holy recitations2 too much sleep interferes with meditation2 too much food brings on inertia and checks the performance of duties4 ,purity of body as well as of mind is necessary at all times--purity of body alone is not sufficient--in order that the ,divine ,attraction may uplift thee to a stage unattainable by all the efforts and ascetic practices of all genii and men put together4 ,very easy to speak of this1 but very hard the practice--since this practice does not lie with the bodily organs or elements1 but with the ,heart and the ,soul which are beyond our control4 ,the gate to the ,path is ,knowledge and ,wisdom4 ,he who avoids this gate has to plod on his way through an endless forest infested by demons1 and ends by losing his life and faith4444 ,eternal ,life is the life in ,spirit without a body4 ,it is attained by ,love1 not by obedience4 ,servants wait for an order and seek remedies for their ailments2 ,lovers are impelled by ,love and invite ailments without asking for a remedy4 ,the ,beloved ever cries1 ,stay at a distance lest thou shouldst perish4 ,the ,lover answers1 ,i am prepared from the very beginning to give up my life4 ,death is better than a life without ,thee4 ,the life of the body has no value on the ,path4 ,whoso cares for the one has no business with the other4 ,love says to thee3 ,give up a life which must turn into dust1 and ,i shall instal thee on the throne of ,glorious ,at-onement4 ,now the choice is thine4 ,although there is no heart without love1 yet the priceless treasure of ,divine ,love does not fall to the lot of greedy and mean fellows1 who are content with prayers and fasts1 and have but given up their earthly claims for higher honours4 ,be cheerful and hopeful1 for the ,door of ,compassion is open4 ,god has created doubt interfering with conviction1 the lower nature veiling the face of ,truth1 duality warring with monotheism1 the alloy claiming the place of the genuine coin1 a thousand foes arrayed against each friend1 a temple of idols facing every mosque1 a suffering balancing each blessing4 ,he does all this2 but man1 awe-stricken1 cannot breathe a sigh3 for ,his ,face is like a mirror1 and a mirror is clouded by breathing4--,letter #fa4 ,,on ,,the ,,same4 ,tajrd and ,tafrd are indispensable for a ,disciple4 ,the one is the renunciation of the world and of outer concerns2 the other is the renunciation of self4 ,no impurity in his heart1 no burden on his back1 no market in his bosom2--not reckoned with any class of people1 not concerned with any particular object1 his aspirations soaring above earth1 heaven and the ,divine ,throne1--such a ,disciple rests in his ,beloved4 ,the ,beloved away1 all the worlds cannot please2 their absence leaves no void when ,he is there4 ,as said by a noble soul1 ,no grief in the company of ,god2 no joy in the company of the non-,god4 ,one away from ,god is at the very centre of sorrow and suffering1 albeit he may hold the key of all the treasures of the earth4 ,one attached to ,god1 however poor1 is king of heaven and earth4 ,khwj ,sirr ,saqt was wont to pray3 ,o ,god6 punish me1 if such be ,thy ,will1 any way save by veiling ,thyself4 ,this is the only real hell4444 ,as observed by some one1 ,with ,thee1 the heart is a mosque2 without ,thee1 'tis but a shrine of idols4 ,with ,thee1 the heart is a heaven2 the heart without ,thee is a hell4 ,in short1 when the ,disciple realises the ,greatness of ,god1 feels the pangs of ,his seeking1 knows that ,who gains ,him gains all1 who loses ,him loses all1 and finds that he can dispense with all save ,him1--he then overcomes his old habits and unfolds the vision1 ,i am from ,god and for ,god4 ,life and death1 acceptance and rejection1 praise and blame1 are thenceforth equal in his eyes4 ,heaven and earth find no place in his heart4 ,he bows to none for food1 clothes or money4 ,his ,goal being the ,divine ,sanctuary1 he longs for naught save ,god4--,letter #fb4 ,,the ,,clearing ,,of ,,the ,,path4 ,the ,path should be cleared of all impurities inherent in the lower self4444 ,the ,great ,ones have declared3 ,he that takes a step in obedience to his desire-nature loves it better than ,god4 ,he cannot be a believer3 how can he be a ,saint8 ,nothing but constant turning 7,taubh7 can guard the ,path against the onslaughts of the desire-nature4 ,as the ordinary soul should turn from sensuality1 cruelty and avarice1 so should the developed soul turn from purity1 worship and meditation4 ,the ,sages have said3 ,thou must acquire all virtues1 such as truth1 purity and worship4 ,when acquired1 thou must scatter them in the air of supreme ,indifference4 ,were all ,prophets1 ,saints and ,angels to sing the hymn of ,his ,unity1 their final chorus would end thus3 ',we turn to ,god from all we have said4#ac' #ac ,or ,we retract with repentance what we have said4--,trs4 ,art thou endowed with the purity of all the ,saints1 plume thyself not over it2 art thou distressed with a thousand shocks1 seek not refuge in flight4 ,he that does not burn himself here in the fire of ,taubh certainly deserves the doom of hell-fire4 ,so burn thou to-day in the fire of ,taubh whatever thou knowest of thyself1 be it merit or defect4 ,if to-day thou dost not cast aside the thorns from thy ,path1 they will hereafter turn into arrows and pierce thy heart4--,letter #fc4 ,,self-,,control4 ,the ,self-controlled is one who has freed himself from the bondage of self4 ,the seven hells and the eight heavens are too narrow to hold him--only the vast expanse of ,god is wide enough to receive him4 ,if the joy of heaven and the torture of hell ceased to be1 there would be no loss to the spiritual aspect of ,god4 ,what a ,vastness6 ,if the worlds were not1 ,it would not be less by a hair's breadth4 ,the kingdom of ,its ,glory is truly without beginning or end4 ,freedom from self leads to freedom from all4 ,so long as thou art bound to any of the lower qualities1 thou art its slave4444 ,the ,path is a jealous master and will not put up with any partner4 ,so long as thou art a friend to self1 thou art a stranger to ,god4 ,be then estranged from self that thou mayest unite with ,him4 ,the dead wall of self cannot be pulled down save with the help of a perfect ,teacher4 ,self-control will not allow thee to look down upon any creature1 e4 g4 to tread upon even the lowliest ant in thy way4 ,wert thou able to raise the veil of ignorance from thine eyes1 then wouldst thou see each and every being seeking and adoring ,god4 ,the ,prophet prayed1 ,show me things as they are4 ,his senior disciple ever prayed3 ,o ,god1 show me truth and untruth1 and help me to follow the one and avoid the other4 ,so it is said3 ,when ,god seeks the welfare of a man1 ,he shows his defects to him1 that he may change from a temple of idols into a mosque4 99 99 99 99 99 ,rest assured that thou hast nothing but good to expect1 once self has been stripped off from thee4 ,so long as thy self lies before thee1 thou canst but swell in self-respect4 ,a ,satan in very truth is he that respects self1 whether in the guise of angel or of man1 whether on earth1 in heaven or in hell4 ,self-respect consists in not transcending self4 ,endless as the veils are1 none is thicker than self-conceit4 ,know its destruction as thy foremost duty4--,letter #fd4 ,,truth4 ,khwj ,zunnoon of ,egypt says3 ,truth is the ,sword of ,god on earth4 ,it may not be laid on anything without cutting it4 ,truth consists in looking to the ,actor1 and not to ,his instruments4 ,true ,faith consists in ceasing to desire anything save ,truth4444 ,once upon a time ,zunnoon1 while returning from ,jerusalem1 saw a figure loom in the distance1 and desired to question it4 ,on drawing near1 it was found to be an old woman clad in wool1 with a stick in her hand4 ,zunnoon said1 ,whence comest thou8 ,the dame replied1 ,from ,god4 ,zunnoon again enquired1 ,whither dost thou go8 ,the old woman rejoined1 ,to ,god4 ,zunnoon then offered her a gold coin4 ,she refused the gift1 saying1 ,what an illusion has overcome thee8 ,i work for ,god and do not receive anything save what comes from ,him4 ,as ,i worship ,him and ,him alone1 ,i cannot receive what is not ,himself and comes from other than ,himself4 ,having spoken thus1 she vanished4 ,such is to be the ideal of the aspirant4 ,working for ,god alone is the test of true devotion4 ,some think they work for ,him1 but they work for ,themselves4 ,they have conquered the desires of this world1 but they seek for fruits in a higher world4 ,a few work irrespective of all consideration of internal suffering or celestial joy1 in pure love to carry out the ,divine ,will4 ,the earth is a place of suffering1 heaven is a place of joy4 ,we shall not receive the fruits of either1 even to the measure of a barleycorn4 ,it has been said4 ,the virtuous often prove more selfish in their virtue than the sinners in their sin4 ,the gratification of the latter is but transitory1 the joy of the former is permanent4 ,god does not gain by the self-denial of men1 nor does ,he lose by their sensual gratifications4444 ,it is an old adage1 that the mere description of a savoury dish only intensifies the misery of hunger4 ,take an onward step if you can3 lose your head and give up your life4 ,as ,god is essentially ,,one1 a true believer must be a monotheist4 ,look for the proof of this in the holy ,logion1 one half of which1 ,there is no ,god1 separates the believer from the non-,god1 while the other half1 ,save ,allh1 unites him with ,god4 ,one unites with ,god in proportion to one's renunciation of the non-,god4 ,he who claims to have ,faith should look at his own heart4 ,if his heart flies from the non-,god1 his claim is genuine4 ,if it longs for anything save ,god1 and shrinks from the means of ,divine ,union1 let him weep over his faith4 ,either he has already lost it1 or is about to do so4 ,a certain ,great ,one has said3 ,all men claim to love1 but if the claim is carefully scrutinised1 'loving' turns out to mean 'being loved4' ,true love consists in the complete renunciation of all desires4 ,if one looks for the gratification of a desire1 one plays the part of the beloved1 not of the lover4--,letter #fe4 ,,the ,,descent ,,from ,,adam4 ,the pilgrim justifies his descent from ,adam when he enters the ,heart4 ,now he has finished the ,turning1 and begins his ,pilgrimage4 ,by the virtue of his complete ,turning1 anything coming in contact with him undergoes a change4 ,this is the power of ,transmutation4 ,this explains the phenomena of transmutation wrought by many ,derveshes 7e4 g4 the change of wine into an innocuous beverage74 ,such a pilgrim may lawfully lay his hand on the imperial treasury1 and use the wealth of kings4 7,religious injunctions vary with circumstances4 ,it is reported in the traditions that a young man came to the ,prophet and asked if he could lawfully take a certain oil in the fast month of ,ramzn4 ,he said1 ,no4 ,next followed an old man who put the same question4 ,he said1 ,yes4 ,the companions of the ,prophet were confused1 and asked1 ,how is it1 ,o ,messenger of ,god1 that you allowed in the one case what you prohibited in the other4 ,he replied3 ,the one was a young man1 and ,i was afraid of the fire of his youth2 the other was an old man1 and ,i did not apprehend any danger for him47 ,but those who take to the outer conduct without having reached the inner stage1 court their own ruin4 ,such a stage must have the sanction of ,divine ,authority4 ,a time comes to the ,master of the ,heart1 when all ,his limbs become as sacred as the ,heart4 ,no part of his body1 e4 g41 a nail or a hair1 should be cast aside1 as it partakes of the sanctity of the ,heart4 ,the broken hairs of the ,prophet were divided by ,his companions as a precious gift amongst themselves4444 ,hence arose the practice of sharing among disciples the pieces of the teacher's worn-out mantle4 ,the practice is a mere sham if the teacher is not a ,master4 ,he who has completed the ,turning and reached the ,heart1 is a ,master4 ,only such a one is entitled to the honour of a leader1--not one who is below this stage4 ,question3--,how to distinguish the real ,master from a mere pretender8 ,answer3--,the true ,seeker has an inner eye enabling him to recognise a real ,master4 ,he would not be attracted to a pretender4 ,dost thou not behold that if different kinds of animals flock together1 and different kinds of food be placed before them1 each will fall to on his own appropriate food and turn away from what is meant for others8444 ,the true ,seeker also is known as such1 as his inner eye opens to the vision of the ,master1 and he receives the nourishment suited to his aspiration4 ,the ,master begins to work on him4 ,he is as one dead1 and the ,master gives him a wash#ad1 purifying him of all undesirable elements4 ,this purification completes the ,turning4 ,then he begins his journey on the ,divine ,path--which is called the ,pilgrimage4 #ad ,this refers to the practice of washing the dead body before burial or cremation4--,trs4 ,this is not devotion as ordinarily understood 7i4 e4 prayer1 fast1 almsgiving1 etc474 ,allegiance to a ,master is in itself ,devotion2 progress on the ,path is its fruit4 ,a brief prayer1 a day's fast1 or a simple charity1 performed or given in obedience to a ,master's direction1 are more beneficial than long protracted prayers1 or splendid gifts1 performed or given in response to the call of the desire-nature4 ,as a qualification for the ,path1 seek to get rid of old habits4 ,but it is not possible to get rid of old habits and purify the dross without the service of a ,master1 since ,he alone can1 by ,his ,knowledge1 gradually drive out the host of the evil elements1 and help one towards the realisation of ,there is no ,god save ,allh4 ,continue thy seeking till the ,seeking unveils ,itself1 and destroys thy self in ,thee4 ,henceforth the ,disciple has nothing to do3 the ,seeking will ,itself lead him on4 ,so long as thou seekest any but the ,beloved1 no ,seeker art thou4 ,how then canst thou be wholly ,his8 ,by wholly turning to ,him4 ,he can afford to have thousands of friends1 for ,he can reach all alike4 ,the ,sun is with all--east and west1 ,hindu and ,turk--for ,his range is unlimited4 ,but thou art limited in capacity1 and canst not feel the warmth of ,his rays unless thou wholly expose thyself to ,him4 ,all the worlds are benefited by ,him1 yet ,he does not lose in the least4 99 99 99 99 99 ,here one should guard against a possible misunderstanding4 ,to love a thing as a means does not interfere with the love for the end or the final object4 ,our foes even ought to be loved as connected with the ,lord4 ,this is not a division of love1 but its perfection4 ,love is a peculiar state3 friendship with foes is possible only here4 ,abul ,abbs--peace be on him--said to a party marching to war against the unbelievers1 ,would ,i might lick the dust of the feet of the unbelievers whom ye would kill for ,his sake4 ,the care of a scholar for pen and paper cannot be said to divert his attention from learning4 ,the real object of love ought to be only one 7i4 e4 ,god71 but loving others as subservient to the final object 7i4 e4 ,divine ,love7 is by no means harmful4 ,if a man loves ,god1 he must love the ,prophets and the ,masters--nay1 if he ponders well1 he must love all as connected with ,him4 ,all the universe is ,his work and is certainly ,himself4 ,duality does not approach ,thy ,sanctuary3 the whole world is ,thyself and ,thy ,energy4 ,the ,universe is the shadow of ,thy ,presence2 all is the result of ,thy mighty ,workmanship4 ,but if it be the ,divine ,will to put an end to a certain work of ,his1 using thee as instrument1 thou as a devotee must destroy it1 and none should accuse thee of lack of respect for ,his work4 ,this is a very high stage4 ,if ,mohammad and ,his blessed companions killed the unbelievers1 they did so in obedience to the ,divine ,will4 ,the lover has not to seek his own pleasure4--,letter #ff4 ,,confidence4 ,the ,sf trusts in ,god4 ,khwj ,yahi observes3 ,he who does not trust ,god cannot receive ,divine illumination4 ,explanation3 ,god deals with a man according to his expectations4 ,one who suspects ,him cannot receive any light4 ,again1 it is a friend who is trusted1 and it is a foe who is suspected4 ,suspicion invites hostility2 confidence1 love4 ,there is a distinction1 however1 between mere groundless hope and reasonable expectation4 ,one who endeavours to obey the ,divine ,commands may reasonably expect the ,divine ,grace2 but it is a vain hope for one guilty of commissions and omissions to expect exemption from hell and enjoyment of heaven4444 ,so it is wise to check the accounts of the desire-nature1 and prepare for death2 and it is foolish to follow the desire-nature and hope for the remission of sins4--,letter #fg4 ,,pursuit ,,and ,,renunciation4 ,sfs differ as to whether they should follow or renounce worldly pursuits4 ,complete renunciation is only permitted at a very high stage1 i4 e4 that of absolute unity and perfect trust in ,god4 ,working for a livelihood began with ,adam4 ,he cultivated lands and taught cultivation to his children4 ,the ,prophet ,shoaib was a merchant and possessed cattle4 ,moses served as ,his shepherd4 ,if work interfered with the principle of trust in ,god1 the ,prophets would not have worked for a livelihood4 ,mohammad warned his friends against the abuse of the principle of trust1 and ever kept in store a year's provision for his children4 ,work is a duty for him who has to support another2 but he should work so as not to be cut off from ,god4 ,each should look to his circumstances and inner attitude1 in order to decide whether he should resort to work or cease from work4 ,if ceasing separates him from ,god1 work should be resorted to2 if ceasing leads him to ,god1 work should be left aside4 ,work is as lawful as prayer and fast4 ,the more you pray1 the more you fast1 the better2 but to look for your salvation therefrom is dualism4 ,you should adore for the glorification of ,god and the strengthening of your love1 but you should rely on ,his ,grace for your salvation4 ,similarly1 work is better than renunciation2 but it is not the work1 but rather the ,divine ,grace1 which is to be looked up to as ,providence4 ,a ,dervesh should avoid begging as far as possible1 as it is dangerous in many respects4 ,he1 however1 may beg 7a7 to gratify his hunger4444 7b7 to pull down his personality1 444 7c7 knowing the world as the ,divine steward4 ,it is more in keeping with the ceremonious glorification of the ,lord to ask of ,his steward than of ,himself4--,letter #fi4 ,,the ,,company ,,of ,,the ,,saints4 ,holy company is an important discipline for the pupil4 ,it is very effective in conquering nature and habit4 ,hence is it laid down by the holy ,saints as binding upon a disciple4 ,the rationale of it is this4 ,the desire-nature consists of certain ingrained tendencies1 and is affected by the tendencies of one's associates4 ,the ,prophet says3 ,men follow the religion of their friends1 so they should always be careful of their company4 444 ,it is said that a man1 while going round ,kb1 prayed3 ,lord1 make my brothers virtuous4 ,others asked him1 ,why dost thou pray for thy brothers at this sacred spot1 and not for thyself8 ,he replied3 ,i have brothers who1 when ,i return to them1 will elevate me by their virtues if they are virtuous1 and degrade me by their vices if they are vicious4 ,as my righteousness rests on theirs1 ,i pray for them1 that they may help me in reaching the ,goal4 ,malik 7,peace on ,him67 says3 ,do not associate with a brother or a friend1 unless you would thereby advance the cause of ,religion4 ,to associate with any other object is absolutely forbidden4 ,explanation3 ,if you associate with a superior1 he will benefit you by his presence2 if you associate with an inferior1 you should benefit him by teaching him religion and morality1 and yourself too by learning something useful he may know4 ,company is to be sought for the sake of the ,lord1 not for selfish gratification4 ,nothing is more dangerous for a beginner than loneliness4 ,a story runs thus4 ,there was a disciple of ,master ,junnaid who fancied he had made great progress and could not be harmed by isolation4 ,so he took to seclusion4 ,nightly1 a procession appeared before him with a horse for him to ride1 and he was requested to ride up to heaven1--a delightful place with sweet dishes1 running brooks and fair company--where he enjoyed himself till morn1 and slept4 ,on awakening1 he would find himself at the door of his hermitage4 ,he turned proud and boastful4 ,on hearing the report1 the ,master came to him1 asked him and was told what had happened1 and advised him to repeat three times when he went to the pleasure-haunt3 ,there is nothing to be relied upon save ,god1 and there is no power except ,his4 ,he refused to act up to the advice for a few nights more4 ,at last he wished to test the efficiency of the ,master's lesson and repeated the sentence as advised4 ,the whole procession fell into confusion and scattered1 and he found himself in a cemetery with the bones of the dead around him4 ,then he came to realise his guilt1 repented1 and returned to the company of his fellow-disciples4 99 99 99 99 99 ,the rule of society is to behave with each according to his position in life4 ,with reference to elders1 to serve them2 not to speak before them save when necessary1 and then only with their permission1 and after they have finished if they are speaking2 not to sit on an elevated seat in their presence4 ,with reference to equals1 to live in harmony1 and to share one's wealth with them 7not as a loan1 but as a free gift74 ,with reference to the young1 to treat them with love and kindness4 ,general3 ,elders to be treated as one's own parents1 equals as one's own brothers1 the younger ones as one's own children4 ,none to be asked for anything1 but each to be helped4 ,life to be rendered agreeable to all4 ,not to oppose others except at the call of religious duty4 ,to associate with those strong in religion1 integrity and moderation4 ,not to mix with those opposed in religion and temperament4 ,to avoid the company of a youth4 7,the desire in the young for the company of their elders aids the development of their intelligence and knowledge4 ,the desire in elders for the company of youths leads to sin and folly74444 ,sfs1 when conversing with one another1 never say1 ,this is mine1 ,that is thine2 ,i wish it were so1 ,i wish it were not so4 ,it is the verdict of the ,masters of ,knowledge that ,god does not approve of the use of words denoting ,i-ness4 ,if thou wouldst know the ,unknown1 taste the nectar of ,grace and transcend the seven heavens1 then close the five senses1 and pass from the perishable to the ,imperishable4 ,they asked ,master ,shibl1 ,who is a ,knower1 and how is he to be distinguished8 ,he said1 ,he is deaf1 dumb and blind4 ,they replied1 ,these are the marks of an unbeliever4 ,he rejoined3 ,the unbeliever is deaf to the voice of truth1 dumb for the utterance of truth1 and blind to the vision of truth2 whereas the ,knower is deaf1 dumb and blind to all save ,truth4--,letter #gj4 ,,service4 ,service is an essential duty for the disciple4 ,its gains are superior to those of worship4 ,it kills the desire-nature2 it breeds humility and good manners2 it destroys pride1 impurity and inertia1 quickens the soul and illumines the inner and the outer man4 ,they asked a ,great ,one1 ,how many ways are there to ,god8 ,he said3 ,there are as many ways as there are atoms in the universe4 ,but the best and the shortest is ,service4 ,i have reached the ,goal by treading this ,path1 and recommend it to my disciples4 444 ,rules of ,service3 ,to put aside one's own desires1 to render oneself agreeable to others1 444 and to regard one's powers and possessions as intended for the use of others4444 ,as the wealthy are to serve with their wealth and the learned with their knowledge--so the disciple is to use all his activities for the service of others4444 ,all ,great ,ones began with ,service1 which gradually lifted them to the rank of ,masters4--,letter #ga4 ,the following ,notes gleaned from other works of the ,author are added as bearing on the subject4--,trs4 ,the outer conduct of an occultist should be in accordance with the mental capacity of the people surrounding him4 ,he should speak what concerns them only1 and not of his own relations with ,god4 ,master ,yahi observes3 ,when with others1 ,i say ',my ,lord'2 when alone1 ,i say ',my ,beloved'2 when united1 ,i say ',i'4 ,obey the ,law1 whatever your stage or position4 ,such is the approved mode of conduct1 as recommended by the ,masters of ,wisdom4--,the ,series of #bh ,letters1--,letter #ba4 ,a certain ,great ,one was told that the chief of a certain town spent the whole night in prayers4 ,he replied that the poor fellow had missed the way and undertaken the work of others4 ,on being questioned again1 he added that that man's path of duty lay in feeding the hungry1 clothing the naked1 comforting the distressed1 and fulfilling the wants of the needy2 and that keeping up all night in prayer was the duty of a recluse4 ,each man ought to work according to his position in life4--,fawed-i-,rukn4 ,,the ,,transmutation ,,of ,,evil ,,qualities4 ,the purification of character by the transmutation of evil qualities into virtues is to be ever striven for as an essential duty4 ,if neglected1 it must breed dangers and difficulties4 ,man has all the qualities found in the animals4 ,his resurrection will be determined by his predominant quality1 not by his outer body on earth--i4 e41 he will turn into the form of the corresponding animal4 ,for instance1 the predominance of anger1 lust1 pride or flattery in earthly life1 produces severally the forms of the dog1 the hog1 the lion and the fox1 on the day of resurrection4 ,similarly of other qualities4444 ,many men will be seen in bestial form on the day of resurrection1 and many beasts in human form4 ,the dog of the ,cave-,recluses#ae will rise in the form of man1 owing to his human qualities4 ,mount ,ahud will have a rock drawn out of it1 and will stand in the rank of the ,pure ,ones in human form4444 ,those endowed with the inner eye know that all beings1 even the mineral1 pray4 ,every particle of dust in the air is full of the ,light of ,divine ,love4 ,all atoms in the universe are centres--active or potential--of ,divine ,love4 #ae ,the reference is to the seven sages who1 with a dog1 retired to a cave to avoid the persecution of a tyrant1 awoke after a sleep of #cjj years1 and slept again to awake on the day of resurrection4--,trs4 ,such a difficult task lies in front1 and none take to it save the ,wise4 ,so thou shouldst not be heedless1 but slowly and steadily discipline thyself so as to overcome a part of thy animal nature--it is indeed a mighty achievement to overcome it in its entirety4 ,he who wishes to know the nature of his resurrection should see what is the predominating quality in his life3 his resurrection will be determined by this quality4 ,it is not difficult to know thus much4 ,similarly1 if a man wishes to know whether ,god is pleased or displeased with him1 he should look at his life4 ,a life wholly devoted to righteousness must please ,god3 righteousness is the indication of ,his pleasure4 ,a life wholly given to vice must displease ,god3 vice is the indication of ,his displeasure4 ,a life partly righteous and partly vicious is to be valued according to the predominating element in it4 ,if the earthly life is not turned to account1 there shall be no progress on the other side4 ,if a man who has not transmuted on earth the evil qualities in his nature1 is taken to heaven at his death1 and all celestial boons are bestowed upon him1 those qualities will not change4 ,he will have only the houris1 the palaces1 the roast cocks and the stream of running water1 but will be too weak to realise the real object--the ,goal of the inner man1 and the ideal of all the disciples and of the ,master4 ,how insignificant are all other gains where ,that is lost6 ,how immaterial is any loss1 where ,that is gained6 ,frequent ablutions and baths remove sloth and drowsiness4 ,the ,divine ,vision on resurrection day depends on the ,divine ,grace1 not on merit4 ,no eye deserves ,his ,vision1 no ear ,his ,voice1 no intellect ,his ,knowledge1 no feet ,his ,path4444 ,self-reproach is necessary for a seeker4--,letter #gb4 ,,avarice4 ,to work for show1 and desire the rank of a saint1 is not the mark of piety4 ,thy deeds are all tainted with desire4 ,purity consists in the spirit of ,service1 not in avarice4 ,the one is not compatible with the other4 ,but we want bribes to serve the ,lord4 ,o brother1 cast off avarice4 ,god does not owe anything to any one1 and ,his gifts on earth or after death are gratuitous4 ,do all your works for ,his ,service1 not in the hope of gaining heaven or shunning hell4444 ,he who aspires to work in ,his ,service should be careful of the purity of his motives1 which is a function of the heart4 ,an act without pure motive cannot soar from the region of sham to the sphere of ,service4444 ,a prayer worth the name is one performed with the fervour of the heart1 and not with the lips only4 ,the motto of monotheism1 ,there is no ,god save ,allh1 if repeated as a talk at moments of sale and purchase1 can not be regarded as a declaration of ,divine ,unity4444 ,god says3 ,my shrine is not a place of sale and purchase4 ,thou goest to market with the object of gaining something thou hast not4 ,but if thou comest to ,my ,shrine1 come with the distinct understanding that thou losest all and returnest a pauper4 ,khwj ,ahmad had a vision of ,god1 ,who told him3 ,ahmad1 all men ask ,me for something1 save ,byazd#af who asks for ,myself alone4--,letter #gc4 #af ,a great ,muhammadan saint4 ,,the ,,evil ,,of ,,the ,,world4 ,the world and all things therein are to be avoided1 save as needed for the ,lord's sake4 ,the world may be classed under three groups3-- 7#a7 ,the first group is purely worldly1 and cannot serve ,his ,cause4 ,it consists of3 7a7 ,vices4 ,their commission in the mind or with the body does not serve ,his ,cause4 7b7 ,too much of lawful enjoyments4 ,this is the root of all failures and sins4 7#b7 ,the second group is purely divine1 but may be turned to selfish use by an impure motive1 e4 g41 meditation1 prayer and asceticism1 if practised with the object of gaining the respect of the people4 7#c7 ,the third group is apparently worldly but really divine1 e4 g41 eating for the sake of the ,divine ,service2 marriage with the object of begetting a child who shall repeat ,there is no ,god save ,allh2 making a small fortune with the object of peacefully serving ,god4 ,in short1 the world is that which gratifies the cravings of desire in the present1 and is of no use after death2 that which may help on the other side of death is not worldly4444 ,he who appropriates the world to the limit of bare necessity 7food1 garment and a dwelling-house7 breaks his bonds2 whereas he who seeks luxurious living exposes himself to endless troubles4444 ,the ,great ,ones have remarked that the lowest stage of purity shows itself as an inner craving for well-being after death and a diminution of worldly desires1 ending in a gradual estrangement from this world1 and the realisation of other worlds4444 ,the work is harder than you imagine4 ,all worldly pleasures are sorrows and sufferings4--,letter #gd4 ,,renunciation ,,of ,,the ,,world4 ,service of the ,lord is impossible without renunciation of the world4 ,when thy body works for the world and thy heart longs for it1 how canst thou serve ,him8 ,the heart is one2 it cannot attend to two things at the same time4 ,the world and the ,lord are wide apart as east and west4 ,the more you approach the one1 the farther you recede from the other4444 ,renunciation is twofold3-- 7#a7 ,human renunciation1 i4 e4 the renunciation which can be achieved by a man4 ,it consists of three stages3 7a7 ,ceasing to seek for the worldly objects one has not4 7b7 ,casting off the worldly objects one has4 7c7 ,ceasing to entertain worldly desires in the mind4 7#b7 ,superhuman renunciation1 which consists in complete indifference to the world4 ,it can be accomplished1 with the help of the ,divine ,grace1 by one who has achieved success in all the three stages of ,human renunciation4 ,the second is the true renunciation with many ,sages4 ,the expulsion of worldly desires from the mind is a most difficult task4 ,you will find many cases of apparent renunciation1 with an inner longing for the world4 ,but when you cease to seek for what you have not1 and cast off what you have1 the ,divine ,grace will enable you to drive out worldly desires from your mind4 ,relinquishment of the world will not give real renunciation1 so long as the heart still craves for the world4 ,the ,prophets were master-ascetics4 ,one of ,them was ,solomon1 who possessed the sovereignty of all the worlds1 and was certainly an ascetic4 ,conclusion3 ,the separation of the heart from worldly cravings1 in spite of the possession of worldly objects1 is superior to the separation of the body from worldly objects1 in spite of the worldly cravings that remain in the heart4 ,renunciation is the basis of all virtue and progress1 and1 as such1 is the first condition of discipleship4 ,ahmad ,hambal 7,peace on ,him67 says that renunciation is threefold3-- 7a7 ,abstinence from what is forbidden by the ,scriptures4 ,this is the lower renunciation4 7b7 ,abstinence from over-indulgence in lawful pleasures4 ,this is the higher renunciation4 7c7 ,renunciation of that which separates man from ,god4 ,this is the highest renunciation4--,letter #ge4 ,,the ,,final ,,doom4 ,there are two classes of travellers1 the noble and the wicked4 ,each class has its peculiar speed1 path1 and doom4 ,noble souls are divided into ordinary noble ones1 and the more advanced4 ,the former attain heaven and the heavenly ranks by following the ascetic practices prescribed by ,religion4 ,the more advanced approach ,purity by following the path of ,devotion4 ,the wicked1 too1 are divided into ordinary wicked ones1 and the more degraded4 ,the former include some of the believers1 leading a sinful life1 disobeying the divine injunctions1 and addicted to sensual pleasures4 ,they tread the path of transgression and go to hell4 ,the latter are the unbelievers1 solely attending to sensual pleasures and earthly gains1 and wholly disbelieving in ,religion and the disembodied life4 ,they risk the permanent for the sake of the transient1 and finally lose this world as well as the next4 ,the former suffer in hell temporarily1 but finally escape it by virtue of their faith1 albeit imperfect4 ,the latter eternally suffer in hell owing to total absence of faith4 ,there are different gradations in hell1 as there are grades of unbelief or hypocrisy4 ,there are thinkers and blind followers amongst unbelievers as well as amongst believers4 ,as the faith of a thoughtful believer is superior to that of an ordinary believer1 so the sufferings of a thoughtful unbeliever are intenser than those of an ordinary unbeliever4 ,ordinary unbelief is inherited from ancestors and surroundings1 and is punished in the first infernal region4 ,intellectual unbelief does not rest upon tradition1 but upon researches carried on for long years1 self-denial and discipline of the lower nature1 all intended for and ending in scepticism and atheism4--,letter #fh4 ,,the ,,soul 7,r,h74 ,people differ in their opinions on the ,soul--some call it a body1 some an essence1 some an accident2 some regard it as eternal1 others as created4 ,orthodox ,islm declares its existence1 but is silent on its nature and quality4 ,god says3 ,if questioned on the ,soul1 say1 ',it is from the ,will of ,god4'1 ,ab ,bakr ,qahat1 however1 holds that the ,soul is beyond the category of created objects4 ,the ,author does not subscribe to this view1 and enters on a controversy to show its heresy4--,trs4--,letter #gi4 ,the following notes from ,the ,series of #bh ,letters1 may be added as bearing on the subject4--,trs4 ,in search of peace1 and fervently longing for spiritual fragrance1 a pilgrim came to the ,soul and said3 ,thou art a reflection of the ,glorious ,sun1 unfading2 all the attributes of the ,absolute ,one lie verily in ,thee4 ,transcending ,reason and understanding1 ,thou eludest description and predication4 ,there is no creature above ,thee1 there is no ,beloved beyond ,thee4 ,these lines from ,master ,fard ,attr1 and the hints underlying them1 ought to be carefully pondered over--so that one may realise that there is no existence outside the ,self1 and that whatever one seeks is to be sought within the ,self4 ,if an authority be needed1 one may read from the ,qurn3 ,he is within thee1 though thou mayest not see4 ,again1 this couplet is worth perusal3 ,adam first ran towards all the atoms of the universe1 but he did not find ,god so long as he found not the ,way within himself4--,loc4 cit41 ,letter #bd4 ,the connection of the ,soul with the body compares well with that of ,god with ,his universe3 for the ,soul is neither within the body nor without it1 neither united with it nor separated from it4 ,soul and body belong to two different planes of existence2 yet for all that there is not an atom in the body but is pervaded by the ,soul4444 ,the ,soul retains its innate purity1 linked though it be to the body for myriads of years4--,ibid1 ,letter #c4 ,,the ,,heart4 ,there is a treasure buried in the heart of the knower4 ,it is ,,love4 ,a single jewel out of it is worth a thousand heavens4 ,the guardian of heaven is an angel named ,rizwn1 whereas the guardian of the treasure of ,love is ,,god ,himself4 ,know that thy merit is measured by what thou seekest4444 ,if thou worshippest to obtain heaven or avoid hell1 thou worshippest thy own desires4 ,if thou seekest or fearest an object1 thou art the worshipper of that object4 ,thy real value depends on what is in thy heart4 ,if thy heart is attached to ,,god1 thou art a divine man4444 ,junnaid1 when ill1 prayed for his recovery4 ,a ,voice answered him1 ,dost thou come in between ,myself and ,thee8 ,thou walkest every morning to office and comest back at dusk4 ,where is the difference between thee and the fire-worshipper and the ,jew8 ,thy prayers are for increase of wealth1 and thy pilgrimages for popular approbation4 ,all thy acts are similarly tainted with name and form4 ,the real end of life is yet veiled from thee4--,letter #hj4 ,,nafs1 ,,the ,,desire-,,nature4 ,some say the desire-nature is a substance1 placed in the body1 similar to the ,soul4 ,others say it is a quality of the body1 similar to life4 ,but all take it as the source of evil qualities and acts4 ,these evils are grouped into3 7a7 sins1 7b7 qualities1 e4 g4 pride1 envy1 anger4 ,the former pertain more to the outer man1 the latter more to the inner man4 ,the former are purified by ascetic practices1 the latter by ,taubh 7or ,turning74444 ,it is said that the desire-nature and the ,soul are both mysterious entities in the body1 corresponding to demons and angels1 hell and heaven in the macrocosm2--the one being the centre of evil1 the other the centre of ,good4 ,there is no help against the desire-nature save in ascetic practices4 ,man is the epitome of the whole ,universe1 and is composed of the ,soul1 the desire-nature and the body4 ,he bears the characteristics of all the worlds4 ,the earth1 water1 fire and air of this world appear in his body as the four humours3 blood1 phlegm1 melancholy and bile4 ,other worlds are not less vividly marked in him4 ,the ,soul leads him to heaven1 being its image2 the desire-nature leads him to hell1 being its image4 ,b ,al saw his desire-nature in the form of a hog4 ,he wished to kill it1 but it said to him1 ,do not trouble thyself3 ,i belong to the ,army of ,god1 thou canst not annihilate me4 ,mohammad ,nr speaks of his desire-nature coming out of his throat in the form of a miniature fox4 ,i knew it was the desire-nature1 so ,i put it under my feet and began to trample upon it4 ,it grew the larger and the stronger4 ,i said1 ',pain and torture destroy all things1 but they simply aid your growth6' ,it said1 ',this is due to the fact of my constitution being the other way3 what is pain for others is pleasure for me4' ,abul ,abbs saw it in the form of a yellowish dog4 ,when he attempted to turn it out1 it came underneath the skirts of his garment1 and disappeared4 ,abul ,qsim saw it in the form of a serpent4 ,another ,dervesh saw it in the form of a mouse1 and asked who it was4 ,it said1 ,i am the death of the heedless and the salvation of the ,divine ,friends4 ,if ,i were not1 they would turn proud of their purity and noble deeds4 ,these stories go to show that the desire-nature is a corporeal being--not a quality--albeit it is endowed with qualities4 ,it should be subdued by ascetic practices1 but it cannot be completely destroyed in its essential nature4 ,there need not be any fear from its existence1 when it has been subdued by the disciple4444 ,this dreary forest cannot be crossed save with the help of the ,divine ,grace and under the protection of a ,master of ,compassion4--,letter #ha4 ,,desire4 ',desire' is a term covering all the qualities of ,nafs4 ,it prevents union1 tortures the disciple1 and stands against the seeker4 ,it is to be opposed and not to be gratified4 ,he who follows it is ruined2 he who opposes it attains his object4 ,desires are twofold3 7a7 those connected with the senses and sex2 7b7 ambition of power and fame4 ,the victims of the former resort to brothels without seriously affecting the well-being of others4 ,the victims of the latter resort to holy places1 and become the pests of the world4 ,they isolate themselves from society and mislead others4 ,he who seeks the allegiance of his desires is far away from ,god1 be he above the sky2 he who renounces his desires is in close touch with ,god1 be he in a heathen temple4 ,master ,ibrhm says3 ,i went to see a ,jewish monk in ,turkey1 who had confined himself in a temple for seventy years4 ,he opened a window and said he had not shut himself up there to secure the position of an ascetic1 but to break the dog within him and restrain it from harming the world at large4 ,i praised ,god for showing the right path to his misguided devotee4 ,he went on1 ',ibrhm1 how long will you seek men8--,seek the self1 and watch it when found4 ,the desire-nature constantly puts on many a semblance of divinity1 and invites man to his ruin4'4444 ,it is said of ,master ,ab ,al that he wished to cut off his genital organ1 as the root of lust1 when his eyes fell on it while bathing4 ,a ,voice whispered to his soul1 ,by ,my honour1 no organ is better or worse than another in ,my eyes4 ,if you lop it off1 ,i can put in each hair of your body the whole lust of your genital organ4 ,it is no use destroying the organ3 it is a vehicle for carrying the divine command4 ,but a man can transmute its quality1 ,god helping4--,letter #hb4 ,,discipline ,,of ,,the ,,desire-,,nature4 ,the desire-nature is the worst foe4 ,it is very difficult to be armed against it1 since1 firstly1 it is an internal foe1 and it is almost impossible to guard the house against a thief co-tenant2 and1 secondly1 it is a lovely foe1 and a man is blind to the defects of his beloved1 whose shortcomings take on the appearance of merits4 ,such being the case1 the desire-nature may ere long hurl a man unawares to the lowest depth of degradation4 ,if you ponder well1 you will find it at the root of all the troubles that beset man in the past or may beset him in the future4 ,this being the foe1 one should intelligently strive to overcome it4 ,it is improper to overcome it all at once1 as it is a vehicle and instrument of the ,soul2 nor is it proper to let it go wholly unbridled1 in view of the probable dangers4 ,so the disciple needs a middle course1 and it is this3 ,you should strengthen it to the extent of enabling it to perform its duties2 you should weaken it to the measure of preventing the chance of its leading you astray4 ,anything besides this rule is objectionable4 ,it is reported in sacred tradition that on seeing ,abdullh ,masd1 who had by ascetic practices weakened his body1 his feet having become incapable of motion1 his eyes having sunk in their sockets1 ,mohammad said1 ,o ,abdullh1 be warned6 ,thy desire-nature has claims on thee4 ,so the conclusion is that the desire-nature should be disciplined by knowledge1 so that it may neither overcome 7nor disobey7 thee1 nor be itself destroyed4 ,the middle course consists in restraining the desire-nature by temperance4 ,there are three ways of thus subduing it3 7a7 withholding gratification2 444 7b7 imposing religious observances2 7c7 invoking the ,divine help for mastery over it4 ,if you follow this threefold method1 the desire-nature will be amenable to discipline4--,letter #hc4 ,,discipline ,,of ,,the ,,desire-,,nature4 7,continued47 ,the discipline of the desire-nature is recommended by all creeds and nations1 and is known by ,sages as a means of developing the supersensuous faculties4444 ,but thy business lies with the discipline only1 it is ,god's to grant supersensuous faculties4 ,thy labours cannot bear fruit without ,his ,grace4 ,avoid as much as possible the thought of personality and its activities1 and never follow the promptings of the desire-nature4 ,it is thy existence that veils ,thee4 ,had there been the veil of a single activity1 it could be uplifted by another opposite activity4 ,but the whole of thyself being a veil1 thou canst not be fit for the ,divine ,vision1 unless and until thou vanish completely4 ,it should not be forgotten in this connection that the discipline of the desire-nature means the transmutation of its qualities1 not the destruction of its essential nature--for that is impossible4 ,but its existence need not be regarded as dangerous after it has been subdued by the inner ,ruler4 ,fasting is recommended by all nations and creeds4 ,it helps the receptivity of the heart1 the purity of the intellect1 and the health of the body4 ,regulation of food is an important work4 ,it is food that imparts strength and weakness1 purity and foulness to all the organs of the body4 ,it must be pure in quality and moderate in quantity4--,letter #hd4 ,,alienation ,,from ,,the ,,desire-,,nature4 ,alienation from the personality is the first step to acquaintance with ,god4 ,the one is a necessary condition for the other4 ,all aspirants find fault with1 and impose tasks on1 the desire-nature1 so that this wall of separation be pulled down1 and a way be found to the ,divine ,sanctuary4 ,so long as thou lookest down upon a single soul as inferior to thee1 thou art self-conceited1 and blind to the ,divine ,presence4 ,if thou hast knowledge1 put that knowledge into practice2 solve thy difficulties by knowledge and practice 7combined74 444 ,the knowledge of all the ,sages culminates in the realisation that they do not know4 ,there has been a single ,master of ,woe in each cycle1 protecting others under his charge4 ,on the path of asceticism1 a considerable amount of prolonged exercises is a necessary preliminary to initial success1 which1 too1 is doubtful4 ,on the other hand1 he who is trained on the ,path of ,woe has for his first stage the ,purity of ,devotion4444 ,be of good cheer1 in spite of thy lack of devotion and the heavy weight of thy sins4 ,never despair of the ,divine ,grace--it affords protection to all sinners4 ,poor as thou art at present1 do not be dejected3 ,the ,lord has created a beautiful form for thee1 and made ,man after ,his image4--,letter #he4 ,,self-,,toleration4 ,he who is on good terms with the self is dead1 though apparently living2 he whose life is in ,god is really living1 though apparently dead4 ,death is not of the body alone3 the inner man may die in the same way as the outer4 ,men are perishing in the sea of desires4 ,their ,saviours are the ,prophets who help them to cross the sea of desires and merge in the ,divine ,unity4444 ,the ungodly live in the form only and are dead in the spirit1 since true life consists in human nature responding to the ,divine ,life4 ,on the other hand1 ,those who have sacrificed themselves on the ,path of ,god are not to be considered as dead1 but as living with their ,lord4 444 ,the ,divine treasury is too full of prayers already4 ,put in a grain of humble devotion if you can4--,letter #hf4 ,,hidden ,,differences ,,of ,,stages4 ,men differ1 in the gradations of their progress1 as heaven from hell1 though they are so similar in their outer forms4 ,all men--whether in the past1 the present or the future--are the centres of mysteries4 ,each body treasures a ,divine ,secret2 each ,heart feels impelled to the ,path2 each ,soul radiates a glory unfathomable by human and angelic intelligences4444 ,the best and holiest men had an obscure life4 99 99 99 99 99 ,once upon a time ,zunnoon sent a disciple of his1 to enquire about ,byazd4 ,when the disciple reached the latter's house at ,bustm1 he found him seated on the floor of his cottage4 ,but he did not know that he was ,byazd4 ,byazd asked the disciple what he wanted4 ,he said he wanted to see ,byazd4 ,byazd replied3 ,which ,byazd do you want1 and whence8 ,now ,i am ,byazd1 yet ,i have been in search of ,byazd for several years1 and to no effect4 ,the disciple took him for a madcap1 and1 returning1 reported the matter to ,zunnoon4 ,zunnoon with tears in his eyes exclaimed3 ,our brother ,byazd has gone forth into ,god with the true ,devotees4 444 ,there was one ,hell1 a slave to ,mogra4 ,on his death the ,prophet with his companions went to the house of ,mogra4 ,the latter was not even aware of the death of ,hell1 for none took care of him1 alive or dead1 as he was the lowliest in the household4 ,mogra came to receive the party and kissed the blessed feet of the ,prophet4 ,the ,prophet asked ,mogra what had happened in the household4 ,he said that all was well4 ,the ,prophet went on3 ,mogra1 the worthiest of your household has departed1 and you do not know of it4 ,mogra1 astonished1 remarked ,i never supposed ,hell to have been so advanced4 444 ,the ,prophet was then 7at ,his request7 taken to the place where the dead body was4 ,he found it in a stable at the feet of the beasts1 clasped the head and said with tears in ,his eyes3 ,hell1 thy body lies on this earth1 but thy ,soul is with the ,lord4 ,all the saints and chiefs then wished in earnest devotion to have been the dust of ,hell's feet4 ,the ,prophet continued3 ,there are seven men in each cycle who support the world by their blessings and lead the faithful to victory by their magnanimity4 ,hell was the ,head of these4--,letter #hg4 ,,heedlessness4 ,heedlessness is blamed by all creeds and sects4 ,it is heedlessness that lies at the root of all failures4 ,it has been said4 ,when a man heedlessly approaches the ,path1 the ,devil warns him1 saying3 ,i was the ,teacher of the celestial ,hosts1 but ,i lost that post4 ,now ,i guard the ,gate of the ,path4 ,you may enter with the pass of ,devotion only--else will you have to share my fate1 being unfit for the ,path4 444 ,everlasting purity is the character of the angel2 lifelong transgression is the character of the devil2 turning with sorrow from sin to purity is the character of man4 ,lifelong purity is impossible for man4 ,he is born imperfect1 void of reason1 with desires 7the agents of the ,devil7 in full sway4 ,reason 7the curb of desires and the light of the angelic essence7 develops later--i4 e41 after the capture of the heart by desires4 ,hence the necessity of ,turning and self-discipline1 pari-passu with the development of reason1 for the recovery of the heart from desires and the ,devil4--,letter #hh4 ,,sorrow4 ,no reading is so useful as that of the diary of sorrows4444 ,the ,goal is unattainable save through the destruction of the desire-nature4 ,either be ready to kill it out and tread the ,path1 or withdraw yourself from the rank of the seekers--so that others may pass on 7unimpeded by your presence74 ,a ,story4--,david1 when about to pray1 saw an ant1 and wished to remove it from the place4 ,the ant appealed to ,david against his cruelty4 ,david said3 ,god1 how am ,i to deal with ,thy creatures8 ,god replied1 ,behave with self-restraint1 lest thou shouldst harm any2 do not look to the outer body of a creature1 but to the ,spirit underlying4 ,an ant1 if permitted1 may rend asunder the dark ,veil1 radiate the ,light of ,divine ,unity from its bosom1 and put to shame many a monotheist4 ,another ,story4--,once upon a time1 ,moses prayed so warmly that the stimulating effect was felt by him till the succeeding day4 ,he wondered whether any one could be so blessed as he was the night before4 ,the angel ,gabriel presently came with this message from ,god3 ,there is ,one1 in this forest1 who can cure the ills of ,my devotees4 ,moses hastened to the spot1 and found a frog croaking in a pool4 ,the frog said3 ,moses1 ,i have long been waiting to uproot pride from your heart4 ,the ,divine influence you felt last night passed through me4 ,i received it first and then passed it on to you4 ,be warned against the repetition of the boast6--,letter #hi4 ,,conduct4 ,an act not permitted by the ,qurn is fruitless2 a desire not sanctioned by the ,prophet is vain4 ,to wish for any help on the ,path save that from the ,path is forbidden4 ,the ,qurn permits nothing save sincere conduct1 and sincerity springs from the heart that has tasted pain4444 ,the ,masters of the ,path are spiritual beings4 ,their word is life2 the purity of ,their sorrow vitalises the world2 ,their character is spotless4444 ,so long as thou dost not unlearn all thy previous notions1 habits and defects1 thou canst not unfold the ,eye of ,wisdom in the ,heart1 and feel the relish of the ,science of ,truth4444 ,he who is destitute of ,divine ,wisdom to-day 7i4 e41 on earth7 will not have the ,divine ,wisdom to-morrow 7i4 e41 after death74 ,acts not based on ,knowledge are futile2 ascetic practices not countenanced by religion are misleading and devilish4 ,it is ,knowledge that unfastens the gate of good luck4 ,it is ,knowledge that can comprehend the greatness of ,islm1 the mysteries thereof1 the glorious character of the ,prophets1 the sublimity of ,their mission1 the different stages of the advanced souls1 the secret of the human constitution1 the evil in the wicked1 the respect due to ,faith and the faithful1 the injunctions and prohibitions of religions4 ,tread zealously the ,path of ,knowledge till you get rid of ignorance4 ,knowledge is the shortest way to ,god2 and ignorance is the densest veil between thee and ,him4 ,as ,knowledge is productive of ,good1 so is ignorance productive of evil4 ,it is ignorance which brings in faithlessness1 neglect of religious duties1 affinity to the devil1 alienation from the ,prophets and the ,pure ,souls1 and other innumerable evils4 ,seek no connexion with the self1 lest thou shouldst be affected with pride4444 ,thou canst not reach ,me1 so long as 'thy-ness' inheres in thee3 thou shalt reach ,me only when thou quittest thy self4 ,o brother1 subdue thy desires with asceticism tempered by knowledge2 cut off the head of the desire-nature with the sword of self-discipline1 as advised by the ,scriptures 444 and 7then7 put on the robe of ,islm4 ,if thou art really in earnest1 tread upon thy life--so dear to thee--and do not fear death2 what follows is ,life1 through and through4 ,if thou dependest upon 7bodily7 life1 thou wilt lag behind4 ,thou art ,life in the world of ,life alone4 ,grasp well the subtile fact--thou art ,that which thou seekest4 ,the foremost duty of the seeker lies in seeing the ,beloved as the only ,life1 and in eliminating the evil of his own separated existence4--,letter #ij4 ,,seclusion4 ,a man not wanted by the world for its intellectual or theological education1 may isolate himself from others1 and avoid company save on necessary occasions1 such as those of the ,friday and the d prayers1 a pilgrimage to ,mecc1 and other useful meetings4 ,the man who wishes to avoid company altogether1 had better live far away from human habitation 7in a mountain or on a desert island74 ,else let him not isolate himself altogether unless he knows for certain that his gains from attendance at the ,friday prayer or other social gatherings are really outweighed by the losses he incurs from coming into contact with human ,society4444 ,but there may be a different sort of man1 a ,master of ,knowledge1 needed by others for their religious enlightenment1 the exposition of truths1 the setting aside of heretical arguments1 and for stirring them to live out the teachings of religion4 ,it is hardly lawful for such a man to absolutely avoid human society4 ,it is narrated of a ,sage named ,ab ,bakar that1 as he wandered about the hills with the object of leading a life of prayer and worship in seclusion1 he heard a voice saying1 ,ab ,bakar1 why dost thou desert the creatures of the ,lord when thou hast attained the position of a ,divine ,light8 ,so he returned to the society of men4 ,such a man1 though living corporeally in the world and doing his duties to it1 has to work for his own salvation as well4 ,omar 7peace on him67 said of himself1 should ,i sleep at night ,i would ruin myself1 should ,i sleep during the day1 ,i would ruin my subjects4 ,it is exceedingly hard to be corporeally in the world and to be at the same time mentally away from it4 ,imm ,gazl opines that a learned man may be excused for isolating himself and burying his knowledge in days of trouble and degeneration1 when a man may send for a religious teacher1 but declines to learn anything of him--when no man appreciates the importance of religious duties4444 ,an extremely weak man should not resort to seclusion4444 ,the real object of seclusion is mental isolation1 not bodily separation4--,letter #ie4 ,,death4 ,there are three classes of men3 7#a7 ,the man of desires4 7#b7 ,the beginner who is just turning back4 7#c7 ,the advanced ,knower of ,god4 ,the first does not recollect death2 or if he ever does so1 he does it in a spirit of sorrow for the loss of worldly objects1 and begins to murmur at it4 ,recollection of death throws him the further from ,god4 ,the second is given to the practice of recollecting death1 so that he may live fear-stricken1 and accomplish his ,turning the more successfully4444 ,the third never forgets death1 as it is the guarantee of his union with the ,beloved4 ,but the highest stage of development is shewn in the soul that completely surrenders itself to the ,lord1 and foregoes all choice of life or death4444 ,the frequent recollection of death is recommended1 as it is calculated to disturb physical enjoyment1 and thereby lead to salvation4444 ,death is welcome to the faithful1 as it sets him free from the prison of earth-life and its tortures4444 ,as remarked by an esteemed friend1 earth-life is a state of slumber1 the after-death life is a state of waking1 and death is an intermediate state4444 ,death 7to an ordinary mortal7 is more painful than a cut with the sword or the axe1 or the extraction of flesh from his body4444 ,a calm look1 and the repetition of the ,holy ,formula1 these are becoming on the part of the dying man4--,letter #ig4 ,,hell4 ,every man is liable to suffer in hell1 and it is difficult to be certain of exemption therefrom4 ,according to the ,prophet1 there are #gj1jjj apartments in hell1 each apartment containing #gj1jjj doors1 each door having #gj1jjj serpents and #gj1jjj scorpions2 and the unbelievers and the evil-minded cannot help passing through each of them4444 ,such is the description of hell1 and of its subdivisions which correspond to the number of earthly desires4 ,the factor seven in the subdivisions corresponds to the seven organs used in the commission of sins4 ,if you wish to know your destiny1 you should look at your character1 since your natural inclinations presage your destiny4 ,if they tend to good1 you are not intended for hell2 if they tend to evil1 you are destined therefor4 ,as the ,qurn says1 ,the virtuous are to be blessed in heaven1 the vicious are to suffer in hell4 ,here is a secret4 ,when death takes away the earthly veil 7the body71 the desire-nature is yet more or less tainted with earthly impurities4 ,in some cases the mirror of the soul may be too darkened to admit of any cleansing4 ,such a soul is eternally barred from the ,divine ,presence4 ,in other cases1 7i4 e4 unrighteous believers71 the rust is capable of being cleansed1 and so the desire-nature is exposed to hell-fire to the extent of the purification needed4 ,the time varies from a brief moment to #g1jjj years4 ,no man quits this earth without some impurity1 however slight1 in him4--,letter #ii4 ,,heaven4 ,heaven contains apartments made of various gems1 the outside of which is visible from the inside1 and the inside from the outside4 ,they abound with pleasures and comforts not tasted or conceived by men 7on earth74444 ,heaven is a vast palace made of a single pearl4 ,it contains seven apartments of red ruby4 ,each apartment contains seven rooms of green emerald4 ,each room is provided with a gorgeous seat1 #gj trays and #gj maid-servants4 ,each seat has #gj beddings of different colours1 and a ,houri as the bed-maker4 ,each tray is furnished with #gj dishes4 ,heaven is intended for those who salute and feed others1 fast and pray4444 ,when the dwellers of heaven wish to communicate with their brothers1 their seats move the one towards the other4 ,thus they meet and talk of their past relationship on earth4 ,there is procreation in heaven if so desired3 conception1 birth1 and maturity all taking place instantaneously4 ,the dwellers of heaven are beautiful as ,joseph1 and well-behaved as ,mohammad4 ,the duration of the lowest heavenly life is #ejj years4 ,such is the heaven of the ordinary soul4 ,now as to the destiny of the ,prophets1 the purest ,devotees1 and the ,saints4 ,theirs is the vision of the ,divine ,face1 in the supreme relish of which the grosser enjoyments of heaven are forgotten4 ,orthodox ,islm does not regard the ,divine ,vision as the fruit of human works1 but as the result of ,divine ,grace4 ,it holds a similar doctrine as to the ,faith in the ,lord of human beings upon earth4--,letter #ajj4 ,the following brief ,note is added from the ,series of #bh ,letters4--,trs4 ,imm ,qasher1 explaining the ,secrets of the ,qurn1 says3 ,what the faithful will manifestly enjoy after death in heaven1 is inwardly experienced by the ,saints on earth4--,loc4 cit41 #bh4 ,,the ,,end4 ,,transcriber',s ,,notes4 ,unusual and archaic spellings have been maintained4 ,obvious printing and spelling errors have been fixed4 ,in the original text1 ,persian and ,arabic transliterations1 some proper names and locations were printed in gesperrt 7g e s p e r r t74 ,such words have been rendered surrounded by 7gesperrt74 ,the abbreviation ,trs4 used throughout the text stands for ,translator1 not ,transcriber4 ,details of the changes3 ,to,c ,page #a3 ,title ,introduction removed4 ,to,c ,page #a3 ,on ,discipleship 7,continued7 ,originally3 ,discipleship 7continued7 ,to,c ,page #a3 ,the ,outer and ,inner ,ailments ,originally3 ,the outer and the inner ,ailments ,to,c ,page #c3 ,the ,desire-,nature 7,nafs7 #aaj ,originally3 ,the ,desire-,nature 7,nafs7 #acj ,to,c ,page #c3 ,discipline of the ,desire-,nature 7,continued7 ,originally3 ,the same 7,continued7 ,page #b3 ,there must be a difference between ,originally3 ,there must be difference between ,page #b footnote #c3 ,weak souls4--,trs4 ,originally3 ,weak souls4--,trans4 ,page #f3 ,zunnoon of ,egypt observes that the ,taubh ,originally3 ,zoonoon of ,egypt observes that the ,taubh ,page #f3 ,on the other hand1 ,khwj ,junnaid ,originally3 ,on the other hand1 ,khwja ,junnaid ,page #h3 can neither be seen nor grasped4 ,originally3 can neither be seen not grasped4 ,page #i footnote #f3 ,the ,sacred ,shrine at ,mecc4 ,originally3 ,the ,sacred ,shrine at ,mecca4 ,page #i3 and lose the fruit of one's labour4 ,originally3 and lose the fruit of one's labor4 ,page #af3 discipleship and the subtleties of ,seeking1 ,originally3 discipleship and the subleties of ,seeking1 ,page #ag3 ,a disciple should be a worshipper of the ,teacher1 so that he may become a worshipper of ,god4 ,one who obeys the ,messenger verily obeys ,god4 ,originally3 ,a disciple should be a worshipper of the ,teacher1 so that he may become a worshipper of ,god4 ,one who obeys the ,messenger verily obeys ,god ,page #ai3 ,,the ,,friend ,,of ,,god--7,,the ,,wal74 ,originally3 ,,the ,,friend ,,of ,,god--7,,the ,,walee74 ,page #ai3 ,the ,wal 7or the ,friend of ,god7 is ,originally3 ,the ,walee 7or the ,friend of ,god7 is ,page #bj3 ,here is a subtile mystery1 ,originally3 ,here is a subtle mystery1 ,page #ba3 ,there are #d1jjj ,wals ,originally3 ,there are #d1jjj ,walees ,page #ba3 there are #cef ,wals ever ,originally3 there are #cef ,walees ever ,page #bb3 ,they 7the ,wals7 are too strong ,originally3 ,they 7the ,walees7 are too strong ,page #be3 ,invisible and ,visible1 ,spiritual and ,physical1 ,originally3 ,invisible and ,visible1 ,spirtual and ,physical1 ,page #cb3 virtues and vices3 why should we restrain ,originally3 virtues and vices3 why should should we restrain ,page #cf3 disciples such as ,ab ,bakar1 ,omar1 ,originally3 disciples such as ,abubakar1 ,omar1 ,page #da3 sacred recitations1 repentance and apology4 ,originally3 sacred recitations1 repentence and apology4 ,page #eh3 may gradually develop strength1 ,originally3 may gradually develope strength1 ,page #ei3 do not look to the houris ,originally3 do not look to the hooris ,page #fc3 are concerned with outer conduct1 ,originally3 are concerned will outer conduct1 ,page #gg3 the heart develops knowledge and wisdom1 ,originally3 the heart developes knowledge and wisdom1 ,page #gh3 checks the performance of duties4 ,originally3 checks the preformance of duties4 ,page #hg3 transmutation wrought by many ,derveshes ,originally3 transmutation wrought by many ,darveshes ,page #ij3 ,abul ,abbs--peace be on him--said ,originally3 ,abul ,abbas--peace be on him--said ,page #ib3 renounce worldly pursuits4 ,originally3 renounce wordly pursuits4 ,page #ih3 ,master ,yahi observes3 ,originally3 ,master ,yehi observes3 ,page #aja3 only the houris1 the palaces1 ,originally3 only the houries1 the palaces1 ,page #ajb3 after death are gratuitous4 ,originally3 after death are gratuitious4 ,page #ajd3 diminution of worldly desires ,originally3 diminution of worldy desires ,page #ajh3 ,ab ,bakr ,qahat1 however1 holds ,originally3 ,abu ,bakr ,qahat1 however1 holds ,page #aji3 one may read from the ,qurn3 ,originally3 one may read from the ,qorn3 ,page #aad3 ,,discipline ,,of ,,the ,,desire-,,nature4 ,originally3 ,,the ,,discipline ,,of ,,the ,,desire-,,nature4 ,page #aba3 angelic essence7 develops later-- ,originally3 angelic essence7 developes later-- ,page #abd3 ,grasp well the subtile fact ,originally3 ,grasp well the subtle fact