We must reflect on the love we give each and everything.
Let us look at the condition of human race today. If a man marries a beautiful woman or a woman marries a handsome man, if they have a beautiful child and do many things together lovingly, that certainly is looked upon as love by most people. Their two bodies joined and their two hearts merged and became one for awhile. But what is that love? It is physical love. It is selfish love and illusion. After a while, if the wife should fall ill, her husband will not take care of her. That same husband who promised so much love, saying they had one heart even though they had two bodies, now asks for a divorce. He does not want to look after her when she is ill, and his wife would probably also want a divorce in a similar situation. Is that love? No it is not. In tru love, life must be shared. Illness, wealth, bodily suffering, happiness, joy and sorrow must all be shared. Whenever there is love in which the husband and wife do not share everything equally, that love is born of selfishness. Only when everything is shared can it be called true love.
- M.R.Bawa Muhaiyaddeen
Thursday, September 27, 2012
Wednesday, September 12, 2012
Mullah Nasrudin and the Key
Mullah Nasrudin is one night looking for something next to a lamp post in the street.
A friend is going by and asks what he’s doing. The Mullah says, “I’m looking for my key which lost.”
The friend decides to help and searches the ground under the lamp post. Half an hour later the friend asks,”Are you sure you dropped your key here?”
Nasrudin replies, “Oh no I lost it inside my house in my bedroom.”
The friend screams, “Why in hell’s name, are we searching here?”
Nasrudin smiles and says, “There much more light here.”
(http://www.nasrudin-stories.com/mullah-nasrudin-and-the-key/)
A friend is going by and asks what he’s doing. The Mullah says, “I’m looking for my key which lost.”
The friend decides to help and searches the ground under the lamp post. Half an hour later the friend asks,”Are you sure you dropped your key here?”
Nasrudin replies, “Oh no I lost it inside my house in my bedroom.”
The friend screams, “Why in hell’s name, are we searching here?”
Nasrudin smiles and says, “There much more light here.”
(http://www.nasrudin-stories.com/mullah-nasrudin-and-the-key/)
Nasrudin an The Coffin
Mullah Nasrudin was walking with his son when a funeral procession came by.
The mullah’s son pointed to the coffin and asked him, “What is in that box?” Nasrudin replied, “A man, my son.” The son continued, “Where are they taking him, father, and why are they so sad?” “They are sad because they take him to a place where there is no food, no drink, no bread, no water, no fire, no gold, no carpet, not even a small rug,” said Nasrudin. The son answered, “They must be taking him to our house.”
(http://www.nasrudin-stories.com/nasrudin-coffin/)
The mullah’s son pointed to the coffin and asked him, “What is in that box?” Nasrudin replied, “A man, my son.” The son continued, “Where are they taking him, father, and why are they so sad?” “They are sad because they take him to a place where there is no food, no drink, no bread, no water, no fire, no gold, no carpet, not even a small rug,” said Nasrudin. The son answered, “They must be taking him to our house.”
(http://www.nasrudin-stories.com/nasrudin-coffin/)
Tawhid
Tawhid comes to mean the recognition of plurality as no other than the fact that what seemingly appears as many or varied is in reality One and Only in Essence.
The meaning of the word Tawhid or Union as used by many like Ibn 'Arabi (and many that followed him) does not, however, end with its admitted esoteric vocabulary meaning. For Ibn 'Arabi and many that think like him, Tawhid or Union is not a matter of knowing what it means but the act of progression towards the fulfilment of that action and knowledge, to feel an irresistible desire to reach, consciously, that state of being where one is in Union or in Tawhid - i.e. in the state of having formed a concept whereby there exists no other than the One and Only, the Unique Existent, Absolute, not like a monarch, but absolute in the sense that since it is all-inclusive it is not comparable or relatable to anything outside itself and therefore Complete and thereby Perfect. Yet the knowledge of all this is not per se enough to allow one to be in the State of Union or Tawhid.
An example borrowed from Ibn 'Arabi clarifies what is meant by knowing about it and being it. He says one might know what heroism is but that does not make one into a hero until one actually performs an act of Heroism. Then only is one a Hero. So Tawhid or Union is a deliberate act of progression to being One. Not only is it an act which is deliberate, like any other deliberate action, but that action deliberately and consciously undertaken must, by its nature, be all exclusive, irresistible in its attraction, a passion induced by the supreme and all pervading Love of the State of Union or Tawhid. Ismail Hakki Bursevi, who was one of the great teachers of the Jelveti order, now closed, and who translated and commented upon the Fusûs al-Hikam of Ibn 'Arabi in what may be called the definitive commentary on the Fusûs up to now, has an inscription on his modest tomb in Bursa which proclaims that only he who has the Love of Tawhid branded upon his heart brings light to the tomb of Ismail Hakki Bursevi.
As we can gather, Union or Tawhid is both an act of progression and a State of Being to which the action of progression leads but does not stop in its action when once it is in Being.
That Tawhid is both a state of Being and an act of progression without end is due to at least four aspects of the Being Itself:
First because the Being is Complete, Non-relative, therefore beyond relativity defined by time, space, distance. It is infinite. As Einstein says, everything is relative one to another ad infinitum, looking at it from one end of the telescope so to speak. Then that which is not defined by the requisite of the relative is infinite; and the Infinite is limitless, without boundaries in time. Consequently the ever progressive Union is ever, non-stop Continuous Being.
The second aspect derives from this very same non-conditional. That Being is, at all instants, in a different configuration, and different "business" or State of Being, (kulli anin fi she'nin = at every instant in a different state or "business", or at a "thing that is its private thing", which are of the shu'un-i dhatiye or "to do with 'things' of its own Ipseity"). Hence the Progression mentioned and the State of the Union is constantly varied at every instant to suit and conform to the State of the Configuration in which the Being happens to reveal Itself.
The third aspect of the non-stop progression and the State of Being is that it is irremediably and exclusively a matter of Love. Now, according to Ibn 'Arabi, Love is a sentiment with an aim to come into Tawhid or Union with Beauty. Hence it is the vehicle which transports the sentiment for Beauty to Beauty.
When Ibn 'Arabi speaks of sentiment he makes it very clearly understood that he is not talking of an emotion. Emotions are murky at best and Ibn 'Arabi's sentiment is crystal clear and definite, even to the degree of exclusivity. This sentiment is an active feeling which is only translatable with expressive Love which is equally its vehicle. Hence Love is the Love of Beauty to which it transports the Lover. The sentiment and its vehicle coinciding in action, in purpose, in reaching to, and, in the State of Being that which it reaches out towards, Beauty.
One has to be extremely careful in understanding this Beauty, not as something qualified by Beauty, even though we have no other means of expressing it except by a qualifying adjective. Yet we must come to know that Beauty not as qualified by the adjective of Beauty but as sheer Beauty, as Beauty Itself, far beyond anything by which it can be qualified - a Total Beauty, therefore a perfection which can never be qualified except by Its own Being such as It is. A qualifying statement comes as a Hadith in the words of the Prophet Mohammed: in-Allahu Jamilun wa yuhibb-ul Jamal - "In that God is extremely Beautiful and Loves Beauty".
The fourth aspect of the continuous act of progression and the State of Being is that it is Alive, Hayy. Ibn 'Arabi makes us definitely understand that Life is movement. Water which is not in the motion of flowing, therefore not in movement, is stagnant. Stagnant water is "dead" water. Life being the quality of the Being, the State of Its Being is active and in movement. Consequently all action towards Union or Tawhid with that Being and the State of Being of that Being are in constant movement. This consideration takes us back to the third aspect mentioned above. If the Being is in constant movement then Beauty is equally in a state of constant movement. As the movement of Beauty is Love, then the Beauty is in constant Love and it is because of this Sentiment that the Love of Union or Tawhid is a constant progression towards Beauty, as at the same time being in the state of that Being is Beauty.
We have seen the constant movement of Beauty and that the movement of Beauty is Love. Yet Beauty is also in constant expression, as Beauty without expression is inconceivable when there is no one to appreciate that expression or to witness its presence. So the expression of Beauty is Love as well as it being vehicled by Love.
(http://www.ibnarabisociety.org/articles/union_ibnarabi.html)
The meaning of the word Tawhid or Union as used by many like Ibn 'Arabi (and many that followed him) does not, however, end with its admitted esoteric vocabulary meaning. For Ibn 'Arabi and many that think like him, Tawhid or Union is not a matter of knowing what it means but the act of progression towards the fulfilment of that action and knowledge, to feel an irresistible desire to reach, consciously, that state of being where one is in Union or in Tawhid - i.e. in the state of having formed a concept whereby there exists no other than the One and Only, the Unique Existent, Absolute, not like a monarch, but absolute in the sense that since it is all-inclusive it is not comparable or relatable to anything outside itself and therefore Complete and thereby Perfect. Yet the knowledge of all this is not per se enough to allow one to be in the State of Union or Tawhid.
An example borrowed from Ibn 'Arabi clarifies what is meant by knowing about it and being it. He says one might know what heroism is but that does not make one into a hero until one actually performs an act of Heroism. Then only is one a Hero. So Tawhid or Union is a deliberate act of progression to being One. Not only is it an act which is deliberate, like any other deliberate action, but that action deliberately and consciously undertaken must, by its nature, be all exclusive, irresistible in its attraction, a passion induced by the supreme and all pervading Love of the State of Union or Tawhid. Ismail Hakki Bursevi, who was one of the great teachers of the Jelveti order, now closed, and who translated and commented upon the Fusûs al-Hikam of Ibn 'Arabi in what may be called the definitive commentary on the Fusûs up to now, has an inscription on his modest tomb in Bursa which proclaims that only he who has the Love of Tawhid branded upon his heart brings light to the tomb of Ismail Hakki Bursevi.
As we can gather, Union or Tawhid is both an act of progression and a State of Being to which the action of progression leads but does not stop in its action when once it is in Being.
That Tawhid is both a state of Being and an act of progression without end is due to at least four aspects of the Being Itself:
First because the Being is Complete, Non-relative, therefore beyond relativity defined by time, space, distance. It is infinite. As Einstein says, everything is relative one to another ad infinitum, looking at it from one end of the telescope so to speak. Then that which is not defined by the requisite of the relative is infinite; and the Infinite is limitless, without boundaries in time. Consequently the ever progressive Union is ever, non-stop Continuous Being.
The second aspect derives from this very same non-conditional. That Being is, at all instants, in a different configuration, and different "business" or State of Being, (kulli anin fi she'nin = at every instant in a different state or "business", or at a "thing that is its private thing", which are of the shu'un-i dhatiye or "to do with 'things' of its own Ipseity"). Hence the Progression mentioned and the State of the Union is constantly varied at every instant to suit and conform to the State of the Configuration in which the Being happens to reveal Itself.
The third aspect of the non-stop progression and the State of Being is that it is irremediably and exclusively a matter of Love. Now, according to Ibn 'Arabi, Love is a sentiment with an aim to come into Tawhid or Union with Beauty. Hence it is the vehicle which transports the sentiment for Beauty to Beauty.
When Ibn 'Arabi speaks of sentiment he makes it very clearly understood that he is not talking of an emotion. Emotions are murky at best and Ibn 'Arabi's sentiment is crystal clear and definite, even to the degree of exclusivity. This sentiment is an active feeling which is only translatable with expressive Love which is equally its vehicle. Hence Love is the Love of Beauty to which it transports the Lover. The sentiment and its vehicle coinciding in action, in purpose, in reaching to, and, in the State of Being that which it reaches out towards, Beauty.
One has to be extremely careful in understanding this Beauty, not as something qualified by Beauty, even though we have no other means of expressing it except by a qualifying adjective. Yet we must come to know that Beauty not as qualified by the adjective of Beauty but as sheer Beauty, as Beauty Itself, far beyond anything by which it can be qualified - a Total Beauty, therefore a perfection which can never be qualified except by Its own Being such as It is. A qualifying statement comes as a Hadith in the words of the Prophet Mohammed: in-Allahu Jamilun wa yuhibb-ul Jamal - "In that God is extremely Beautiful and Loves Beauty".
The fourth aspect of the continuous act of progression and the State of Being is that it is Alive, Hayy. Ibn 'Arabi makes us definitely understand that Life is movement. Water which is not in the motion of flowing, therefore not in movement, is stagnant. Stagnant water is "dead" water. Life being the quality of the Being, the State of Its Being is active and in movement. Consequently all action towards Union or Tawhid with that Being and the State of Being of that Being are in constant movement. This consideration takes us back to the third aspect mentioned above. If the Being is in constant movement then Beauty is equally in a state of constant movement. As the movement of Beauty is Love, then the Beauty is in constant Love and it is because of this Sentiment that the Love of Union or Tawhid is a constant progression towards Beauty, as at the same time being in the state of that Being is Beauty.
We have seen the constant movement of Beauty and that the movement of Beauty is Love. Yet Beauty is also in constant expression, as Beauty without expression is inconceivable when there is no one to appreciate that expression or to witness its presence. So the expression of Beauty is Love as well as it being vehicled by Love.
(http://www.ibnarabisociety.org/articles/union_ibnarabi.html)
Monday, September 10, 2012
Ibn Arabi On Retreat
Retreat refers to a withdrawal to a place of seclusion or safety: a place of refuge. It may refer to the spiritual practice of retreat as seclusion in a cell or to the general principle of withdrawing or fleeing to God.
Fleeing to God, in the context of Ibn 'Arabi's doctrine on the unity of existence, is not a flight away from one thing towards another, since there is nothing in existence but God; fleeing to God is merely a way of expressing the flight from ignorance to knowledge - a theme which runs through all of Ibn 'Arabi's writings. However, Ibn 'Arabi also wrote specifically about the spiritual practice of retreat in the Futuhat al-Makkiyya, in the Risalat al-anwar which Rabia Terri Harris has translated into English under the title Journey to the Lord of Power and in at least one other treatise which he devotes to the subject, the Kitab al-khalwa.
The practice of physically withdrawing from the world to a cell or some other isolated place is inevitably associated with asceticism. Ibn 'Arabi mentions some of the methods associated with retreat as a practice of withdrawing from the world in the Hilyat al-abdal, which refers specifically to seclusion or solitude, 'uzla. This kind of seclusion is characterised by abstinence, in particular refraining from speech, refraining from the company of people and refraining from food and sleep, described here by Ibn 'Arabi as silence, solitude, hunger and wakefulness. Ascetic elements of the retreat are described not as something in which to remain for their own sake, thereby conditioning what might be given freely, but as a means to an end, for they loosen the grip that the animal self exercises by curbing the natural appetites and they help in the cutting of worldly ties in order to bring the realisation of one's dependence on God Alone: that in silence and solitude conversation may take place with the Real One, for His is the Company, and through hunger and wakefulness it is known that God is the Nourisher and God is the One who gives repose.
Ibn Sawdakîn reports that Ibn 'Arabi told him, "Retreat and seclusion is all for the preparation of the place by cutting the ties. It is agreed that the one who finds intimacy with God the Most High in retreat has really [only] become intimate with retreat, not with God (Allâh), and He is the Truth (al-haqq)." The physical cutting away from wordly attachments and severing from dependence on secondary causes may be helpful as a means of approaching God. However, Ibn 'Arabi seems to indicate that the means should not be taken as important in themselves, lest the seekers familiarize themselves with a method instead of finding closeness to God, and limit Him by trying to approach Him through something other than Himself. Much of what Ibn 'Arabi writes in his letters, treatises and books address a particular individual or group of people, at a certain stage and for a specific reason, all of which is incidental to its purpose of helping others to withdraw from their belief in the existence of anything besides the One and Unique existence. The physical practice of retreat needs to be undertaken within careful guidelines and Ibn 'Arabi makes it clear, in the Risalat al-anwar, which is addressed to someone who is already advanced in spiritual disciplines, that caution needs to be exercised. He says, "...do not enter your cell until you are aware of your station and of the extent to which you are able to oppose the power of the imagination. If your imagination has power over you, you must go into retreat only under the guidance of a teacher who is trained in discerning spirits and familiar with the Way. If, on the other hand, your imagination is under your control, do not fear to go into retreat."
(http://www.ibnarabisociety.org/articles/twinch.html)
Fleeing to God, in the context of Ibn 'Arabi's doctrine on the unity of existence, is not a flight away from one thing towards another, since there is nothing in existence but God; fleeing to God is merely a way of expressing the flight from ignorance to knowledge - a theme which runs through all of Ibn 'Arabi's writings. However, Ibn 'Arabi also wrote specifically about the spiritual practice of retreat in the Futuhat al-Makkiyya, in the Risalat al-anwar which Rabia Terri Harris has translated into English under the title Journey to the Lord of Power and in at least one other treatise which he devotes to the subject, the Kitab al-khalwa.
The practice of physically withdrawing from the world to a cell or some other isolated place is inevitably associated with asceticism. Ibn 'Arabi mentions some of the methods associated with retreat as a practice of withdrawing from the world in the Hilyat al-abdal, which refers specifically to seclusion or solitude, 'uzla. This kind of seclusion is characterised by abstinence, in particular refraining from speech, refraining from the company of people and refraining from food and sleep, described here by Ibn 'Arabi as silence, solitude, hunger and wakefulness. Ascetic elements of the retreat are described not as something in which to remain for their own sake, thereby conditioning what might be given freely, but as a means to an end, for they loosen the grip that the animal self exercises by curbing the natural appetites and they help in the cutting of worldly ties in order to bring the realisation of one's dependence on God Alone: that in silence and solitude conversation may take place with the Real One, for His is the Company, and through hunger and wakefulness it is known that God is the Nourisher and God is the One who gives repose.
Ibn Sawdakîn reports that Ibn 'Arabi told him, "Retreat and seclusion is all for the preparation of the place by cutting the ties. It is agreed that the one who finds intimacy with God the Most High in retreat has really [only] become intimate with retreat, not with God (Allâh), and He is the Truth (al-haqq)." The physical cutting away from wordly attachments and severing from dependence on secondary causes may be helpful as a means of approaching God. However, Ibn 'Arabi seems to indicate that the means should not be taken as important in themselves, lest the seekers familiarize themselves with a method instead of finding closeness to God, and limit Him by trying to approach Him through something other than Himself. Much of what Ibn 'Arabi writes in his letters, treatises and books address a particular individual or group of people, at a certain stage and for a specific reason, all of which is incidental to its purpose of helping others to withdraw from their belief in the existence of anything besides the One and Unique existence. The physical practice of retreat needs to be undertaken within careful guidelines and Ibn 'Arabi makes it clear, in the Risalat al-anwar, which is addressed to someone who is already advanced in spiritual disciplines, that caution needs to be exercised. He says, "...do not enter your cell until you are aware of your station and of the extent to which you are able to oppose the power of the imagination. If your imagination has power over you, you must go into retreat only under the guidance of a teacher who is trained in discerning spirits and familiar with the Way. If, on the other hand, your imagination is under your control, do not fear to go into retreat."
(http://www.ibnarabisociety.org/articles/twinch.html)
Tuesday, July 10, 2012
Children, Be Good
My love you, my grandchildren, my sisters and brothers, my daughters and sons.
Come close and sit down. Each one of you should look at me and listen carefully to what I am about to say.
You must learn how to conduct yourself properly. Your life is very subtle, and so you must conduct it with subtle wisdom. First you must think about what is good and what is bad, then you must throw away all that is bad and do only what is good. See how those good things taste. And if someone does something good for you, you should do good in return. But if someone does something bad to you, just forget about it. Never do anything bad in return.
Also, my grandchildren, you must always respect your mother and father. Not only must you respect them, you must also obey them. If someone is slightly older than you, then he should be treated like your older brother. If someone is older than that, you should respect him like a father. If someone is younger than you, you should show him love and compassion and take him under your wing like a younger brother or son. You must respect him, too. Even to the cows, goats, and other animals, you must show love and compassion. Throughout your life you must show God’s three thousand gracious qualities to all people. You must do your duty and respect those who are lowly as well as those who are great. You must do this without any discrimination and regardless of their station life. Whatever duty you do for others, you should perform that duty with love, compassion, truth, and with an open heart. Do not do it with selfishness or attachment, and do not do expect a reward. Whether you help young child or an adult, do not expect any help in return. Show them love, and when your work is done, go happily on your way.
You must never have the thought, “I did this for you, so now what will you do for me?” Never harbor such thoughts. If you help someone and expect something in return, then you are a selfish person performing a self-business, and any help, love, or truth you give will come back to harm you. It will gather karma for you. If you give help in that way, it is evil, not good. You should never be in that state. Your reward comes from the help you give, not from the one you help. It is his responsibility, not yours, to remember the help he receives. You should simply be of assistance and then go on your way. It is wrong to expect something in return.
However, if you serve any life with your heart full of love, such love is even greater than the ocean. It will become a limitless treasure in the heart of each person. If you perform your duty in the right way, finish it, and then move on, this will give peace to the hearts of others. Such duty will be treasure of God’s grace. My grandchildren, you should never be angry. Anger is the guru of sin. It will lead you on the path of sin and take you straight to hell. Hastiness will consume your good, true wisdom. Impatience is an enemy to your wisdom. All that glitters is not gold. Do not think that whatever you see is truth. A golden pot needs no decoration, nor does a heart of truth. Truth does not have to be adorned. If you have true wisdom, you do not have to put on any acts. Every word you speak will be beautiful, loving, and compassionate. There will be sweetness and dignity in those words. If your wisdom has come from truth, that in itself will be beautiful. It will need no make up. So do not speak words you pick up here and there or read in books. Your word should come in an automatic way from within your heart and reveal the truth. Simply speak that truth. There is no need to embellish it and make it eloquent.
My grandchildren, do not steal. Do not lie to your parents because you are afraid of them. Tell them the truth with love. Say, “I made a mistake. Please forgive me for what I have done.” First ask God to forgive you, then ask you parents to forgive you. Next ask forgiveness from anyone else you have wronged. If you realize your mistake and repent, your sin will be erased. But if you do not realize your mistake, if you do not ask for forgiveness, that sin will stay with you. Never say anything to hurt anyone, always speak with love. Show others a look of love and compassion, do not stare at them like tigers do. Do not pick fights with others; try to live with them with love, affection, trust and peace. You must not keep hostility in your heart toward others. Discard that hostility and all the evil qualities within you. Do not hold onto doubt, it is a huge cancerous disease. Get rid of it. Get rid of whatever suspicions you have toward others. They are your brothers and sisters. Live without any doubt. That will make you happy. It will be heaven you. Do not hurt, torment, or cause suffering to any being. Even the bull that pulls carts should be used in a loving way. Do not overload it with more weight that it can bear. After all, when you are given a load too heavy for you, can you carry it? Isn’t it difficult for you? Then think of the suffering you cause a bull when you give it more weight that it can carry. My grandchildren, you must know the capacity of each one’s body and know each one’s state. Only then can you give him the correct work, treat him with respect, and protect him. My love you, my grandchildren. Whenever you give someone food, know the capacity of his stomach and give him the correct amount needed to fill it. If you give too much, he will not be able to eat it, if you give too little, he will suffer because he will still be hungry. Know the qualities in each one’s heart and then serve him. But first, try to know your own heart. Only then can you understand the hearts of others. If you have that understanding, then whatever words you speak and whatever duty you perform will be true duty, each one will be God’s complete love. In every situation, perform your duty with this understanding. Precious jeweled lights of my eyes, my grandchildren, my brothers and sisters, my sons and daughters, when you go to school, pay attention to what you are learning. Do not pay attention to what others are doing. Do not spend time looking around at other things. Concentrate on whatever you are doing at the moment. That is the only thing you should be thinking about until it is finished. If you go to prayers, concentrate on prayer. If you read a book, concentrate on that book. If you have some other work, focus on that. Concentrate deeply with your wisdom. Intend to do each thing in this way, and do everything in the name of God. My grandchildren, do not listen to what other people are saying. Do not listen to find out if they are talking about you or me. In the world there is so much talk and so much ignorance. Do not give your ears to the sound of the world, to words of ignorance. Give your ears to the sound of God. Have love for the duty you must perform and give your ears to that duty. Precious jeweled lights of my eyes, perform each of your duties in a good way, without paying any attention to the world within you. In this way, perform all the countless actions that you do everyday. Ignorance, illusion, and satan are always playing there within. Dispel the playing that is going on inside, and forget about playing in the outside world. My love you, my grandchildren. Each of you should think about this. Always discard what is bad, keep what is good, and act according to the good. Acquire God’s qualities, actions, and behavior and discard all other qualities. My grandchildren, if you grow up in this state of goodness, you will be the children of God. You will live as good children in this world, and you will be needed in both this world and the next. God will accept you as children of faith and truth. You will receive His goodness, and from that goodness you will attain everlasting benefits. Live as good children to all and as good children to God. Be good to your own heart and good to your wisdom. My love you my grandchildren. Think about this and conduct your lives in this subtle way. Amin. May God help you []
(Bawa Muhaiyaddeen. “Come to the Secret Garden”. Fellowship Press, Philadelphia. 1985.)
Come close and sit down. Each one of you should look at me and listen carefully to what I am about to say.
You must learn how to conduct yourself properly. Your life is very subtle, and so you must conduct it with subtle wisdom. First you must think about what is good and what is bad, then you must throw away all that is bad and do only what is good. See how those good things taste. And if someone does something good for you, you should do good in return. But if someone does something bad to you, just forget about it. Never do anything bad in return.
Also, my grandchildren, you must always respect your mother and father. Not only must you respect them, you must also obey them. If someone is slightly older than you, then he should be treated like your older brother. If someone is older than that, you should respect him like a father. If someone is younger than you, you should show him love and compassion and take him under your wing like a younger brother or son. You must respect him, too. Even to the cows, goats, and other animals, you must show love and compassion. Throughout your life you must show God’s three thousand gracious qualities to all people. You must do your duty and respect those who are lowly as well as those who are great. You must do this without any discrimination and regardless of their station life. Whatever duty you do for others, you should perform that duty with love, compassion, truth, and with an open heart. Do not do it with selfishness or attachment, and do not do expect a reward. Whether you help young child or an adult, do not expect any help in return. Show them love, and when your work is done, go happily on your way.
You must never have the thought, “I did this for you, so now what will you do for me?” Never harbor such thoughts. If you help someone and expect something in return, then you are a selfish person performing a self-business, and any help, love, or truth you give will come back to harm you. It will gather karma for you. If you give help in that way, it is evil, not good. You should never be in that state. Your reward comes from the help you give, not from the one you help. It is his responsibility, not yours, to remember the help he receives. You should simply be of assistance and then go on your way. It is wrong to expect something in return.
However, if you serve any life with your heart full of love, such love is even greater than the ocean. It will become a limitless treasure in the heart of each person. If you perform your duty in the right way, finish it, and then move on, this will give peace to the hearts of others. Such duty will be treasure of God’s grace. My grandchildren, you should never be angry. Anger is the guru of sin. It will lead you on the path of sin and take you straight to hell. Hastiness will consume your good, true wisdom. Impatience is an enemy to your wisdom. All that glitters is not gold. Do not think that whatever you see is truth. A golden pot needs no decoration, nor does a heart of truth. Truth does not have to be adorned. If you have true wisdom, you do not have to put on any acts. Every word you speak will be beautiful, loving, and compassionate. There will be sweetness and dignity in those words. If your wisdom has come from truth, that in itself will be beautiful. It will need no make up. So do not speak words you pick up here and there or read in books. Your word should come in an automatic way from within your heart and reveal the truth. Simply speak that truth. There is no need to embellish it and make it eloquent.
My grandchildren, do not steal. Do not lie to your parents because you are afraid of them. Tell them the truth with love. Say, “I made a mistake. Please forgive me for what I have done.” First ask God to forgive you, then ask you parents to forgive you. Next ask forgiveness from anyone else you have wronged. If you realize your mistake and repent, your sin will be erased. But if you do not realize your mistake, if you do not ask for forgiveness, that sin will stay with you. Never say anything to hurt anyone, always speak with love. Show others a look of love and compassion, do not stare at them like tigers do. Do not pick fights with others; try to live with them with love, affection, trust and peace. You must not keep hostility in your heart toward others. Discard that hostility and all the evil qualities within you. Do not hold onto doubt, it is a huge cancerous disease. Get rid of it. Get rid of whatever suspicions you have toward others. They are your brothers and sisters. Live without any doubt. That will make you happy. It will be heaven you. Do not hurt, torment, or cause suffering to any being. Even the bull that pulls carts should be used in a loving way. Do not overload it with more weight that it can bear. After all, when you are given a load too heavy for you, can you carry it? Isn’t it difficult for you? Then think of the suffering you cause a bull when you give it more weight that it can carry. My grandchildren, you must know the capacity of each one’s body and know each one’s state. Only then can you give him the correct work, treat him with respect, and protect him. My love you, my grandchildren. Whenever you give someone food, know the capacity of his stomach and give him the correct amount needed to fill it. If you give too much, he will not be able to eat it, if you give too little, he will suffer because he will still be hungry. Know the qualities in each one’s heart and then serve him. But first, try to know your own heart. Only then can you understand the hearts of others. If you have that understanding, then whatever words you speak and whatever duty you perform will be true duty, each one will be God’s complete love. In every situation, perform your duty with this understanding. Precious jeweled lights of my eyes, my grandchildren, my brothers and sisters, my sons and daughters, when you go to school, pay attention to what you are learning. Do not pay attention to what others are doing. Do not spend time looking around at other things. Concentrate on whatever you are doing at the moment. That is the only thing you should be thinking about until it is finished. If you go to prayers, concentrate on prayer. If you read a book, concentrate on that book. If you have some other work, focus on that. Concentrate deeply with your wisdom. Intend to do each thing in this way, and do everything in the name of God. My grandchildren, do not listen to what other people are saying. Do not listen to find out if they are talking about you or me. In the world there is so much talk and so much ignorance. Do not give your ears to the sound of the world, to words of ignorance. Give your ears to the sound of God. Have love for the duty you must perform and give your ears to that duty. Precious jeweled lights of my eyes, perform each of your duties in a good way, without paying any attention to the world within you. In this way, perform all the countless actions that you do everyday. Ignorance, illusion, and satan are always playing there within. Dispel the playing that is going on inside, and forget about playing in the outside world. My love you, my grandchildren. Each of you should think about this. Always discard what is bad, keep what is good, and act according to the good. Acquire God’s qualities, actions, and behavior and discard all other qualities. My grandchildren, if you grow up in this state of goodness, you will be the children of God. You will live as good children in this world, and you will be needed in both this world and the next. God will accept you as children of faith and truth. You will receive His goodness, and from that goodness you will attain everlasting benefits. Live as good children to all and as good children to God. Be good to your own heart and good to your wisdom. My love you my grandchildren. Think about this and conduct your lives in this subtle way. Amin. May God help you []
(Bawa Muhaiyaddeen. “Come to the Secret Garden”. Fellowship Press, Philadelphia. 1985.)
The Patient Fisherman Catches the Fish
My love you, my grandsons and granddaughters.
Somewhere nearby there is a good clear pond filled with beautiful lotus flowers. Let’s walk a bit and see if we can find it. Ah, there it is, just beyond the main intersection. All kinds of people come to this pond for all kinds of reasons. Look, some people are fishing. Shall we watch them?
Do you see that fisherman over there casting his line into the clear water? He has already caught two or three fish and is trying to catch some more. The man next to him has snagged his line on a lotus plant. See how he yanks and yanks at the line, trying to free it. Finally he tugs so hard that it breaks. “What the devil!” he shouts. “This lotus plant broke my hook and line!” And he stomps off in anger. He came to catch some fish, but all he caught was a lotus plant. Look, that man over there is casting his line again and again but isn’t catching anything. He too is getting angrier and angrier. The fish are swimming by in every in every direction but they jus aren’t biting. “Oh, you satanic fish!” he yells. “Why won’t you take the bait? Why can’t I catch you? I can’t wait here forever!” He’s making so much noise that he’s scaring the fish. They are swimming off in all directions, and that makes him even angrier. Once again, he casts his line but still the fish won’t come near it. Finally he breaks the rod and throws it in the water, shouting, “You satan! I’ve been wasting my time with you!” And he stomps off in anger, just like the first man.
But look, three other people are still here, trying their luck. Listen to them complaining. “This pond is no good! There aren’t enough fish here and they’re not the right kind. Maybe we should go to the river.” So they also leave, blaming the pond. Now here comes a traveler to fetch some water. But instead of filling his clay pot, he stands on the bank and watches what all the others are doing. “This is terrible!” he complains, “Look at these people! Some are washing their backsides in the pond and others are washing their feet. The water is no good now!” So he stands on the bank, urinates, and leaves with his water pot empty. But look, a man in a carriage has stopped him on the road and asked for some water. “Don’t drink the water in that pond!” the travelers warns, “It’s filthy!” “That may be so,” the man in the carriage argues, “but this is the only water available for the next fifteen miles. People may do all sorts of things that dirty this pond, but somewhere a clear stream must feed into it. Please fetch me some of that water or I will day of thirst.” “No, no!” protest the traveler. “You must not drink that dirty water!” But the man keeps insisting, “Don’t pay attention to what the other do. Just find some clear water and bring it here, or I will die.” Oh no! They’ve started fighting. Look, the water pot has been shattered, and they’re practically killing each other! Finally, beaten and half dead, they both stumble off. Now everyone has gone, except for the first fisherman we saw. He has been sitting there very patiently all this time, casting his line and catching a fish now and then. It looks as if he has caught about twenty fish, while everyone else left empty-handed and angry.
My grandchildren, every day many people come to this pond for different purposes. One comes to pick flowers. Another comes to clean his backside. A few come to fetch water. A cow come and urinates. But do you see how the pond always remains the same, no matter what the people do? The beautiful lotus flowers continue to lie on the clear water, while the fish and other cratures swim about below the surface. Even though each person comes here and acts out the disturbances of his mind, nothing affects the pond. People come to the pond to fulfill some desire, and when they fail, they blame anyone or anything but themselves.
The fisherman whose hook caught on the lotus plant blamed the plant, but it might not have happened if he had been more careful. The traveler who criticized what everyone else was doing, found fault with the pond and left without any water. The man who couldn’t catch anything became furious and blamed the fish. But the one who sat there patiently caught so many fish. Did you watch everything carefully? Was the pond at fault? Were the fish or the lotus plant to blame? No, it was not their fault. Those who were unsuccessful placed the blame elsewhere, but it was really their own carelessness or anger or impatience that kept them from getting what they wanted. Each persons sees his own faults in others. His own ignorant thoughts cause him to attack others. Whatever state or quality he himself possesses, he sees that same state or quality in others and then blames them.
This is the way of the world. But God is not like that, my grandchildren. Just as the pond remains the same no matter what people do, God is unchanging and eternal. For Him there are no separations of color, race, or religion. He is beyond all philosophies and dogmas. He treats all lives alike. His power is perfectly pure. His state is perfectly pure. His qualities, grace, and wisdom, His unity, peace, justice, and equality are all perfectly pure. He is the All-Perfect Purity. He is plenitude and completeness. That is God. Such is His state. If people with religious differences were to come into God’s presence, one would say, “Oh, this is a Hindu god,” and leave. Another would say, “This is a Zoroastrian god,” while another would say, “This is the Christian god,” and still another would say, “This is the God of Islam.” They would all complain, “This person’s devotion is not right, that person’s god is false, and that person is not one of us.” Thus, when each one comes before God, he brings his own qualities and then finds fault with that One Truth. He murders the qualities of love and finds fault with the compassion, unity, peace, justice, and power of God. And even though it is his own actions that are at fault, he scolds God and finds fault with His kingdom. Such people are like the fishermen who blamed the pond.
The difference between God’s kingdom and the kingdom of the world can be seen in the qualities and actions of man. Man cannot understand the kingdom of God unless he acquires the qualities, actions, and unity of God. But instead, man exhibits his own qualities and his own differences in this world. God is not in that state. Even though He dwells within all lives, you will only see Him reflected in one who has purity and good conduct, one who has God’s qualities and compassion and patience. God shines in the heart of such a person. The image of God can be seen in him, even though he remains in the form of man. This is how God does His work and conducts His kingdom. My grandchildren, did you understand everything that happened at the pond? There were eight or ten people who spent their time finding fault and criticizing. Only one man had patience and did his work with care and one-pointedness. Because of these qualities, he was able to catch many fish. The world will always find fault, but the patient man will catch the fish.
My grandchildren, my daughters and sons, my brothers and sisters, it is like this in the world. The one who has patience and contentment will receive whatever he needs in life. The one who surrenders to God and gives praise to God, who acquires wisdom and a loving way, and who has the virtuous qualities of shyness, modesty, reserve, and fear of wrongdoing; the one who has absolute faith, certitude, determination and trust in God – such a one will receive the wealth of God’s grace, His love, His qualities, and His awakened wisdom, His gnanam. He will receive all the wealth of God and live peacefully in both this world and the next. But those who are always impatient and find fault will lose everything. You must think about this.
My grandchildren, do you remember the two men who were fighting? Remember the man in the carriage and the traveler who refused water because he found fault with the pond? Let’s see what has happened to them. Look, their bodies are lying by the side of the road. It looks like they both died of thirst. A third man is lying next to them. He seems to be dying too. His lack of wisdom is destroying him, his arrogance is making him suffer, and his ignorance is killing him. He is crying out for water. Children, the pond cannot come to him, so you must run and get him some water in this piece of broken pot. Ah, look, after drinking just this little bit of water, he is beginning to gather strength. “Who brought this water? Where did you get it? If you brought it from that pond, then it is no good!” he shouts, throwing away both the broken pot and the water. People without wisdom act just like this. As soon as they gain a little strength, their arrogance and ignorance come to life again. Whatever help we give such people will be like poison to them. So we must be very careful. If someone threw a pot at us we could be hurt.
You must understand this and only teach God’s qualities to those who have God’s qualities. Only talk about wisdom to those who can understand it. Remember, my children, all man’s faults are due to his own ignorant actions, to his lack of wisdom. Nothing is God’s fault. Think about this. God is within man and man is within God. He is our Father, the only One worthy of worship. Whoever understands this and performs God’s duty with His qualities and grace will rule in God’s kingdom. May God help you. Amin.
(Come to the Secret Garden. Bawa Muhaiyaddeen. The Fellowship Press)
Somewhere nearby there is a good clear pond filled with beautiful lotus flowers. Let’s walk a bit and see if we can find it. Ah, there it is, just beyond the main intersection. All kinds of people come to this pond for all kinds of reasons. Look, some people are fishing. Shall we watch them?
Do you see that fisherman over there casting his line into the clear water? He has already caught two or three fish and is trying to catch some more. The man next to him has snagged his line on a lotus plant. See how he yanks and yanks at the line, trying to free it. Finally he tugs so hard that it breaks. “What the devil!” he shouts. “This lotus plant broke my hook and line!” And he stomps off in anger. He came to catch some fish, but all he caught was a lotus plant. Look, that man over there is casting his line again and again but isn’t catching anything. He too is getting angrier and angrier. The fish are swimming by in every in every direction but they jus aren’t biting. “Oh, you satanic fish!” he yells. “Why won’t you take the bait? Why can’t I catch you? I can’t wait here forever!” He’s making so much noise that he’s scaring the fish. They are swimming off in all directions, and that makes him even angrier. Once again, he casts his line but still the fish won’t come near it. Finally he breaks the rod and throws it in the water, shouting, “You satan! I’ve been wasting my time with you!” And he stomps off in anger, just like the first man.
But look, three other people are still here, trying their luck. Listen to them complaining. “This pond is no good! There aren’t enough fish here and they’re not the right kind. Maybe we should go to the river.” So they also leave, blaming the pond. Now here comes a traveler to fetch some water. But instead of filling his clay pot, he stands on the bank and watches what all the others are doing. “This is terrible!” he complains, “Look at these people! Some are washing their backsides in the pond and others are washing their feet. The water is no good now!” So he stands on the bank, urinates, and leaves with his water pot empty. But look, a man in a carriage has stopped him on the road and asked for some water. “Don’t drink the water in that pond!” the travelers warns, “It’s filthy!” “That may be so,” the man in the carriage argues, “but this is the only water available for the next fifteen miles. People may do all sorts of things that dirty this pond, but somewhere a clear stream must feed into it. Please fetch me some of that water or I will day of thirst.” “No, no!” protest the traveler. “You must not drink that dirty water!” But the man keeps insisting, “Don’t pay attention to what the other do. Just find some clear water and bring it here, or I will die.” Oh no! They’ve started fighting. Look, the water pot has been shattered, and they’re practically killing each other! Finally, beaten and half dead, they both stumble off. Now everyone has gone, except for the first fisherman we saw. He has been sitting there very patiently all this time, casting his line and catching a fish now and then. It looks as if he has caught about twenty fish, while everyone else left empty-handed and angry.
My grandchildren, every day many people come to this pond for different purposes. One comes to pick flowers. Another comes to clean his backside. A few come to fetch water. A cow come and urinates. But do you see how the pond always remains the same, no matter what the people do? The beautiful lotus flowers continue to lie on the clear water, while the fish and other cratures swim about below the surface. Even though each person comes here and acts out the disturbances of his mind, nothing affects the pond. People come to the pond to fulfill some desire, and when they fail, they blame anyone or anything but themselves.
The fisherman whose hook caught on the lotus plant blamed the plant, but it might not have happened if he had been more careful. The traveler who criticized what everyone else was doing, found fault with the pond and left without any water. The man who couldn’t catch anything became furious and blamed the fish. But the one who sat there patiently caught so many fish. Did you watch everything carefully? Was the pond at fault? Were the fish or the lotus plant to blame? No, it was not their fault. Those who were unsuccessful placed the blame elsewhere, but it was really their own carelessness or anger or impatience that kept them from getting what they wanted. Each persons sees his own faults in others. His own ignorant thoughts cause him to attack others. Whatever state or quality he himself possesses, he sees that same state or quality in others and then blames them.
This is the way of the world. But God is not like that, my grandchildren. Just as the pond remains the same no matter what people do, God is unchanging and eternal. For Him there are no separations of color, race, or religion. He is beyond all philosophies and dogmas. He treats all lives alike. His power is perfectly pure. His state is perfectly pure. His qualities, grace, and wisdom, His unity, peace, justice, and equality are all perfectly pure. He is the All-Perfect Purity. He is plenitude and completeness. That is God. Such is His state. If people with religious differences were to come into God’s presence, one would say, “Oh, this is a Hindu god,” and leave. Another would say, “This is a Zoroastrian god,” while another would say, “This is the Christian god,” and still another would say, “This is the God of Islam.” They would all complain, “This person’s devotion is not right, that person’s god is false, and that person is not one of us.” Thus, when each one comes before God, he brings his own qualities and then finds fault with that One Truth. He murders the qualities of love and finds fault with the compassion, unity, peace, justice, and power of God. And even though it is his own actions that are at fault, he scolds God and finds fault with His kingdom. Such people are like the fishermen who blamed the pond.
The difference between God’s kingdom and the kingdom of the world can be seen in the qualities and actions of man. Man cannot understand the kingdom of God unless he acquires the qualities, actions, and unity of God. But instead, man exhibits his own qualities and his own differences in this world. God is not in that state. Even though He dwells within all lives, you will only see Him reflected in one who has purity and good conduct, one who has God’s qualities and compassion and patience. God shines in the heart of such a person. The image of God can be seen in him, even though he remains in the form of man. This is how God does His work and conducts His kingdom. My grandchildren, did you understand everything that happened at the pond? There were eight or ten people who spent their time finding fault and criticizing. Only one man had patience and did his work with care and one-pointedness. Because of these qualities, he was able to catch many fish. The world will always find fault, but the patient man will catch the fish.
My grandchildren, my daughters and sons, my brothers and sisters, it is like this in the world. The one who has patience and contentment will receive whatever he needs in life. The one who surrenders to God and gives praise to God, who acquires wisdom and a loving way, and who has the virtuous qualities of shyness, modesty, reserve, and fear of wrongdoing; the one who has absolute faith, certitude, determination and trust in God – such a one will receive the wealth of God’s grace, His love, His qualities, and His awakened wisdom, His gnanam. He will receive all the wealth of God and live peacefully in both this world and the next. But those who are always impatient and find fault will lose everything. You must think about this.
My grandchildren, do you remember the two men who were fighting? Remember the man in the carriage and the traveler who refused water because he found fault with the pond? Let’s see what has happened to them. Look, their bodies are lying by the side of the road. It looks like they both died of thirst. A third man is lying next to them. He seems to be dying too. His lack of wisdom is destroying him, his arrogance is making him suffer, and his ignorance is killing him. He is crying out for water. Children, the pond cannot come to him, so you must run and get him some water in this piece of broken pot. Ah, look, after drinking just this little bit of water, he is beginning to gather strength. “Who brought this water? Where did you get it? If you brought it from that pond, then it is no good!” he shouts, throwing away both the broken pot and the water. People without wisdom act just like this. As soon as they gain a little strength, their arrogance and ignorance come to life again. Whatever help we give such people will be like poison to them. So we must be very careful. If someone threw a pot at us we could be hurt.
You must understand this and only teach God’s qualities to those who have God’s qualities. Only talk about wisdom to those who can understand it. Remember, my children, all man’s faults are due to his own ignorant actions, to his lack of wisdom. Nothing is God’s fault. Think about this. God is within man and man is within God. He is our Father, the only One worthy of worship. Whoever understands this and performs God’s duty with His qualities and grace will rule in God’s kingdom. May God help you. Amin.
(Come to the Secret Garden. Bawa Muhaiyaddeen. The Fellowship Press)
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