Peace, one and all…
In recent posts, our readings have begun to focus on the question of will (Kabir Dede on the Will; Meister Eckhart: Counsels on Discernment 3). This question is also brought to the fore in our current portion of the Evrad-i Serif.
Our readings are all drawn from the Quran, and although these verses explore the question of will in interesting and forceful ways, it is their particular arrangement that is especially noteworthy.
Our present portion opens thus:
‘Had We sent down this Quran on a mountain, truly, you would have seen it humble itself and break apart out of awe of God. Such are the parables We offer to human beings, so that they might reflect.
God is He other than whom there is no god; the One who knows what is hidden and what is manifest, as well as all that can be witnessed by a creature’s senses or mind: Hu, the Infinitely Compassionate, the Infinitely Merciful.
God is He other than whom there is no deity: the Supreme Sovereign, the Holy One, the Source of Peace, the Inspirer of Faith, the Preserver of Security, the Exalted in Might, the One who subdues wrong and restores right, the One to whom all greatness belongs! Utterly remote is God, in limitless glory, from anything to which people may ascribe a share in His divinity!
Hu is God, the Creator, the Evolver, the Bestower of form! To Hu belong the Most Beautiful Names. All that is in the heavens and on earth declares His praises and glory: for He is the Exalted in Might, the All-Wise!
(Surah al-Hashr 59:21-24. You can listen to a beautiful recitation of these verses below)
These verses declare the infinite and incomparable majesty of God, in forceful and evocative terms. All power, authority, knowledge and beauty belong solely to Him: anything we possess is given to us by Him, and is effectively on loan to us. Even though we may possess beauty or knowledge or power, it is always and in each instance His. Thus, our will to power, to learn and to perceive beauty are really His. In a strange, paradoxical way the more we understand our abilities as belonging to Him, the more fully ‘ours’ they become. Or, perhaps, the more clearly we understand His absolute ownership, the more authentically we can enter into our own partial occupancy, our own derivative ownership. The more we fully we realise our own weakness, the more fully we can enter into His strength. The more we are able to take back our own projections, and the more fully we are able to let Him be God, the more human we are able to be.
Ibn Arabi makes this clear throughout his writings. This example is particularly instructive:
‘Your attributes are His. Without doubt, your appearance is His appearance. What is in you is in Him. Your before is His Before; your after is His After; your essence is His essence – without Him entering into you or you entering in Him, for ’Everything is perishing but His Face’ (Surah al-Qasas 28:88)’ (Ibn Arabi, Kitab al-Ahadiyyah)
The Evrad then explores this strange paradox by offering these subsequent verses:
‘And to everyone who is conscious of God, God always prepares a way of emergence,
and provides for him/her in ways he/she could never imagine; and for everyone who places trust in God, God is sufficient. For God will surely accomplish His purpose: truly, for all things God has appointed an appropriate measure’
(Surah al-Talaq 65:2-3)
‘And so, be patient, even though they who are bent on denying the Truth would all but kill you with their eyes whenever they hear this reminder, and though they say, ‘See, most surely he is a madman!’
For this is nothing less than a reminder to all the worlds.’
(Surah al-Qalam 68:51-52)
‘…to everyone who will to walk a straight way.
But you cannot will it unless God, the Sustainer of all the Worlds, wills it’
(Surah al-Takwir 81:28-29)
To be truly conscious of God is to realise that all things are His; at best, we are merely guests, even in the depths of ‘our’ own being. Understanding that our will is already encompassed in His will is both deeply humbling and deeply liberating, freeing us from the urge to control life. This awareness is a deeper ‘way of emergence’, a deeper liberation from the limitations of our workaday egos.
Striving to live this way is also important because it demonstrates that we live in a magical universe, in a realm of unlimited possibilities and of infinite potentiality. We are provided for in ways we could never imagine, both within and beyond ourselves. Living in a world of infinite potentiality requires that we strive to trust in God, and realise that the Divine is absolute beneficence, and absolute sufficiency.
‘…for all things has God appointed an appropriate measure’ is an interesting phrase. It reminds me that that ‘my’ will has a limit, beyond which lies His will. It also reminds me that the trials and tribulations of my own life are measured out for me: I am challenged, but never overwhelmed, stretched but never obliterated. Moreover, this ‘I’ within me that demands and urges is itself limited. There are deeper levels of being within me, beyond this passing ego; there are hidden depths below the shallow waters of conventional reality.
‘And so, be patient…’. Wait in patient readiness for all that Hu might work within and beyond us. Wait in calm alertness for His unfolding will. ’For this is nothing less than a reminder to all the worlds’. It is a reminder to the universe around me. It is a reminder to the universe within.
‘And to everyone one of you who wills to walk a straight way. But you cannot will it unless God, the Sustainer of all the worlds, wills it’. It is His will that is primary. Our will only becomes a reality when it harmonises with His. This underlines the need for harmonisation, with God, with myself and everything around me. And, as Meister Eckhart makes clear in his counsels, this involves an inner emptying, a giving-over of ourselves to Him, in Him. In Counsel 20, Meister Eckhart says this:
‘And therefore, if you wish to receive your God worthily, be sure that your superior powers are directed toward your God and that your will is seeking His will, that you are intending Him, and that your trust is based on Him’ (Counsels on Discernment, 20)
Merciful One! Join our wills to Yours. Help us to will for ourselves what You will for us. Help us to accept life in all its diversity. Help us to see that all things come from You, for our betterment.
Peace, one and all…
If you are a man, come out and look [for the Real]
Pass by anything that comes to distract you.
Do not pause day or night at any of these stages.
Don’t be delayed by fellow travellers or the caravan.
Go seek Truth like Abraham, the Friend of God!
Turn night to day and day to night [in ceaseless striving].
Stars and moon and the brightly shining sun
represent the senses, imagination, and brilliant intellect.
Turn away from all of these, O traveller, and keep going.
Just keep saying, ‘I love not they that set’.
And like Moses, Imran’s son, follow this path.
Strive until you hear, ‘Truly, I am God’.
While still facing your mountain of unreal existence,
your cry, ‘Show me!’ encounters, ‘You can’t see Me’.
True Reality is amber pulling at your essence of straw.
If not for your self’s mountain, what distance the path?
If theophany were to strike this mountain of ‘existence’,
it would be abased like the dust of the road.
A beggar is a king from one divine attraction.
In an instant a mountain is a mound of straw.
Follow Master Muhammad’s path in his ascension.
Go explore and observe all of the mighty signs.
Come out from the courtyard of Umm Hani.
Say with certainty, ‘Who sees me [has seen the Real]‘.
Transcend the universe’s constricted corner.
Remain in the ‘closeness of two bow’s lengths’.
God will then give you anything you desire.
He will show you ‘things as they really are’
Mahmud Shabistari, The Garden of Mystery 186-199
Peace, one and all…
Mercy only resides in a house with a burning lamp.
Love sailed into the heavens, where will this ship drop anchor?
One should sink the boat of intellect and rationality on its first trip.
The Beloved is visible everywhere, Bahu, wherever my gaze turns.
(Sultan Bahu, trans. Jamal Elias)