Being Vulnerable in Love: A Recent Sohbet

Peace, one and all…

In a recent sohbet we explored the theme of vulnerability in love. It was such a beautiful sohbet that I wanted to share the text we discussed.

May the hearts of the lovers be opened.

The Story (‘Al-Qasas)

‘So We revealed to the mother of Moses:
“Nurse him, but when you fear for him cast him into the river,
and do not be afraid or grieve: for We shall return him to you,
and We shall make him one of Our messengers.”
Then Pharaoh’s people pulled him out (of the river), that he may be an
adversary and a cause of sorrow to them,
for Pharaoh and Haman and their hosts were in error.
Pharaoh’s wife said: “Here is a joy of the eye for me and for you:
do not slay him. It may be that he will be of use to us,
or we may adopt him as a son.”
And they did not perceive what was happening!
And the inmost heart of Moses’ mother was emptied
for she was about to disclose him had We not strengthened her heart
so that she might be among the secure.
And she said to his sister, “Follow him.”
So his sister watched him in the guises of a stranger,
and they did not know.
And We ordained that at first he should refuse to nurse
until she said: “Shall I point out to you
the people of a house that will nourish and raise him for you
and be sincerely devoted to him?”
And so We returned him to his mother that her eye might be comforted,
that she might not grieve,
and that she might know that the promise of God is true;
but most of them do not understand’
(Quran, 28:7-13, rendered by Camille Helminski and Mahmoud Mostafa)

A Guide for Every Endeavour

Man has a guide at hand for every endeavor. Nothing can be undertaken until a pain—a
yearning and love for a thing—is awakened inside man. Without pain one’s endeavor will
not be easy, no matter whether it be this-worldly, other-worldly, commercial, regal,
scholarly, astrological or anything else.

Mary did not go to the blessed tree until she experienced birth pangs: and the pains of
childbirth came upon her near the trunk of a palm tree (19:23). Pain brought her to the
tree, and the dry tree bore fruit. Our body is like Mary, and each of us bears a Jesus
inside. If we experience birth pains, our Jesus will be born; but if there is no pain, our
Jesus will return to his origin by that hidden road whence he came, and we will remain
deprived.

Mevlana, Fihi ma Fihi, Chapter 5

Ya Rahman Ya Rahim

‘Ar-Rahman and ar-Rahim both come from the same root, rahm (R-H-M), which means the womb of love. Variations of this root include rahim, which means womb, and rahma, which means love. Rahim is sounded differently from the divine Name ar-Rahim (raHEEM). This metaphor of the womb of love allows us to sense both ar-Rahman and arRahim. Reflect on how the mother’s love for the fetus in the womb is compassionate and merciful. It is embracing, nourishing, and unconditional. Ar-Rahman is called the gateway to all the other Names and also is called the inner self of God. It expresses the inherent love within the heart of Allah that must be there for Allah to be Allah. Ar-Rahim expresses how intensely this infinite merciful love is poured into every being and thing, without exception. The chapter of the Quran devoted to Mary demonstrates these qualities to perfection. The context is pregnancy, and the soul of Jesus is the divine spirit. Ar-Rahman has a masculine, sun-like quality and ar-Rahim has a feminine, moon-like
quality. Together they indicate the union, or holy communion, of the male and the female. When they are truly bought together in your practice, you are led to the transcendental yet all-inclusive divine love or rahma. This brings rahma into the organs that can perpetuate creation. Creation is intrinsically holy. Recitation of Ya Rahman, Ya Rahim generates healing energy, not only for the heart but also for the organs of
reproduction. The qualities of ar-Rahman and ar-Rahim address the deepest wound in the human psyche, a wound formed as far back as your own experience in the womb, well before the ego developed. The wound is engendered by an experience of disconnection from God. In this wounded consciousness, you identify with a deficiency that you feel makes you unlovable. Such narcissistic self-identification leads to defensiveness, self-loathing, shame, hate, rejection and a deep sense of being abandoned by God. When you finally navigate your way to the bottom of this inner hole, or perceived deficiency, there is nothing that you can actually do. Every action you take generates a sense of alienation, of woundedness, of defiance. Only the grace that comes from the intervention of the deep loving mercy and loving compassion of the rahma can heal this primary wound and allow you to become fully connected with the source. The quality of rahma is most tender and gentle and therefore does not arouse the defenses that the ego musters up to guard this most sensitive wounded place. Consequently, truly calling on Ya Rahman, Ya Rahim is everyone’s remedy. It will prepare the ground for healing of our fundamental impression of deficiency of self, and we can then feel abundant and flowing with endless love’

Physicians of the Heart, p. 83-84

Ask olsun! May love increase!

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