The Valley Of Unity





and drinketh from the cup of the Absolute, and gazeth on the

Manifestations of Oneness. In this station he pierceth the veils of

plurality, fleeth from the worlds of the flesh, and ascendeth into the

heaven of singleness. With the ear of God he heareth, with the eye of God

he beholdeth the mysteries of divine creation. He steppeth into the

sanctuary of the Friend, and shareth as an intimate the pavilion of the

Loved One. He stretcheth out the hand of truth from the sleeve of the

Absolute; he revealeth the secrets of power. He seeth in himself neither

name nor fame nor rank, but findeth his own praise in praising God. He

beholdeth in his own name the name of God; to him, all songs are from the

King,(32) and every melody from Him. He sitteth on the throne of Say,

all is from God,(33) and taketh his rest on the carpet of There is no

power or might but in God.(34) He looketh on all things with the eye of

oneness, and seeth the brilliant rays of the divine sun shining from the

dawning-point of Essence alike on all created things, and the lights of

singleness reflected over all creation.



It is clear to thine Eminence that all the variations which the wayfarer

in the stages of his journey beholdeth in the realms of being, proceed

from his own vision. We shall give an example of this, that its meaning

may become fully clear: Consider the visible sun; although it shineth with

one radiance upon all things, and at the behest of the King of

Manifestation bestoweth light on all creation, yet in each place it

becometh manifest and sheddeth its bounty according to the potentialities

of that place. For instance, in a mirror it reflecteth its own disk and

shape, and this is due to the sensitivity of the mirror; in a crystal it

maketh fire to appear, and in other things it showeth only the effect of

its shining, but not its full disk. And yet, through that effect, by the

command of the Creator, it traineth each thing according to the quality of

that thing, as thou observest.



In like manner, colors become visible in every object according to the

nature of that object. For instance, in a yellow globe, the rays shine

yellow; in a white the rays are white; and in a red, the red rays are

manifest. Then these variations are from the object, not from the shining

light. And if a place be shut away from the light, as by walls or a roof,

it will be entirely bereft of the splendor of the light, nor will the sun

shine thereon.



Thus it is that certain invalid souls have confined the lands of knowledge

within the wall of self and passion, and clouded them with ignorance and

blindness, and have been veiled from the light of the mystic sun and the

mysteries of the Eternal Beloved; they have strayed afar from the jewelled

wisdom of the lucid Faith of the Lord of Messengers, have been shut out of

the sanctuary of the All-Beauteous One, and banished from the Ka'bih(35)

of splendor. Such is the worth of the people of this age!



And if a nightingale(36) soar upward from the clay of self and dwell in

the rose bower of the heart, and in Arabian melodies and sweet Iranian

songs recount the mysteries of God--a single word of which quickeneth to

fresh, new life the bodies of the dead, and bestoweth the Holy Spirit upon

the moldering bones of this existence--thou wilt behold a thousand claws of

envy, a myriad beaks of rancor hunting after Him and with all their power

intent upon His death.



Yea, to the beetle a sweet fragrance seemeth foul, and to the man sick of

a rheum a pleasant perfume is as naught. Wherefore, it hath been said for

the guidance of the ignorant:



Cleanse thou the rheum from out thine head

And breathe the breath of God instead.(37)



In sum, the differences in objects have now been made plain. Thus when the

wayfarer gazeth only upon the place of appearance--that is, when he seeth

only the many-colored globes--he beholdeth yellow and red and white; hence

it is that conflict hath prevailed among the creatures, and a darksome

dust from limited souls hath hid the world. And some do gaze upon the

effulgence of the light; and some have drunk of the wine of oneness and

these see nothing but the sun itself.



Thus, for that they move on these three differing planes, the

understanding and the words of the wayfarers have differed; and hence the

sign of conflict doth continually appear on earth. For some there are who

dwell upon the plane of oneness and speak of that world, and some inhabit

the realms of limitation, and some the grades of self, while others are

completely veiled. Thus do the ignorant people of the day, who have no

portion of the radiance of Divine Beauty, make certain claims, and in

every age and cycle inflict on the people of the sea of oneness what they

themselves deserve. Should God punish men for their perverse doings, He

would not leave on earth a moving thing! But to an appointed term doth He

respite them....(38)



O My Brother! A pure heart is as a mirror; cleanse it with the burnish of

love and severance from all save God, that the true sun may shine within

it and the eternal morning dawn. Then wilt thou clearly see the meaning of

Neither doth My earth nor My heaven contain Me, but the heart of My

faithful servant containeth Me.(39) And thou wilt take up thy life in

thine hand, and with infinite longing cast it before the new Beloved One.



Whensoever the light of Manifestation of the King of Oneness settleth upon

the throne of the heart and soul, His shining becometh visible in every

limb and member. At that time the mystery of the famed tradition gleameth

out of the darkness: A servant is drawn unto Me in prayer until I answer

him; and when I have answered him, I become the ear wherewith he

heareth.... For thus the Master of the house hath appeared within His

home, and all the pillars of the dwelling are ashine with His light. And

the action and effect of the light are from the Light-Giver; so it is that

all move through Him and arise by His will. And this is that spring

whereof the near ones drink, as it is said: A fount whereof the near unto

God shall drink....(40)



However, let none construe these utterances to be anthropomorphism, nor

see in them the descent of the worlds of God into the grades of the

creatures; nor should they lead thine Eminence to such assumptions. For

God is, in His Essence, holy above ascent and descent, entrance and exit;

He hath through all eternity been free of the attributes of human

creatures, and ever will remain so. No man hath ever known Him; no soul

hath ever found the pathway to His Being. Every mystic knower hath

wandered far astray in the valley of the knowledge of Him; every saint

hath lost his way in seeking to comprehend His Essence. Sanctified is He

above the understanding of the wise; exalted is He above the knowledge of

the knowing! The way is barred and to seek it is impiety; His proof is His

signs; His being is His evidence.(41)



Wherefore, the lovers of the face of the Beloved have said: O Thou, the

One Whose Essence alone showeth the way to His Essence, and Who is

sanctified above any likeness to His creatures.(42) How can utter

nothingness gallop its steed in the field of preexistence, or a fleeting

shadow reach to the everlasting sun? The Friend(43) hath said, But for

Thee, we had not known Thee, and the Beloved(44) hath said, nor attained

Thy presence.



Yea, these mentionings that have been made of the grades of knowledge

relate to the knowledge of the Manifestations of that Sun of Reality,

which casteth Its light upon the Mirrors. And the splendor of that light

is in the hearts, yet it is hidden under the veilings of sense and the

conditions of this earth, even as a candle within a lantern of iron, and

only when the lantern is removed doth the light of the candle shine out.



In like manner, when thou strippest the wrappings of illusion from off

thine heart, the lights of oneness will be made manifest.



Then it is clear that even for the rays there is neither entrance nor

exit--how much less for that Essence of Being and that longed-for Mystery.

O My Brother, journey upon these planes in the spirit of search, not in

blind imitation. A true wayfarer will not be kept back by the bludgeon of

words nor debarred by the warning of allusions.



How shall a curtain part the lover and the loved one?

Not Alexander's wall can separate them!(45)



Secrets are many, but strangers are myriad. Volumes will not suffice to

hold the mystery of the Beloved One, nor can it be exhausted in these

pages, although it be no more than a word, no more than a sign. Knowledge

is a single point, but the ignorant have multiplied it.(46)



On this same basis, ponder likewise the differences among the worlds.

Although the divine worlds be never ending, yet some refer to them as

four: The world of time (zaman), which is the one that hath both a

beginning and an end; the world of duration (dahr), which hath a

beginning, but whose end is not revealed; the world of perpetuity

(sarmad), whose beginning is not to be seen but which is known to have an

end; and the world of eternity (azal), neither a beginning nor an end of

which is visible. Although there are many differing statements as to these

points, to recount them in detail would result in weariness. Thus, some

have said that the world of perpetuity hath neither beginning nor end, and

have named the world of eternity as the invisible, impregnable Empyrean.

Others have called these the worlds of the Heavenly Court (Lahut), of the

Empyrean Heaven (Jabarut), of the Kingdom of the Angels (Malakut), and of

the mortal world (Nasut).



The journeys in the pathway of love are reckoned as four: From the

creatures to the True One; from the True One to the creatures; from the

creatures to the creatures; from the True One to the True One.



There is many an utterance of the mystic seers and doctors of former times

which I have not mentioned here, since I mislike the copious citation from

sayings of the past; for quotation from the words of others proveth

acquired learning, not the divine bestowal. Even so much as We have quoted

here is out of deference to the wont of men and after the manner of the

friends. Further, such matters are beyond the scope of this epistle. Our

unwillingness to recount their sayings is not from pride, rather is it a

manifestation of wisdom and a demonstration of grace.



If Khidr did wreck the vessel on the sea,

Yet in this wrong there are a thousand rights.(47)



Otherwise, this Servant regardeth Himself as utterly lost and as nothing,

even beside one of the beloved of God, how much less in the presence of

His holy ones. Exalted be My Lord, the Supreme! Moreover, our aim is to

recount the stages of the wayfarer's journey, not to set forth the

conflicting utterances of the mystics.



Although a brief example hath been given concerning the beginning and

ending of the relative world, the world of attributes, yet a second

illustration is now added, that the full meaning may be manifest. For

instance, let thine Eminence consider his own self; thou art first in

relation to thy son, last in relation to thy father. In thine outward

appearance, thou tellest of the appearance of power in the realms of

divine creation; in thine inward being thou revealest the hidden mysteries

which are the divine trust deposited within thee. And thus firstness and

lastness, outwardness and inwardness are, in the sense referred to, true

of thyself, that in these four states conferred upon thee thou shouldst

comprehend the four divine states, and that the nightingale of thine heart

on all the branches of the rosetree of existence, whether visible or

concealed, should cry out: He is the first and the last, the Seen and the

Hidden....(48)



These statements are made in the sphere of that which is relative, because

of the limitations of men. Otherwise, those personages who in a single

step have passed over the world of the relative and the limited, and dwelt

on the fair plane of the Absolute, and pitched their tent in the worlds of

authority and command--have burned away these relativities with a single

spark, and blotted out these words with a drop of dew. And they swim in

the sea of the spirit, and soar in the holy air of light. Then what life

have words, on such a plane, that first and last or other than these

be seen or mentioned! In this realm, the first is the last itself, and the

last is but the first.



In thy soul of love build thou a fire

And burn all thoughts and words entire.(49)



O my friend, look upon thyself: Hadst thou not become a father nor

begotten a son, neither wouldst thou have heard these sayings. Now forget

them all, that thou mayest learn from the Master of Love in the

schoolhouse of oneness, and return unto God, and forsake the inner land of

unreality(50) for thy true station, and dwell within the shadow of the

tree of knowledge.



O thou dear one! Impoverish thyself, that thou mayest enter the high court

of riches; and humble thy body, that thou mayest drink from the river of

glory, and attain to the full meaning of the poems whereof thou hadst

asked.



Thus it hath been made clear that these stages depend on the vision of the

wayfarer. In every city he will behold a world, in every Valley reach a

spring, in every meadow hear a song. But the falcon of the mystic heaven

hath many a wondrous carol of the spirit in His breast, and the Persian

bird keepeth in His soul many a sweet Arab melody; yet these are hidden,

and hidden shall remain.



If I speak forth, many a mind will shatter,

And if I write, many a pen will break.(51) ,(52)



Peace be upon him who concludeth this exalted journey and followeth the

True One by the lights of guidance.



And the wayfarer, after traversing the high planes of this supernal

journey, entereth





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