Chapter IV: Part 4

Seek no connexion with the self, lest thou shouldst be affected with pride.... "Thou canst not reach Me, so long as 'thy-ness' inheres in thee: thou shalt reach Me only when thou quittest thy self." O brother, subdue thy desires with asceticism tempered by knowledge; cut off the head of the desire-nature with the sword of self-discipline, as advised by the Scriptures ... and (then) put on the robe of =Islâm=. If thou art really in earnest, tread upon thy life--so dear to thee--and do not fear death; what follows is Life, through and through. "If thou dependest upon (bodily) life, thou wilt lag behind. Thou art Life in the world of Life alone. Grasp well the subtile fact--thou _art_ That which thou seekest." The foremost duty of the seeker lies in seeing the Beloved as the only Life, and in eliminating the evil of his own separated existence.--_Letter 90._

SECLUSION.

A man not wanted by the world for its intellectual or theological education, may isolate himself from others, and avoid company save on necessary occasions, such as those of the Friday and the =Îd= prayers, a pilgrimage to =Meccâ=, and other useful meetings. The man who wishes to avoid company altogether, had better live far away from human habitation (in a mountain or on a desert island). 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 Society....

But there may be a different sort of man, a Master of Knowledge, needed by others for their religious enlightenment, the exposition of truths, the setting aside of heretical arguments, and for stirring them to live out the teachings of religion. It is hardly lawful for such a man to absolutely avoid human society. It is narrated of a Sage named =Abû Bakar= that, as he wandered about the hills with the object of leading a life of prayer and worship in seclusion, he heard a voice saying, "=Abû Bakar=, why dost thou desert the creatures of the Lord when thou hast attained the position of a Divine Light?" So he returned to the society of men.

Such a man, though living corporeally in the world and doing his duties to it, has to work for his own salvation as well. =Omar= (peace on him!) said of himself, "should I sleep at night I would ruin myself, should I sleep during the day, I would ruin my subjects." It is exceedingly hard to be corporeally in the world and to be at the same time mentally away from it.

=Imâm Gazâlî= opines that a learned man may be excused for isolating himself and burying his knowledge in days of trouble and degeneration, when a man may send for a religious teacher, but declines to learn anything of him--when no man appreciates the importance of religious duties....

An extremely weak man should not resort to seclusion....

The real object of seclusion is mental isolation, not bodily separation.--_Letter 95._

DEATH.

There are three classes of men: (1) The man of desires. (2) The beginner who is just turning back. (3) The advanced Knower of God.

The _first_ does not recollect death; or if he ever does so, he does it in a spirit of sorrow for the loss of worldly objects, and begins to murmur at it. Recollection of death throws him the further from God.

The _second_ is given to the practice of recollecting death, so that he may live fear-stricken, and accomplish his Turning the more successfully....

The _third_ never forgets death, as it is the guarantee of his union with the Beloved.

But the highest stage of development is shewn in the soul that completely surrenders itself to the Lord, and foregoes all choice of life or death....

The frequent recollection of death is recommended, as it is calculated to disturb physical enjoyment, and thereby lead to salvation....

Death is welcome to the faithful, as it sets him free from the prison of earth-life and its tortures....

As remarked by an esteemed friend, earth-life is a state of slumber, the after-death life is a state of waking, and death is an intermediate state....

Death (to an ordinary mortal) is more painful than a cut with the sword or the axe, or the extraction of flesh from his body....

A calm look, and the repetition of the Holy Formula, these are becoming on the part of the dying man.--_Letter 97._

HELL.

Every man is liable to suffer in hell, and it is difficult to be certain of exemption therefrom. According to the Prophet, there are 70,000 apartments in hell, each apartment containing 70,000 doors, each door having 70,000 serpents and 70,000 scorpions; and the unbelievers and the evil-minded cannot help passing through each of them....

Such is the description of hell, and of its subdivisions which correspond to the number of earthly desires. The factor seven in the subdivisions corresponds to the seven organs used in the commission of sins.

If you wish to know your destiny, you should look at your character, since your natural inclinations presage your destiny. If they tend to good, you are not intended for hell; if they tend to evil, you are destined therefor. As the =Qurân= says, "The virtuous are to be blessed in heaven, the vicious are to suffer in hell."

Here is a secret. When death takes away the earthly veil (the body), the desire-nature is yet more or less tainted with earthly impurities. In some cases the mirror of the soul may be too darkened to admit of any cleansing. Such a soul is eternally barred from the Divine Presence. In other cases, (_i. e._ unrighteous believers), the rust is capable of being cleansed, and so the desire-nature is exposed to hell-fire to the extent of the purification needed. The time varies from a brief moment to 7,000 years. No man quits this earth without some impurity, however slight, in him.--_Letter 99._

HEAVEN.

Heaven contains apartments made of various gems, the outside of which is visible from the inside, and the inside from the outside. They abound with pleasures and comforts not tasted or conceived by men (on earth).... Heaven is a vast palace made of a single pearl. It contains seven apartments of red ruby. Each apartment contains seven rooms of green emerald. Each room is provided with a gorgeous seat, 70 trays and 70 maid-servants. Each seat has 70 beddings of different colours, and a Houri as the bed-maker. Each tray is furnished with 70 dishes.

Heaven is intended for those who salute and feed others, fast and pray....

When the dwellers of heaven wish to communicate with their brothers, their seats move the one towards the other. Thus they meet and talk of their past relationship on earth. There is procreation in heaven if so desired: conception, birth, and maturity all taking place instantaneously.

The dwellers of heaven are beautiful as =Joseph=, and well-behaved as =Mohammad=.

The duration of the lowest heavenly life is 500 years.

Such is the heaven of the ordinary soul.

Now as to the destiny of the Prophets, the purest Devotees, and the Saints. Theirs is the vision of the Divine Face, in the supreme relish of which the grosser enjoyments of heaven are forgotten. Orthodox =Islâm= does not regard the Divine Vision as the fruit of human works, but as the result of Divine Grace. It holds a similar doctrine as to the Faith in the Lord of human beings upon earth.--_Letter 100._

[The following brief Note is added from the _Series of 28 Letters_.--_Trs._]

=Imâm Qasherî=, explaining the Secrets of the =Qurân=, says:

"What the faithful will manifestly enjoy after death in heaven, is inwardly experienced by the Saints on earth."--_Loc. cit., 28_.

THE END.

TRANSCRIBER'S NOTES.

Unusual and archaic spellings have been maintained. Obvious printing and spelling errors have been fixed. In the original text, Persian and Arabic transliterations, some proper names and locations were printed in gesperrt (g e s p e r r t). Such words have been rendered surrounded by == (=gesperrt=).

The abbreviation "Trs." used throughout the text stands for "Translator," not "Transcriber."

Details of the changes:

ToC Page 1: Title "Introduction" removed.

ToC Page 1: On Discipleship (Continued)
Originally: Discipleship (continued)

ToC Page 1: The Outer and Inner Ailments
Originally: The outer and the inner Ailments

ToC Page 3: The Desire-Nature (=Nafs=) 110
Originally: The Desire-Nature (=Nafs=) 130

ToC Page 3: Discipline of the Desire-Nature (Continued)
Originally: The same (Continued)

Page 2: There must be a difference between
Originally: There must be difference between

Page 2 footnote 3: Weak souls.--_Trs._
Originally: Weak souls.--_Trans._

Page 6: =Zunnoon= of Egypt observes that the =Taubâh=
Originally: =Zoonoon= of Egypt observes that the =Taubâh=

Page 6: On the other hand, =Khwâjâ Junnaid=
Originally: On the other hand, =Khwâja Junnaid=

Page 8: can neither be seen nor grasped.
Originally: can neither be seen not grasped.

Page 9 footnote 6: The Sacred Shrine at =Meccâ=.
Originally: The Sacred Shrine at =Mecca=.

Page 9: and lose the fruit of one's labour.
Originally: and lose the fruit of one's labor.

Page 16: discipleship and the subtleties of Seeking,
Originally: discipleship and the subleties of Seeking,

Page 17: A disciple should be a worshipper of the Teacher, [so
that he may become a worshipper of God]. One who obeys
the Messenger verily obeys God.
Originally: A disciple should be a worshipper of the Teacher, [so
that he may become a worshipper of God. One who obeys
the Messenger verily obeys God

Page 19: THE FRIEND OF GOD--(THE =WALÎ=).
Originally: THE FRIEND OF GOD--(THE =WALEE=).

Page 19: The =Walî= (or the Friend of God) is
Originally: The =Walee= (or the Friend of God) is

Page 20: Here is a subtile mystery,
Originally: Here is a subtle mystery,

Page 21: There are 4,000 =Walîs=
Originally: There are 4,000 =Walees=

Page 21: there are 356 =Walîs= ever
Originally: there are 356 =Walees= ever

Page 22: They (the =Walîs=) are too strong
Originally: They (the =Walees=) are too strong

Page 25: Invisible and Visible, Spiritual and Physical,
Originally: Invisible and Visible, Spirtual and Physical,

Page 32: virtues and vices: why should we restrain
Originally: virtues and vices: why should should we restrain

Page 36: disciples such as =Abû Bakar=, =Omar=,
Originally: disciples such as =Abubakar=, =Omar=,

Page 41: sacred recitations, repentance and apology.
Originally: sacred recitations, repentence and apology.

Page 58: may gradually develop strength,
Originally: may gradually develope strength,

Page 59: do not look to the _houris_
Originally: do not look to the _hooris_

Page 63: are concerned with _outer_ conduct,
Originally: are concerned will _outer_ conduct,

Page 77: the heart develops knowledge and wisdom,
Originally: the heart developes knowledge and wisdom,

Page 78: checks the performance of duties.
Originally: checks the preformance of duties.

Page 87: transmutation wrought by many Derveshes
Originally: transmutation wrought by many Darveshes

Page 90: =Abul Abbâs=--peace be on him--said
Originally: =Abul Abbas=--peace be on him--said

Page 92: renounce worldly pursuits.
Originally: renounce wordly pursuits.

Page 98: Master =Yahiâ= observes:
Originally: Master =Yehiâ= observes:

Page 101: only the houris, the palaces,
Originally: only the houries, the palaces,

Page 102: after death are gratuitous.
Originally: after death are gratuitious.

Page 104: diminution of worldly desires
Originally: diminution of worldy desires

Page 108: =Abû Bakr Qahatî=, however, holds
Originally: =Abu Bakr Qahatî=, however, holds

Page 109: one may read from the =Qurân=:
Originally: one may read from the =Qorân=:

Page 114: DISCIPLINE OF THE DESIRE-NATURE.
Originally: THE DISCIPLINE OF THE DESIRE-NATURE.

Page 121: angelic essence) develops later--
Originally: angelic essence) developes later--

Page 124: Grasp well the subtile fact
Originally: Grasp well the subtle fact