The Seven Valleys of Bahá'u'lláh -- Part II

THE VALLEY OF CONTENTMENT

In this Valley he feeleth the winds of divine contentment blowing from the plane of the spirit. He burneth away the veils of want, and with inward and outward eye, perceiveth within and without all things the day of: "God will compensate each one out of His abundance." [Qur'an 4:129.] From sorrow he turneth to bliss, from anguish to joy. His grief and mourning yield to delight and rapture.

Although to outward view, the wayfarers in this Valley may dwell upon the dust, yet inwardly they are throned in the heights of mystic meaning; they eat of the endless bounties of inner significances, and drink of the delicate wines of the spirit.

The tongue faileth in describing these three Valleys, and speech falleth short. The pen steppeth not into this region, the ink leaveth only a blot. In these planes, the nightingale of the heart hath other songs and secrets, which make the heart to stir and the soul to clamor, but this mystery of inner meaning may be whispered only from heart to heart, confided only from breast to breast.

Only heart to heart can speak the bliss of mystic knowers;
No messenger can tell it and no missive bear it. [Hafiz]

I am silent from weakness on many a matter,
For my words could not reckon them and my speech would fall short. [Arabian poem.]

O friend, till thou enter the garden of such mysteries, thou shalt never set lip to the undying wine of this Valley. And shouldst thou taste of it, thou wilt shield thine eyes from all things else, and drink of the wine of contentment; and thou wilt loose thyself from all things else, and bind thyself to Him, and throw thy life down in His path, and cast thy soul away. However, there is no other in this region that thou need forget: "There was God and there was naught beside Him." [Hadith] For on this plane the traveler witnesseth the beauty of the Friend in everything. Even in fire, he seeth the face of the Beloved. He beholdeth in illusion the secret of reality, and readeth from the attributes the riddle of the Essence. For he hath burnt away the veils with his sighing, and unwrapped the shroudings with a single glance; with piercing sight he gazeth on the new creation; with lucid heart he graspeth subtle verities. This is sufficiently attested by: "And we have made thy sight sharp in this day." [From Qur'an 50:21.]

After journeying through the planes of pure contentment, the traveler cometh to

THE VALLEY OF WONDERMENT

and is tossed in the oceans of grandeur, and at every moment his wonder groweth. Now he seeth the shape of wealth as poverty itself, and the essence of freedom as sheer impotence. Now is he struck dumb with the beauty of the All-Glorious; again is he wearied out with his own life. How many a mystic tree hath this whirlwind of wonderment snatched by the roots, how many a soul hath it exhausted. For in this Valley the traveler is flung into confusion, albeit, in the eye of him who hath attained, such marvels are esteemed and well beloved. At every moment he beholdeth a wondrous world, a new creation, and goeth from astonishment to astonishment, and is lost in awe at the works of the Lord of Oneness.

Indeed, O Brother, if we ponder each created thing, we shall witness a myriad perfect wisdoms and learn a myriad new and wondrous truths. One of the created phenomena is the dream. Behold how many secrets are deposited therein, how many wisdoms treasured up, how many worlds concealed. Observe, how thou art asleep in a dwelling, and its doors are barred; on a sudden thou findest thyself in a far-off city, which thou enterest without moving thy feet or wearying thy body; without using thine eyes, thou seest; without taxing thine ears, thou hearest; without a tongue, thou speakest. And perchance when ten years are gone, thou wilt witness in the outer world the very things thou hast dreamed tonight.

Now there are many wisdoms to ponder in the dream, which none but the people of this Valley can comprehend in their true elements. First, what is this world, where without eye and ear and hand and tongue a man puts all of these to use? Second, how is it that in the outer world thou seest today the effect of a dream, when thou didst vision it in the world of sleep some ten years past? Consider the difference between these two worlds and the mysteries which they conceal, that thou mayest attain to divine confirmations and heavenly discoveries and enter the regions of holiness.

God, the Exalted, hath placed these signs in men, to the end that philosophers may not deny the mysteries of the life beyond nor belittle that which hath been promised them. For some hold to reason and deny whatever the reason comprehendeth not, and yet weak minds can never grasp the matters which we have related, but only the Supreme, Divine Intelligence can comprehend them:

How can feeble reason encompass the Qur'an,
Or the spider snare a phoenix in his web?
[Persian mystic poem]

All these states are to be witnessed in the Valley of Wonderment, and the traveler at every moment seeketh for more, and is not wearied. Thus the Lord of the First and the Last in setting forth the grades of contemplation, and expressing wonderment hath said: "O Lord, increase my astonishment at Thee!"

Likewise, reflect upon the perfection of man's creation, and that all these planes and states are folded up and hidden away within him.

Dost thou reckon thyself only a puny form
When within thee the universe is folded? [`Ali.]

Then we must labor to destroy the animal condition, till the meaning of humanity shall come to light.

Thus, too, Luqman, who had drunk from the wellspring of wisdom and tasted of the waters of mercy, in proving to his son Nathan the planes of resurrection and death, advanced the dream as an evidence and an example. We relate it here, that through this evanescent Servant a memory may endure of that youth of the school of Divine Unity, that elder of the art of instruction and the Absolute. He said: "O Son, if thou art able not to sleep, then thou art able not to die. And if thou art able not to waken after sleep, then thou shalt be able not to rise after death."

O friend, the heart is the dwelling of eternal mysteries, make it not the home of fleeting fancies; waste not the treasure of thy precious life in employment with this swiftly passing world. Thou comest from the world of holiness-- bind not thine heart to the earth; thou art a dweller in the court of nearness--choose not the homeland of the dust.

In sum, there is no end to the description of these stages, but because of the wrongs inflicted by the peoples of the earth, this Servant is in no mood to continue:

The tale is still unfinished and I have no heart for it--
Then pray forgive me.
[Jalalu`d-Din Rúmi]

The pen groaneth and the ink sheddeth tears, and the river [Literally "Jayhún," a river in Turkistan.] of the heart moveth in waves of blood. "Nothing can befall us but what God hath destined for us." [Qur'an 9:51.] Peace be upon him who followeth the Right Path!

After scaling the high summits of wonderment the wayfarer cometh to

THE VALLEY OF TRUE POVERTY AND ABSOLUTE NOTHINGNESS

This station is the dying from self and the living in God, the being poor in self and rich in the Desired One. Poverty as here referred to signifieth being poor in the things of the created world, rich in the things of God's world. For when the true lover and devoted friend reacheth to the presence of the Beloved, the sparkling beauty of the Loved One and the fire of the lover's heart will kindle a blaze and burn away all veils and wrappings. Yea, all he hath, from heart to skin, will be set aflame, so that nothing will remain save the Friend.

When the qualities of the Ancient of Days stood revealed,
Then the qualities of earthly things did Moses burn away.
[Jalalu`d-Din Rúmi]

He who hath attained this station is sanctified from all that pertaineth to the world. Wherefore, if those who have come to the sea of His presence are found to possess none of the limited things of this perishable world, whether it be outer wealth or personal opinions, it mattereth not. For whatever the creatures have is limited by their own limits, and whatever the True One hath is sanctified therefrom; this utterance must be deeply pondered that its purport may be clear. "Verily the righteous shall drink of a winecup tempered at the camphor fountain." [Qur'an 76:5.] If the interpretation of "camphor" become known, the true intention will be evident. This state is that poverty of which it is said, "Poverty is My glory." [Muhammad.] And of inward and outward poverty there is many a stage and many a meaning which I have not thought pertinent to mention here; hence I have reserved these for another time, dependent on what God may desire and fate may seal.

This is the plane whereon the vestiges of all things (Kullu Shay') are destroyed in the traveler, and on the horizon of eternity the Divine Face riseth out of the darkness, and the meaning of "All on the earth shall pass away, but the face of thy Lord...." [Qur'an 55:26, 27.] is made manifest.

O My friend, listen with heart and soul to the songs of the spirit, and treasure them as thine own eyes. For the heavenly wisdoms, like the clouds of spring, will not rain down on the earth of men's hearts forever; and though the grace of the All-Bounteous One is never stilled and never ceasing, yet to each time and era a portion is allotted and a bounty set apart, this in a given measure. "And no one thing is there, but with Us are its storehouses; and We send it not down but in settled measure." [Qur'an 15:21.] The cloud of the Loved One's mercy raineth only on the garden of the spirit, and bestoweth this bounty only in the season of spring. The other seasons have no share in this greatest grace, and barren lands no portion of this favor.

O Brother! Not every sea hath pearls; not every branch will flower, nor will the nightingale sing thereon. Then, ere the nightingale of the mystic paradise repair to the garden of God, and the rays of the heavenly morning return to the Sun of Truth--make thou an effort, that haply in this dustheap of the mortal world thou mayest catch a fragrance from the everlasting garden, and live forever in the shadow of the peoples of this city. And when thou hast attained this highest station and come to this mightiest plane, then shalt thou gaze on the Beloved, and forget all else.

The Beloved shineth on gate and wall
Without a veil, O men of vision.
[`Attar]

Now hast thou abandoned the drop of life and come to the sea of the Life-Bestower. This is the goal thou didst ask for; if it be God's will, thou wilt gain it.

In this city, even the veils of light are split asunder and vanish away. "His beauty hath no veiling save light, His face no covering save revelation." [Hadith] How strange that while the Beloved is visible as the sun, yet the heedless still hunt after tinsel and base metal. Yea, the intensity of His revelation hath covered Him, and the fullness of His shining forth hath hidden Him.

Even as the sun, bright hath He shined,
But alas, He hath come to the town of the blind!

In this Valley, the wayfarer leaveth behind him the stages of the "oneness of Being and Manifestation" [Pantheism, a Súfi doctrine derived from the formula: "Only God exists; He is in all things, and all things are in Him."] and reacheth a oneness that is sanctified above these two stations. Ecstasy alone can encompass this theme, not utterance nor argument; and whosoever hath dwelt at this stage of the journey, or caught a breath from this garden land, knoweth whereof We speak.

In all these journeys the traveler must stray not the breadth of a hair from the "Law," for this is indeed the secret of the "Path" and the fruit of the Tree of "Truth"; and in all these stages he must cling to the robe of obedience to the commandments, and hold fast to the cord of shunning all forbidden things, that he may be nourished from the cup of the Law and informed of the mysteries of Truth. [This refers to the three stages of Súfi life: 1. Shari'at, or Religious Laws; 2. Tariqat, or the Path on which the mystic wayfarer journeys i n search of the True One; this stage also includes anchoretism. 3. Haqiqat, or the Truth which, to the Súfi, is the goal of the journey through all three stages. Here Bahá'u'lláh te aches that, contrary to the belief of certain Súfis who in their search for the Truth consider themselves above all law, obedience to the Laws of Religion is essential.]

If any of the utterances of this Servant may not be comprehended, or may lead to perturbation, the same must be inquired of again, that no doubt may linger, and the meaning be clear as the Face of the Beloved One shining from the "Glorious Station." [Maqam-i-Mahmúd. Qur'an 17:81.]

These journeys have no visible ending in the world of time, but the severed wayfarer--if invisible confirmation descend upon him and the Guardian of the Cause assist him--may cross these seven stages in seven steps, nay rather in seven breaths, nay rather in a single breath, if God will and desire it. And this is of "His grace on such of His servants as He pleaseth." [Qur'an 2:84.]

They who soar in the heaven of singleness and reach to the sea of the Absolute, reckon this city--which is the station of life in God--as the furthermost state of mystic knowers, and the farthest homeland of the lovers. But to this evanescent One of the mystic ocean, this station is the first gate of the heart's citadel, that is, man's first entrance to the city of the heart; and the heart is endowed with four stages, which would be recounted should a kindred soul be found.

When the pen set to picturing this station,
It broke in pieces and the page was torn.
[Persian mystic poem]

Salam! ["Peace." This word is used in concluding a thesis.]

O My friend! Many a hound pursueth this gazelle of the desert of oneness; many a talon claweth at this thrush of the eternal garden. Pitiless ravens do lie in wait for this bird of the heavens of God, and the huntsman of envy stalketh this deer of the meadow of love.

O Shaykh! Make of thine effort a glass, perchance it may shelter this flame from the contrary winds; albeit this light doth long to be kindled in the lamp of the Lord, and to shine in the globe of the spirit. For the head raised up in the love of God will certainly fall by the sword, and the life that is kindled with longing will surely be sacrificed, and the heart which remembereth the Loved One will surely brim with blood. How well is it said:

Live free of love, for its very peace is anguish;
Its beginning is pain, its end is death.
[Arabian poem]

Peace be upon him who followeth the Right Path! * * * * * *

The thoughts thou hast expressed as to the interpretation of the common species of bird that is called in Persian Gunjishk (sparrow) were considered. [The five letters comprising this word in Persian are: G, N, J, SH, K, that is, Gaf, Nún, Jim, Shin, Kaf.] Tho u appearest to be well-grounded in mystic truth. However, on every plane, to every letter a meaning is allotted which relateth to that plane. Indeed, the wayfarer findeth a secret in every name, a mystery in every letter. In one sense, these letters refer to holiness.

Kaf or Gaf (K or G) referreth to Kuffi ("free"), that is, "Free thyself from that which thy passion desireth; then advance unto thy Lord."

Nún referreth to Nazzih ("purify"), that is, "Purify thyself from all else save Him, that thou mayest surrender thy life in His love."

Jim is Janib ("draw back"), that is, "Draw back from the threshold of the True One if thou still possessest earthly attributes."

Shin is Ushkúr ("thank")--"Thank thy Lord on His earth that He may bless thee in His heaven; albeit in the world of oneness, this heaven is the same as His earth."

Kaf referreth to Kuffi, that is: "Take off from thyself the wrappings of limitations, that thou mayest come to know what thou hast not known of the states of Sanctity." [This and the foregoing quotations are from the teachings of Islam.]

Wert thou to harken to the melodies of this mortal Bird, [This is a reference in the traditional Persian style to Bahá'u'lláh Himself.] then wouldst thou seek out the undying chalice and pass by every perishable cup.

Peace be upon those who walk in the Right Path!