excerpts from The Sacred Knowledge, by Shah Waliullah of Delhi (d. 1762); translated & edited by G.N. Jalbani and David Pendlebury (Octagon Press 1982)
The Spirit & The Secret
The Spirit has two essential attributes. First, it is attracted towards the
supreme manifestation which is established at the centre of the holy fold of paradise. The universal soul receives that illumination and unites with it. From there, indescribable peace and tranquility pour forth. The possession of this attribute is the highest stage of the spirit and marks the end point of its movement back to its original abode.
Second, the spirit may be attracted towards other pure spirits and towards
the exalted assembly and may be united with them. This attribute receives
their impression just as wax receives the impression of the signet ring when it is pressed into it and the engravings of the ring are stamped on the wax.
In fact, this impression is a generalized one which accommodates itself
to a whole variety of specific impressions according to the requirements of situations and circumstances. Sometimes it may take the form of a speech in which case the intellect is uppermost. At other times, it might be an event, indicating that the heart is predominant. This attribute constitutes the lowest rank of the spirit in that it falls short of its own
sublime levels owing to the adherence to it of certain innate impurities. On certain occasions it has been personally experienced that a light issuing from the supreme manifestation is shed upon the spirit which , by way of a
simile, might be compared to sunlight without the presence of any sun.
In short, this attraction, which may be either towards the supreme
manifestation or towards the exalted assembly is the expression of a special love. This differs however, from the love of faith which develops when the intellect becomes convinced of the true doctrines. It also differs from the longing and ardour which arises when the heart is infused with one of the states of passion, for those are states of disquietude and agitation.
Special love is like the inclination of the earth towards its center, or the
inclination of air towards its place of rest. The wise understand that this
inclination is one thing which has appeared in two forms. At the time of
separation, it appears as longing and restlessness; while at
the time of the envisioned union , it appears in the form of peace and
repose. Thus, special love is the inclination itself, and by extension it is
the desired peace and repose. What causes it is the attraction which the
supreme manifestation exerts on human spirits and by virtue of which the
latter are naturally drawn towards the former.
An analogy of such active and passive attraction might be the relation
between a magnet and a piece of iron. This then is special love: to cling to
the supreme manifestation and hold it in a tight embrace until one is
consumed in the flames of intimacy.
...similarly, the Secret faculty also has two essential attributes. Of
these, the first is to contemplate the supreme manifestation, to comprehend it, to be present before it, and to gain knowledge of it. This is the highest stage of the Secret.
The second is to meet and contemplate the pure spirits and the exalted
assembly which gather round the supreme manifestation and are attracted
towards it. But this attribute is the lowest rank of the secret, in that it
falls short of its higher levels, owing to the adherence of certain natural
impurities. Its characteristic effect is to give information about the
supreme manifestation, to become aware of it, and to be able to distinguish it from what is other than it. But it does not receive an impression , like the wax and the ring. Hence, if the intellect is foremost, there will be a revelation; and if the heart lends its support, there will be 'deep knowledge.'
There is a difference between the contemplation experienced by the Secret and the certitude which flows into the intellect. The difference is that contemplation takes place in the presence of the thing sought while
certitude means believing in things absent and acknowledging the unseen.
At this point, a serious error often occurs; and it is not within the
capacity of every ecstatic to resolve it. At times the imagination serves
the intellect and for the sake of certitude it fashions an explanation and
pictures an imaginary form. Now, if this imaginary form comes to dominate
the mind of the ecstatic, he may conclude that this is contemplation. Then,
however much he brings his scientific and mystical knowledge to bear on the problem of distinguishing the two, he will make no progress.
The reason for this is that, although it may be said that contemplation
is a gratuitous state and that the imaginary form is an induced state, this
does not cover the case. Because if induced states are produced for a long time, they begin to resemble gratuitous ones, and conversely, in the beginning , gratuitous states may be confused with induced ones.
It may be objected that the imagination is restricted in its scope even if
that scope is extremely subtle; whereas the supreme manifestation is not
subject to any limitations whatsoever. But that does not help matters
either, since the imaginary form, by virtue of its extreme subtlety and
delicacy, may be confused with something purely incorporeal, and it is
impossible for the mystic to make a distinction.
Again, it may be objected that the imaginary form exists only in the senses
while contemplation takes place outside of the senses-- indeed, outside of
space altogether. But what is the point of that if in fact one is unable to
distinguish between what is encompassed by the senses and what lies outside of them ....
This is an extremely difficult problem which can only be solved by someone who has perfected the stage of establishment and yet even if this imaginary form were to be mistaken by reason of its delicacy for the purely incorporeal, it would still be a wonderful alchemy which brought one nearly to the stage of the Secret.
Between them, the Spirit and the Secret are the basis of many wonderful
states. If both of them reach their original abode and ascend to the height
of their progress, and if the self, meanwhile, desists from its mischief,
then contemplation of the Supreme Manifestation will be achieved,
accompanied by a wondrous attraction , a rare intimacy, and an extraordinary all-consuming love. This state is usually called "close union" .
If the heart and intellect become infused with this state, then both sensory
and bodily functions cease, this form of close union is termed "absence" or "non-existence".
If the Secret falls short of some of its functions as it moves to the
height of its progress , then a state will appear which is named "descent".
This is comparable to the state of the nightingale, which , when in the
presence of the flower becomes so immersed in contemplation that it pays no attention to the flower.
If the Secret is even less in evidence, then a state will emerge which is
called "intimacy". If the Secret is engaged in its own function and the
spirit remains in general abeyance then a state will arise which is called
"deep knowledge"; but if the Spirit is even less in evidence, then a state
appears which is termed "Discrimination" but in this case the subject does
not attain to the delights of contemplation.
If the smoke of the Self rises up in this state and mingles with these two
faithful friends, Spirit and Secret, and disturbs their functions, then the
resultant state is called 'contraction.' However, if the Self acquiesces in
this state, derives pleasure from it, and delights in singing the praises of
that intimacy, then such a state is known as 'dilation'.
If on certain occasions, close union is achieved, and on others it is not,
then that state is termed "manifestation and concealment". If it appears for
a moment in a fragmentary form and is then effaced , this state is known as "glimpses and flashes". All this happens in the early phases of progress from the stages of the heart and the intellect towards those of the Secret and the Spirit.
Sometimes, close union is concealed by some of the veils of the airy soul.
However, remnants of it may appear in the form of utterances , happenings, thoughts, and the promptings of truth. If the heart is dominant , then these subtle effects resemble a mystical state and the knowledge which emerges from them does so by means of the heart.
If the intellect is foremost, then such effects have more in common with
perception and intelligence; and the state which enters the mind from these subtleties does so by means of the intellect.
If the spirit and the secret come down to their lowest level they will be
attached to the exalted assembly and have access to it.
However, if such attachment and access are concealed by veils of the
airy soul , then they will make their appearance in the form of utterances,
thoughts and angelic impulses. It sometimes happens that the secret is at
its most highly developed stage while the spirit is at the lowest stage. At
other times, the reverse is the case. Every situation has its own
particular characteristics which only an expert can comprehend...
It should be understood that the Sufis have spoken much about 'annihilation' and 'permanency', they have not made the matter entirely clear.
What the present writer has been able to discover on this point is this:
within their own limits , each of the bodily limbs and organs and each of
the faculties possesses its own separate jurisdiction. When they all come
together in a single entity, then one of two situations is bound to ensue.
Either there will be such an intimate mingling, blending and bonding among
them as is found in quicksilver in which the properties of metal and liquid
are combined...
Alternatively , each one of them may remain independent in its own sphere of influence and simply afford the other faculties such support as is in keeping with the constitutional requirements of the body .
In the case of the first alternative, the states obtained will be,
possession, inebriation, absorption and passion. While in the second case, sobriety, establishment and constancy are produced . The greatest of men is he who has attained establishment and whose every faculty is independently in its own state.
In the situation where all the faculties are mixed together, if the bodily members and the carnal aggressive selves take control, then such a person will become one of the sinners and hypocrites mentioned in the previous chapter. But if perpetual service has had an effect on the heart and the heart thus affected gains mastery over the intellect, the bodily members and the self, then possession, inebriation and passion will ensue.
It is often been observed that the intellect of the man of heart is
overwhelmed, with the result that in such moments of upheaval, he does not understand anything either of this world or of the next. He does not even perceive his own best interest and is oblivious to heat, cold and pain. Occasionally he may throw himself down on the ground, sometimes even from a height. Such things are frequently seen in the people of passion.
However, if the intellect prevails, constancy and persistence in knowledge
are achieved.
The first situation may be termed 'annihilation', and the second one
'permanency', or the first is 'possession' and the second 'establishment'. Or the first is called 'inebriation' and the second one 'sobriety'.
When the spirit prevails over the heart, the bodily members and the self,
then the ensuing state is known as 'absorption' . But when the secret faculty prevails over them , the resultant state is called 'absence'. The foregoing is a description of the annihilation of base existence and the permanent survival of spiritual existence.
Subsequently there is yet another annihilation which will be described in
the next chapter.
In brief, the method of purifying all these faculties is perpetual service.
One should devote oneself both inwardly and outwardly toward remembrance so that every level should receive its due share. The process is analogous to pouring water on the hidden roots of a tree so that branches and leaves will grow and flowers and fruit will appear according to a fixed pattern, in keeping with the nature of the tree.
To go into detail: vocal prayer, beating one's breast, breath control, the
secret lesson, which is a legacy of the Masters of the Naqshbandi school,
the contemplation of music and designs, all of these excite longing in the
soul and bring it to life. The observance of purity of all kinds, the serene
light of Quranic recitation, mystical exercises, and the cultivation of the
Uwaisi relationship with the souls of the saints-- all of these provide
nourishment for the soul.
In the same way, contemplating the attributes of God, and meditating on
his names, will bring the intellect to the seat of splendor. Pure remembrance, i.e., soundlessly and wordlessly remembering God, a Naqshbandi practice, will awaken the secret faculty.
It has repeatedly been observed that the self is forever craving the
satisfaction of its base desires for such things as sensuality or
superiority and dominance over one's peers.
However, at times the individual restrains himself and opposes it , with the
result that a fierce conflict arises within him. At the time, a great deal
of bitterness is experienced; but when the dust settles , and the agitation
ceases, a wonderful light descends from the spirit and envelopes the seeker both inwardly and outwardly. This is a rare alchemy with which most people are not acquainted-- a magnificent fortune to which no stranger ever found his way.
According to us the purification of the faculties is recognized in a number
of ways . First, the seeker will find sweetness in the quality which we have specified for each faculty: he is contented with it and takes pleasure in it.
Second, a particular relationship arises within each person according to his developmental stage. Thus the man of certainty is the man of intellect; while the man of passion and longing is the man of heart.
Someone who is connected via remembrance is the man of the Secret faculty. And the person connected through the Uwaisi relationship is the man of Spirit. Finally, the individual witnesses various happenings which demonstrate the purification of these faculties.
It should be understood that when the speaker has sufficiently perfected his faculties, that faculty will finally predominate which was originally strong by nature. Thus a seeker whose heart is strong will persist in his passion, longing and disquietude, even when he has perfected all his other faculties. The man of intellect will always delight in thought associations and spiritual illuminations even though he may be fully acquainted with all the other faculties.
....
Similarly, the man of spirit will relish all that is pertinent to the
Spirit, while the man of the Secret will take pleasures in the influences of
the secret faculty.
A word of warning: if some of the adepts initial behavior appears strange
there is no cause for offense . The explanation is simply that he is
allowing himself to be ruled by his dominant faculty.
There now follow to further extremely subtle points.
First, the constitution of a number of people travelling on the path is such
that their heart is usually locked inextricably in the fetters of the carnal
self. When such people eventually manage to free themselves from the coarse veils of the self, then inevitably the requirements of their carnal self will be extremely subtle and delicate , thus they may be dominated by the desire to look at adolescent youths, or to listen to flute music. Such
pleasures tend to attract their heart and intellect. and yet this combination
of baseness, together with perpetual service, produces such wonderful
results, that ordinary people are totally baffled. It was in this connection
that certain of our predecessors said to some people, "For God's sake just do it and move on!" and it is to this situation too that the following line
refers: "The blasphemy of a perfect man is tantamount to faith."
It is in this light that one should judge the wild behavior which is
recorded of certain perfected men. You have probably read a good deal about such matters in the accounts of the later Sufis.
The second point is this: during the initial period of Islam , the bodily
faculty was dominant. That is to say the heart faculty was totally engrossed in organizing the energies of the body. What was said by the mystics of this epoch accords with the outward form of the Law, even though certain specially gifted individuals among them had come to a general understanding of the hidden faculties .
....
In these pages we have presented the fundamentals of the entire science of Junayd, lord of the Sufi tribe....
from The Altaf al-Quds of Shah Waliullah
TRANSLATED BY G. N. JALBANI
REVISED AND EDITED BY David Pendlebury
The Sacred Knowledge is regarded as a fundamental text in both East and West by students of Sufi thought. Through Professor Jalbani’s rendering, the book shows how the 18th century mystic of Delhi discharged his task. In Waliullah’s own words, ‘The purpose behind writing this discourse is that only those problems pertaining to perception and the mystical unveiling are mentioned.’
excerpts from The Sacred Knowledge, by Shah Waliullah of Delhi (d. 1762);
translated & edited by G.N. Jalbani and David Pendlebury (Octagon Press 1982)
The meaning of sincerity is a correspondence between outward and inward. This refers to the truthfulness of states, not the truthfulness of words. It can come into existence only when the constitution of the heart is sound, and the heart compels the body to move according to its instructions. There is a well known saying: "When your heart submits, so also will your limbs."
The heart rules over the bodily members and by virtue of its love, it modifies their patterns of behavior. When this quality becomes innate in the heart and is maintained for a long time in close association with perpetual service, then a stage is created between these two attributes, and that stage is known as sincerity.
As a result, the disciple's body becomes submissive and he begins to show courtesy and deference in his speech and to treat all those who are associated with the Beloved as his own respected friends...
When perpetual service has been achieved it is then necessary for the spiritual guide to propound the value of training the bodily members and looking after them carefully so that through repeated practice the heart should progress by way of obedience to a positive love of such training, until eventually the door is opened.
The term passion is used to describe the preoccupation of the heart with various states such as shame, grief, repentance, aversion for the world; and it is implicit in this notion that the bodily members are likewise controlled by such preoccupations. When through perpetual service both this capacity and that of sincerity are created in a man, and the spirits of the heart are somewhat reduced in stature, then the various states which ensue may be attributed to god.
Because one's attention is turned towards god and because of the diminished stature of the spirits of the heart, it becomes more difficult to ward off these states; and the bodily members become more passive. As a result, fainting and other deranged actions are observed. This or that particular transport of passion represents a state; while the capacity for such transports, which is permanently fixed in the individual represents a stage. This stage is attained by eating less, remaining plunged in grief and awe, and turning one's back on finery, comfort and excitement.
The rapture of passion is further facilitated by the avoidance of association with other people, especially those who deny the existence of such a state; or at very least one should feel ashamed for such people.
At this point, however, there is a widespread error to which those who are unacquainted with passion fall prey. This mistake they make is this: even without the discipline of perpetual service or the imbuing of the intellect with conviction, the human temperament is susceptible to delicious melodies and well-measured cadences and is moved by them in precisely the same way that animals are.
This phenomenon is then considered an important affair and counted as one of the stages of the saints. Not a bit of it: god forbid! What would be the attraction of a stage which is common to both man and the animals?
But when the human intellect is wedded to perpetual service, it then remains to be seen whether the resultant offspring inclines more to the lower or to the higher faculty.
Patience, too , also depends on firmness of heart and is born from the union between this firmness and perpetual service. It is attained in the same way as the other stages. namely, when the intellect gains control over the heart and supports it whenever a show of patience is required. In addition one may bear in mind the reward reserved for the patient and the disgrace of the impetuous.
Trust is of two kinds. On the one hand, there is reliance on the promise of God which arises when divine inspiration or revelation filters through to the intellect from above in such a way as there is no possibility of doubt. But then there is a vice which resembles trust and which has commonly been confused with it. This vice manifests itself either in rashness and disregard for the consequences of one's acts, or else indulgence in luxury and neglecting all thought of livelihood for its sake.
Piety means abiding by the limits of holy law.
Love for the signs of god means that one should love... everything relating to God, including his saints. Some people call this love "annihilation in the prophet" or " annihilation in the spiritual guide".
Magnanimity and freedom signify that the heart is impervious to the impulses of the self, such as impetuosity, greed, and impatience.
The later Sufis, particularly those of the Naqshbandi school, detected yet another state of the heart and brought it to perfection. The ancient mystics were not familiar with this type of state, even though on rare occasions and in a haphazard way, something of that state also appeared in them.
I am referring to the impression which is made on the mind of the disciple-- the impression of a sublime objective.
To elaborate on this in greater detail: the minds of certain men have been invested with such a degree of aggressive and dominating energy, that whoever comes into their sphere of attention, appears by contrast to be inferior and of small account and is dominated and intimidated by them. If such a dominant individual comes into close contact with someone, then his own state of pleasure or grief invades that person.
Men vary in their power of dominance : some possess it absolutely ; some do not possess it at all; while there are others whose power of dominance lies somewhere in between. This power generally appears when some such transaction as a discussion, an argument or a quarrel is taking place. The contagious effect of joy and grief is habitually associated with an interchange of some sort, or with some expression indicative of that emotional condition. Consequently, people do not recognize this as being an independent faculty separate from the rest; and thus they have no particular mental picture of its form and properties.
When someone becomes engaged in perpetual service and the various attributes of the heart, such as love, passion and longing, arise in him quite independently of anything said or done-- nor is any need felt for such a connection-- then this property of dominance, too, pervades all these attributes and takes up its allotted place among them.
Then, when such a person, imbued with this quality of dominance, turns his attention to a pupil and captivates his soul by virtue of his own aspiration and views his pupil's heart and intellect in the light of that aspiration, he is able to pour whatever attribute he chooses, such as love or conviction, into his pupil's mind. This is called the "impression of attention" and the "look of acceptance" .
... the act of attention coupled with the power of dominance which can infuse the student with one of the praiseworthy attributes is a blessing of immense value.
Stages of the Intellect
When the seeker passes beyond the stage of certitude which is associated with words and prayer exercises, beyond the stage of reverence for words and sounds, then it often happens that his perceptive and imaginative faculties begin to serve him. They fashion an image which has neither shape nor color nor dimension and provide conviction with an analogy by which to explain that image in detail. It is like the bond of affection by means of which the falcon, once released, may be brought back to its perch.
In some minds, certainty merely elaborates itself into an imaginary form. This is known as a representational illumination and can occur in either a waking or sleeping state. Revelation sometimes encounters an astonishing capacity to produce certain characteristic letters, movements, gestures and so on. These properties are sometimes of lasting effect and sometimes only characteristic of a certain stage. In order to acquire a detailed understanding of this subject it is extremely useful to disengage oneself from brutish nature and fix one's attention on the inferior angels....
At this point, popular mystics have fallen into a serious error, in that they have failed to understand the difference between subjective association and objective meaning. Association may be understood in this way: When a mystic hears a verse from he Quran or a tradition of the Prophet, his mind may switch to a form of knowledge which is other than the conventional meaning inferred by means of the commentary on the text and the illusions contained in it. In the case of an interior monologue, one thought attracts another, one thing recalls another. Such shifts of thought can occur both in sleep and the waking state....
There are also other shifts which may sometimes be interior monologue, sometimes the insinuations of the devil, and sometimes the promptings of the intellect. But in the case of the gnostic, all of this may serve as a real inspiration and a true education. Association is the product of the stage which the mystic has reached and the words which he hears... it arises through the intimate association of the listener's developmental stage with the words he hears . The main point about association is the transference of understanding, not the particular modes of expression. ... [The art of association] is an excellent and extensive science.
When the seeker has completed the purification of the self, the heart and the intellect and has gained the benefits accruing from this, the next requirement is the purification yet again of the self, this time in conjunction with the spirit and the secret faculty. The previous purification of the self was of a different type from that which is now required...
... the mischief perpetrated by the self is of two kinds: In the first instance, the individual pursues his own requirements, whether these be the natural desires of his temperament or those of his aggressive self. Hence, his intellect and his heart are disturbed and much of his time is spent getting tainted by these vices. The remedy for this is that the intellect should control the heart and the heart should rule over the self. From the combination of these two forms of control, the various developmental stages should result.
In the second case , the self has now forgotten its own requirements -- its carnal and aggressive desires. Search as you may, you will no longer find in the self any image of a beloved or any delight in sexual pleasures and however much you investigate you will not find in it any sign of love of dignity, or greed for wealth.
And yet a black pall of smoke rises up from the self which blots out the face of both the spirit and the secret; a cloud of dust is stirred up which soils these two mirrors. A bitterness proceeds from the self which spoils the sweet taste of the spirit and the secret. No matter how diligently he may search for the origin of that dust cloud, he cannot understand what it is; however much he applies his intellect, he is unable to work out where it came from. But the discerning gnostic is well aware that all of this is the work of the self whose viciousness never decreases even for a moment and that nowhere is there any respite to be found from the struggle against it.
from The Altaf al-Quds of Shah Waliullah
TRANSLATED BY G. N. JALBANI
REVISED AND EDITED BY David Pendlebury
The Sacred Knowledge is regarded as a fundamental text in both East and West by students of Sufi thought. Through Professor Jalbani’s rendering, the book shows how the 18th century mystic of Delhi discharged his task. In Waliullah’s own words, ‘The purpose behind writing this discourse is that only those problems pertaining to perception and the mystical unveiling are mentioned.’
excerpts from The Sacred Knowledge, by Shah Waliullah of Delhi (d. 1762);
translated & edited by G.N. Jalbani and David Pendlebury (Octagon Press 1982)
Stages of "the Heart"
One of the characteristics of the heart is to subjugate the bodily members, modify their behavior, and use them to carry out particular tasks. The visible effect of this aspect of purification is called sincerity and propriety. Other effects are shame and embarrassment, confusion, penitence and contrition. The effect of this aspect of purification is called passion.
Another characteristic of the heart is to subjugate the carnal self and take no account of its frivolity and greed, and keep it willy nilly under firm control . The effect of this aspect of the purification of the self is called patience.
A further characteristic of the heart is to conform with the intellect and to heed and accept its bidding. The effect of this aspect of purification is termed surrender to providence.
Yet another of its characteristics is loyalty to friends and close adherence to their customs. The effect of this aspect of purification is called piety and love of holy ritual.
One final characteristic is that, in comparison with the desired objective, everything else is found to be a simple matter; and because of its inclination towards the real, the heart suppresses any impulse to anger, avarice , love of dignity, or extravagant hopes . The effect of this aspect of purification of the self is termed magnanimity.
Thus we have seen that the fundamental stages of the heart are these:
Sincerity, passion, patience, reliance, surrender, piety, love of holy
ritual and magnanimity.
This is the reason why the Sufis have spoken so much about these attainments and explained them so thoroughly .
Benefits of the purification of the intellect
Concerning the benefits which accrue from the purification of the intellect as a result of its acquiescence in that which transcends it, these are twofold.
The first is that a conviction concerning the supreme manifestation which is established in the sacred fold of paradise filters through to the individual from the sublime realms. A resolution forms in his mind without his understanding exactly where it came from. He is certain about it in every detail ; and yet he is unable to say a single word about it. "The blind man knows he has a mother , but he has no idea what she looks like."
This kind of conviction needs to be completed by reliance and surrender, and it clothes both heart and self in a robe of its own color.
A second benefit is this: that from the repositories of sublime knowledge, which in the law are termed the tablet, and which in Sufi parlance are called "the world of ideas", the mind is inundated with images of the future either in dreams or else in the waking state, in the shape of visions and imaginings. This is known as revelation.
With regard to one's effectiveness in more mundane areas, there are two further benefits:
First, the seeker's powers of conjecture and logical inference increase and he may gain a true insight into the course of events. He may be able to see into the hearts of others and gain access to hidden information.
Second, whatever happens to reach his ears from the Koran, the traditions of the Prophet, and from the sayings and doings of the ancients-- all of this is, with God's grace, assimilated by his intellect, and he is thus able to understand perfectly the purpose behind every word and the interpretation of every tradition, as well as the associations and allusions implicit in every verse.
The manifestation of the attributes and the names of God may illuminate his mind, rendering him for a moment, both inwardly and outwardly submissive. Spiritual illuminations will appear to him in their most complete form.
All of these are the fruits of purification and the benefits of training.
Perpetual Service
The cornerstone of purification is perpetual service.
This is of equal value to each of the three faculties and its benefits
embrace all of their ramifications.
At this point, however, there is a difference between earlier and later Sufis. The former used to ascribe more importance to the purification of the self, the intellect and the heart, together with their specific manifestations and peculiarities; and they placed most emphasis on the training of these three faculties, regarding perpetual service merely as the end product and consummation of such training.
The later Sufis, however, concerned themselves exclusively from the very outset with perpetual service. They did not consider anything to be more important and useful than that.
After completing and perfecting this relationship they would then
look to see what kind of shoot and leaf this seed had brought forth in the heart of the seeker, and what kind of flower this shoot would eventually produce. If by virtue of the soundness of nature and stability of temperament of the particular individual , all the stages of attainment had been produced, well and good; if not, they proceeded to aim for what had not as yet appeared.
In holding this view, the later Sufis were in fact on target. Doubtless this was a rare blessing which had been reserved for them.
Thus if certitude and love are gained before the purification of the self has occurred, then such a person is called the "attracted" and the "desired".
However, if purification of the self , repentance, and the spiritual
exercise occur before the appearance of conviction and the desire for love, then such a person was named the "seeker" and the "disciple".
In general, perpetual service falls into two categories:
The first type is connected with the limbs and organs of the body, and with the tongue. This entails spending one's life in prayer and reading the Koran with one's thoughts collected and one's heart in attendance. This is one of the fundamental principles of Sufism, and it has been explained exhaustively.
The second type is connected with the heart and the intellect. Here the heart is occupied with the love of the beloved and close attachment to the beloved. The intellect is occupied with remembrance and awareness while breathing. In this connection we have not seen any path more profitable than that followed by the masters of the Naqshbandi school.
However, at this point, there arises a difference of opinion:
Some people have been content to occupy themselves with inner matters and have not taken externals into account, regarding these as a simple affair. This is one of the errors of the later mystics.
Concerning this matter, the substance of what the masters of the Naqshbandi schools have said is this: that it is sufficient to keep within the limits indicated by sublime tradition-- not that one may deny the very foundations of the latter.
The whole point in engaging oneself in activities and exercises is that every faculty should be educated and that due consideration should be given to every stage.
The attainment of the stage of sincerity and the purification of the self and the bodily members are not possible without the outward display of devotion. When a man undertakes the obligation of perpetual service and dedicates himself to it, both inwardly and outwardly, never sparing himself even for a moment and this quality penetrates his heart, intellect and self to the very core--- deep, deep into the innermost self-- then inevitably, every detail of the various stages will come into operation.
In the science of behavior this quality serves as the substance while the developmental stages are like forms. Once the wax has been made ready, then whatever image is desired can be fashioned from it. In the same way, the practice of perpetual service has first of all to be adjusted before each individual stage can be put right.
"First the throne is made firm, then it is decorated."
When perpetual service has been duly adjusted, the appearance of the various stages will take place in accordance of the basic nature of the three human types outlined above.
Thus the stage of sincerity will come easily to him whose heart by nature dominates both his bodily members and his behavior and has brought them under control as a matter of course.
If the love of a particular community establishes itself in the heart of a man who is weak by nature and yet his heart does not require him to follow the regulations of that community and if its outward forms of behavior, such as courteous speech, paying frequent visits, and the giving of precious gifts do not alter his habitual ways-- then such a person must be seen to have no hope whatsoever of completing the stage of sincerity.
There is another type of man who is not strong in his heart. When
calamities assail him, he loses self-control and becomes impatient,
fretful and distressed. Obviously such a man has no hope of perfecting the stage of patience and fulfilling its requirements.
Perpetual service is like a seed. The growth of a shoot, with leaves and eventually a flower depends upon the fitness of the soil. So it has to be established whether the soil is by nature good or bad since it is precisely upon that nature that the whole process will depend. If perpetual service attains its perfect form without any of the stages revealing its splendour, then there is no harm in that....
from The Altaf al-Quds of Shah Waliullah
TRANSLATED BY G. N. JALBANI
REVISED AND EDITED BY David Pendlebury
The Sacred Knowledge is regarded as a fundamental text in both East and West by students of Sufi thought. Through Professor Jalbani’s rendering, the book shows how the 18th century mystic of Delhi discharged his task. In Waliullah’s own words, ‘The purpose behind writing this discourse is that only those problems pertaining to perception and the mystical unveiling are mentioned.’
excerpts from The Sacred Knowledge, by Shah Waliullah of Delhi (d. 1762);
translated & edited by G.N. Jalbani and David Pendlebury (Octagon Press 1982)
Purification according to "the Way" and "Deep Knowledge"
According to Junaid of Baghdad, the Lord of the Sufis [died 910 A.D.] the purification of the five faculties is known as the Way and "Deep Knowledge".
After the era of the Companions of the Prophet and of those who followed them, there appeared certain people who immersed themselves in holy law and showed extreme rigidity in their scrupulous obedience to its injunctions concerning self-mortification and similar matters which they happened to have heard about. Thus, without taking into account the question of proportion, and without making a proper diagnosis of the disease, they proposed one single medicine for every ailment. They maintained that man's only obstacle was his own self, his habits and customs, and that for this reason the utmost effort should be made to tame the fury of both the carnal and the aggressive self.
Accordingly, they opted to refrain from sexual contact, delicious food and fine clothing, and in so doing became weak and effete, through neglect of the legitimate requirements of the self.
Or else they chose a hard and austere way of life, ignoring the comforts enjoyed by city dwellers. They took care, however , to fulfill the minimal necessities of life and maintained their bodies with a bitter medicine. They plunged into introspection with similar zeal and were fond of undertaking journeys. They engaged their minds in such pursuits as would make them completely forget any yearning after pomp, dignity and renown, and desire for power or wealth. They spent their life in the desert, constantly mindful that death, natural or violent, was an ever-present fact. They had no commerce with the world, nor did the world have any business with them.
They trained their mental powers to such an extent that, to the exclusion of all else, they were able to penetrate to the true essence of prayer without the slightest prompting of the self ever occuring in their minds. In both worship and worldy transactions they made it their aim to steer clear of the controversies of the legists and they turned their back on anything that might cause doubt.
This is the mysticism of the masses: undergoing severe exercises without any due proportion-- failing from start to finish to recognize the right path....
Through such austerities, certain worthy aspirants were creating in
themselves a state similar to that of the inferior angels. Such people were known as "the changed ones".
There were others however, who were not inspired in this way, and yet at times certain visionary powers would make an appearance of sorts in them. As a result they would receive mystical revelations or hear voices from the unseen or even traverse the earth or walk on water.
The Sufi Master Junaid is the first person who went beyond such mystification and who , by adopting the middle course, was able to place every spiritual exercise where it rightly belonged. Every would-be sufi who came after him followed in Junaid's footsteps and is thus under an obligation to him whether he is aware of it or not.
The Teaching of Junaid
Briefly, the path of the Master, Junaid, is based on the purification of the five faculties-- namely, the self, the heart, the intellect, the spirit and the secret. There is a particular method of purification for each of them; and they each have their own properties and location in the human body.
In sufi terminology, the purification of the self, the heart and the intellect is known as the Way, whilst that of the spirit and the secret is termed "deep knowledge."
Confusion has arisen at this point as a result of careless interpretation of Sufi teaching. I should like to point out the principal cause of this confusion once and for all, so that it is not necessary to give a detailed account of it in every chapter. It should be realized that words like ruh (soul, spirit) and nafs (self, soul) are used in a great many senses. For example, sometimes the word "self" is used to mean the source of life; in this sense , the self is synonymous with the soul. Sometimes people use the word self to mean human nature, with its needs for food and drink, etc. On other occasions, where the word self is mentioned, what is meant is the carnal self...
As we have seen, human nature rules the heart and the intellect and has enslaved them both with the result that a great number of vices
arise. We name the sum total of these evils the Self.
Similarly, when people mention the "heart" they are sometimes referring to the coneshaped lump of flesh, while at other times they attempt to convey a mental faculty synonymous with the intellect.
However, what we mean here by [Heart] is that the spirits of the heart bear such mental attributes as anger and embarrassment, and in this the heart is assisted by both the intellect and the self.
The word "intellect" sometimes refers to knowledge, or the faculty which gives rise to knowledge, in this sense the intellect becomes merely an accidental corporeal property and not an eternal independent absolute. Elsewhere people speak of the intellect, but really mean the essence of the soul since its functions include understanding.
What we mean by intellect is the perceptive energy which imagines and verifies so that the heart and the self may follow its lead and a coordinating function may arise in the constitution of the perceptive faculty to which heart and self lend their support.
It has been established in the foregoing investigation that these three faculties pervade the whole body; however, the heart is rooted in the physical heart, the self is rooted in the liver, and the intellect is rooted in the brain.
In the same way, people at times, use the word "spirit" in the sense of the source of life; and sometimes they mean the gentle breeze which wafts through the body of flesh and blood. At other times they use it to refer to the angelic soul , which was created thousands of years before the creation of man.
What we mean by the Spirit in this context is precisely the heart after it has abandoned its baser impulses. When its affinity with the angelic and rational souls becomes predominant.
Similarly, the Secret is not ascribed any particular meaning either in common parlance, or in the Law. The word itself indicates concealment, but then each one of the subtle faculties is concealed. This is why people sometimes refer to the intellect and sometimes to the spirit as the Secret faculty.
What we intend to convey by the [Secret] is precisely the intellect after it has given up earthly inclinations and is governed by the impulses of the sublime world, thus attaining to the contemplation of the supreme manifestation.
In the course of our investigation it has been established that the Spirit faculty is supercorporeal but that its particular domain is the physical heart.
The Secret faculty is supercorporeal, likewise, but its particular sphere is the brain...
Because of variation in the technical terms used by Sufi writers, the intended meaning, may not be clear, and the text becomes difficult to understand. For example, when some Sufis expound on one of the states of the heart, they may go very deeply into the subject and then in the same breath, speak of a state of the spirit, as if it were an inner dimension of the heart. Again, when they discuss the love of the heart, they may take attachment, intimacy and attraction as its inner aspects. But all of these [attachment, intimacy and attraction] are states of the spirit, not states of the heart.
The same may be said of the term "certitude", which such writers have come to recognize as being a function of the intellect and from which they have derived a number of inner aspects. According to them the first stage is the knowledge of certainty, the second is the essence of certainty, while the third is the reality of certainty.
The thoughtful student should bear all of this in mind, and this avoids being confused by variations in terminology.
It should be realized that there is a strong bond between the heart and the self, as there is also between the intellect and the self. They are closely bound one to another like a hunting bow made of a combination of horn and wood woven together. By virtue of their close proximity, each component benefits from the special properties of the other. It is actually the property of the horn to become pliable when heated; but the wood also bends with it when it bends and moves with its movement. Solidity and hardness are the characteristic qualities of the wood; and indeed the horn also acquires these properties. Now when an adjustment of the bow is required, and it is desirable that this should be done in such a way as to maintain the balance which the form of the bow requires, then it is necessary that each of its characteristics should be attributed to its proper source, and that the extent of each modification should correspond to the strength of the original components.
Another analogy might be quicksilver, in which the characteristics of a liquid and a metal are intimately combined. Such then is the bond which gives rise to all the many mystical states.
As soon as pure sobriety , unalloyed establishment and absolute permanency come into being , then all these visions disappear and there remains neither ecstasy nor the ravings of the ecstatic. The Sufi is then indistinguishable from any other person.
Stages and States
... the term "stage" refers to an attribute which may be acquired by the seeker whilst on the path and which enables him to complete that journey. However, the term has a far wider range than this and embraces a whole variety of conditions, circumstances and capacities. A stage arises in one individual in one form and in a different form in someone else. The term "state" refers to the actual product of the stage: that is the particular mode in which it appears to someone in one particular occasion and according to his particular capacity. Hence, stage is regarded as an acquisition, while "state" is a gift.
For example, the abandonment of the requirements of the carnal and aggressive self is a stage , whereas the advantages arising from this -- namely, serenity and purity, and nobility of spirit-- these are a state.
Similarly, the impression which an exhortation may create in the mind of a seeker and which may eventually bring him to the stage of repentance, this too is a state.
When it is in the fundamental nature of the Self to require the satisfaction of its base desires, it is indispensable that it should be purified through repentance and renunciation. When its basic nature is irresolute and impetuous in the pursuit of its own requirements, then the necessary remedy is to place it in the power of the aggressive self so that the individual may be stirred up against himself and may begin to dislike himself and sit in judgement on himself. Many a time we have seen that man begins to rebuke himself, take himself to task, and express his regret and shame. This happens when the aggressive self dominates the carnal self.
However, this effect cannot be achieved unless the point has been fully understood and has struck deep into the heart. We have often observed that certain sayings impress the heart and that the impression can last a long time. This happens when the heart is ruled by the perceptive faculty. It is for this reason that the greatest Sufis have considered the rebuke to be the key to repentance.
It may happen that the person sees the world's vicissitudes and suddenlyrecoils from himself and desists from sin. Or it may be that he hears the sermon of the preacher at an opportune moment and his heart suddenly turns towards him. Or perhaps through association with men of god he may slowly become inclined to straightforwardness. Here the rebuke may be gradual rather than immediate, and it may give rise to passion.
The real nature of passion is to effect a change in the heart such that it is totally transformed and its hold over the bodily members is destroyed. Sometimes this passion may take the form of falling unconscious, sometimes of tearing one's clothes, or making other involuntary movements. At times it appears as weeping and grieving, at times as a simple hatred of everything except reality and being drawn towards reality.
By rebuke we mean the influx of the intellect into the heart . Passion is a function of the heart, and the control which it exerts over the self.
Afterwards wakefulness ensues, and that implies both vigilance and awareness. It is thanks to the intellect that one is able to recognize
disobedience for what it is, and hence to show anger and hatred towards it.
The intellect proceeds according to the dictates of the heart and is constantly thinking of ways to meet its requirements. Consequently the individual is able to abandon disobedience, change his former ways, adhere to vows of obedience, starve his own self of its fraudulent machinations and obliterate its obstinacy.
Thus the heart subjugates the bodily members, controls their habits, and brings them under its own control and direction. After this there comes abstinence from those pursuits which, though lawful, nonetheless hinder the work of the heart. Whether the hindrance be an external one, such as a worldly occupation which takes up most of one's time and does not allow one to busy oneself with matters of ultimate importance; or else the hindrance may be a mental one such as the love of property and people, since such love and affection are a hindrance to the sweet remembrance of god.
Similarly, to spend one's time in conversation with people or to engross oneself in poetry or intellectual matters, are equally repugnant to the heart.
There then comes a phase of taking judicious stock of oneself, moment by moment; that is, remaining constantly aware of one's state to see if one's time is passing in negligence and sin or whether it is spent in actions of devotion. If the desired objective is being furthered, we should thank god for that and think hard for ways to continue this trend and enhance it even. But if the reverse is the case , then we should repent anew.
This, then, is what constitutes the purification of the self, regardless of whether it is accomplished at the outset, or after the heart and the intellect have been purified. All of this is termed repentance.
The stage of repentance may have different forms. It is rather like when a young man attains maturity and the desire for the female sex makes its appearance in him: little by little the requirements of love , such as expending time and wealth and self in its pursuit enter into his heart, so many varied indications of his love appear. In reality, however, love appears in man in one and the same form, and merely produces all these different conditions which, in view of their common origin, the intellect considers as one.
In the same way, when a man's carnal self is subjugated and it accepts the control of the heart and intellect, so many different states appear, all of which the wise have subsumed under the name of "repentance". Thus the stage of repentance is one, but it bears many fruits and states.
In subjugating the self, the heart is assisted by four factors: eating little, sleeping little , speaking little, and associating little with others. It is just as one would whip and goad a restive horse into submission.
from The Altaf al-Quds of Shah Waliullah
TRANSLATED BY G. N. JALBANI
REVISED AND EDITED BY David Pendlebury
The Sacred Knowledge is regarded as a fundamental text in both East and West by students of Sufi thought. Through Professor Jalbani’s rendering, the book shows how the 18th century mystic of Delhi discharged his task. In Waliullah’s own words, ‘The purpose behind writing this discourse is that only those problems pertaining to perception and the mystical unveiling are mentioned.’
excerpts from The Sacred Knowledge, by Shah Waliullah of Delhi (d. 1762);
translated & edited by G.N. Jalbani and David Pendlebury (Octagon Press 1982)
Purification according to "the Law"
Here it is necessary to give a clear exposition of the signs which
characterize these three types, and also to mention the rules which the
lawgiver laid down for the purification within each of them of the three
faculties.
Then we can make a distinction between the form of purification which is
termed reformation, and another form of purification which has as its
outcome an actual change in the person's nature.
We can also mention the distinction which the lawgiver himself made between these two forms.
In discussing the form of the Law, which is given the name of Islam, we have in mind the bodily faculty.
What this means is that there is only an outward acknowledgement and
performance of what is required. The truth concerning this faculty is as
follows:
The heart, the intellect and the self in their capacity of maintaining the
limbs and organs of the body, merging in with them, and causing them to
perform their various functions, collectively receive the label of bodily
faculty. In other words, the term corresponds to that state where heart ,
intellect and self are completely absorbed in the service of the bodily
limbs and organs... it is this faculty that is generally under discussion in
the law, and it will be in the light of the functioning of this faculty that
reward or punishment will be meted out in the next world.
Thus the remedy fixed in the law for dealing with a scoundrel is merely an
external one. He is held in confinement whether he likes it or not so that
he has to desist from his crime.
...............
The following are the three basic types of hypocrite:
1. First there is the type of person who is ruled by his physical energy and his carnal self. Both his heart and intellect are subservient to these, and his aggressive and perceptive selves lend him their support. By nature, such a person goes wherever he likes without the permission of law or reason and does whatever he wishes. He becomes involved in love affairs, even though reason and law forbid it. If he is held up to shame by conventional standards, he pays this no heed whatsoever. He always keeps in mind some excuse or other for his behavior, and uses this to drive out any thought for the Law which may be lurking like a last grain of faith in the back of his mind.... such a hypocrite [is described] as deceitful... they try to deceive
god...
Sometimes this type of hypocrite sinks even lower than this and does not
take the slightest note of the law, being entirely satisfied with his
unspoken excuse-- though at times, conflict and contradiction may flare up
in his breast.
Or he may sink still lower and, holding firmly to his sense of license,
become totally indifferent to the prohibition of the law.
Occasionally he may sink to the lowest level of all and actually begin to
take pride in his sin and start to demonstrate his beauty.
A person of this type plunges himself into such indulgences as gluttony,
drinking, playing chess, gaming and setting animals to fight one another. He enjoys ease and fine living, and forever craves splendid clothes and finely decorated houses. The very thought of these things gives him pleasure, and his heart takes delight in seeking them. Even his intellect is likewise engaged in striving for them. He is angry with those who criticize such activities, and takes as his friend whoever approves of his pursuits. He shows aversion towards everything which tends to keep him away from his pleasures. Where friendship is concerned, he spends his wealth lavishly and gives freely of himself to help any friend in need. Conversely, if he has occasion to show hatred he thinks nothing of abusing, striking or even killing the offending person. He may keep a grudge concealed for a long time, but in the end it will come into the open. His intellect uses every possible device to conjure up the image of pleasure and it thinks up stratagems to obtain it. It removes any obstacles from his path and grants him license in anything he might consider himself unable to do.
2. The second type of hypocrite is one whose aggressive energy is excessive, with the result that his self and his intellect are subservient. Such a person is constantly engaged in gaining dominance over his fellows and revenging himself on those who put up any resistance. He can conceal a grudge for a long time, and is continuously thinking of killing, striking, overthrowing, or humiliating his adversaries. He accepts those that defer to him and seeks to overthrow anyone who happens to be his equal. The slightest word is enough to make him lose his temper and declare that he is not the sort of person who can brook any dishonor or threat....
... [he will ] go to extremes in the pursuit of his honor. In this respect, his
self obeys him and his intellect assists him. He is prepared to tolerate any
hardship if he can thereby give practical expression to his anger. With the
greatest ease , he devises plans to show his rancor and revenge.
Sometimes, on the other hand, he may be seized with such a degree of
friendship for people, or attachment to a custom , that he strives
valiantly on their behalf, without considering the prohibitions of law and
reason. It is an essential feature of his conduct, so he says, to remain
loyal to his friends, and it is an inherent part of his constitution to
abide by his own customs. He is not one of those shameless creatures who can change friends and customs from one moment to the next. In the opinion of the uninformed, such people with a marked aggressive drive are truly strong and superior to those who are driven by lust. However, tastes
differ.
3. The third type of hypocrite is one whose intelligence is confused. Or
perhaps his intellect may be sound, but he has nonetheless fallen into some sort of error [anthropomorphism, agnosticism...].
Alternatively , the situation may be that his intelligence has been
overrun by dark oppressive thoughts, so that he is no longer convinced
about anything and is thus unable to bring his intentions to any sort of
conclusion. Or it may be that he has gone too deeply into poetry or
mathematics and thus failed to give sufficiently deep thought to the law.
Thus there are basically three types of hypocrite; but owing to the fact
that the three types may be mixed together in varying combinations,
depending on the context and the activity in question, there are ultimately
innumerable different types.
The remedy established by the law giver for these various types of hypocrite is that they should live in such a way that their intellect should control their aggressive self, and the latter should control their carnal self. Each of these controls is maintained by appropriate actions.
... when the intellect is eventually convinced of [the benefits of following the Law], the nature of the aggressive self will be duly reformed. Thus, the individual will experience the fear of punishment, the hope of reward,
and the love of god in all his signs. Then the self may devote all its energy to this fear, hope and love, at the same time as subduing the aggressive self and shunning its actions.
God bestowed his favor upon the intellect, so that he might converse with it according to its nature. He gave it a certain degree of freedom in order to enable it to understand his attributes and in order to remove its suspicion and doubts. He also bestowed other favors on it, such as empowering it to rule over the aggressive self and deal with it according to
its nature in the light of the fear, hope and love of the benefactor, retaining those aspects of the aggressive nature which would be of value in eternity.
Furthermore, He allowed the aggressive self to rule over the animal self and to direct such of its activities as were desirable towards the life to come. As a result it became like someone who relinquished immediate gain in favor of the future life.
Basically, this method consists in following the natural equilibrium... and
so the bodily method is for the body to follow nature; while the spiritual
method consists in following a strong and balanced self.
To enlarge on this point: all individuals of whatever species differ from
one another; some manifest the specific form completely, while others ,
owing to inherent physical defects, do not receive every aspect of the
inherent imprint.
There are even some who are fundamentally at odds with the
characteristics of the species. For example, the specific human form
requires that sexual desire, anger and courage, should appear fully and
complete in man, not partially. In some men, all these emotions are indeed
manifested in a complete form; but in others they are only partially
apparent. There are others yet again in whom physical degeneracy has brought about undue timidity and impotence.
Man's internal constitution demands that the intellect should rule over the
aggressive self and the latter should control the carnal self.
Let us suppose there is a man on horseback who has taken a panther with him to go hunting. In such a stituation the essential requirement is that the rider should be able to control the panther, and that the panther should be able to catch the prey.
Essentially the law is in accord with a balanced natural disposition.
Thus if the intellect prevails over the aggressive self, and the latter
dominates the animal energies, a balanced state is produced in the
individual. He may then proceed to fix the suitable course for his animal
energies to follow in order to satisfy such needs as eating, drinking,
clothing, shelter, marriage, etc.-- in such a way that these do not clash or
conflict with his intellect nor do they impede his aggressive energy. In
this manner the reformation of the animal faculty is achieved.
The individual allows his aggressive faculty to pursue the middle course in
life, at the same time as avoiding any disturbance of the animal
energies....
Clearly the intellect has an important part to play in both these
processes. Practices have been established, by means of which the animal self can be made to obey both the aggressive self and the intellect-- such practices as the keeping of fasts and the performance of good acts for the expiation of sins. Here, both intellect and aggressive self combine to demand the performance of a particular act whether the animal self should wish it or not.
Similarly , a method has been found for the purification of the aggressive
energy, and this comprises perpetual service and the practice of audition.
The people who follow this course of purification fall into a number of categories.
First there are those whose heart faculty is well purified...friendship with
god and with his prophet and perpetual service have become their dominant characteristics. All their anger is vented on waging war on the enemies of god.
Then there are those whose carnal faculty is highly purified, and they are
entirely engrossed in giving up the charms of this transitory life.
Next come those whose intellectual faculty is very strong . They are
accordingly known as "the firmly rooted in knowledge".
Then there are people who , though they may not have achieved complete
purification, have nonetheless saved themselves from the evil of hypocrisy to a certain extent. These are called "the companions of the right hand".
There are yet other types of person, but to enumerate them all would go
beyond the scope of this present work.
Saying of Muhammad: That person in whom these three things are found is a pure hypocrite: first, when he makes a promise he does not fulfil it; second, when he disputes with someone he becomes abusive; and third, when something is entrusted to him he betrays his trust.
[The Koran] has drawn a very vivid picture of these three kinds of person and has removed the extraneous material which fools had allowed to be mixed into this spiritual method. Thus [God] prevented men from fasting
continuously and frowned on a life of isolation and seclusion. This was in order that the balance should not be lost on the scales of the spiritual method-- between internal constitution and the requirements of a healthy nature...
from The Altaf al-Quds of Shah Waliullah
TRANSLATED BY G. N. JALBANI
REVISED AND EDITED BY David Pendlebury
The Sacred Knowledge is regarded as a fundamental text in both East and West by students of Sufi thought. Through Professor Jalbani’s rendering, the book shows how the 18th century mystic of Delhi discharged his task. In Waliullah’s own words, ‘The purpose behind writing this discourse is that only those problems pertaining to perception and the mystical unveiling are mentioned.’
