The Sacred Knowledge (II)

excerpts from The Sacred Knowledge, by Shah Waliullah of Delhi (d. 1762);
translated & edited by G.N. Jalbani and David Pendlebury (Octagon Press 1982)


In trying to understand the various parts of the soul , it is important also 
to realize that every part has its own separate properties. In addition to 
this, each combination of parts has further distinct properties of its own. 
The soul of man is governed by these properties, both in this life and the 
life to come. 

The characteristic property of the airy soul is to reside in 
the material world and gather sustenance from the elements.

The airy soul is found in one of the following three states: 

First it may be ruled and driven by the limbs and organs of the body. Here 
it functions in a manner which accords entirely with their nature and 
conditioning; and it is completely submerged in them. The soul in this state 
is known as the animal soul.


Alternatively, it may avoid total submersion in the characteristics of the 
limbs and organs and come instead under the influence of those 
characteristics which are connected with the heart and the brain. It may 
either be that the limbs and organs fulfill and complete these latter 
characteristics, and are in fact a precondition of them; or else it may be 
that these characteristics are complete in themselves and that the actions 
of the limbs and organs are merely their necessary expression . In either 
case the soul in question is known as the human soul.


Thirdly, there are a number of means whereby the airy soul may be brought 
under control and subjection , in which case it becomes the angelic soul . 
The characteristic property of this soul is that it remains in the presence 
of the holy spirit which is established in the heavenly fold. The angelic 
soul maintains this link at all times and is firmly established in the 
exalted assembly, where it may effectively express itself according to its 
capacity. 

It is as a result of this that the Mysterious and Secret intimations of celestial souls are disclosed within the heart of man. In fact, the whole basis of the reward of the next world lies in the attraction which this part of the soul feels toward the heavenly fold. If within the airy soul there are attributes which are suited to that place, then the individual will find ease and comfort there. But if there are attributes  which bear no resemblance to that place, then he will be overwhelmed by fear and shame.

An analogy for the close bond between this airy soul and the sublime soul would be the fusion in quick silver of the properties of metal and liquid which are bound together in a knot so tight as to be impossible to unite. It is still possible nonetheless to discern the flow of the liquid in the mass of the metal. Similarly, the sublime soul and the airy soul are so strongly bonded that it is extremely difficult to separate one from the other.  Wherever one of them is drawn the other is inevitable drawn . Wherever one of them experiences pleasure or pain, so also in consequence does the other.

The characteristic property of the rational soul in relation to the airy 
soul is to combine and integrate the various parts of the latter-- just as 
we found in the case of the vegetable soul which lends a particular shape to 
the tree and closely combines them in such a way that even if the tree were 
to be severed from its roots it would take a long time for the component 
parts to separate once more.




In the same way, the rational soul connects up the various component parts 
of the airy soul into a single constitution . Now, if the airy soul should 
be cut off by death from this body of flesh and blood and the system of 
nutrition and procreation should thus break down completely, the airy soul 
still survives-- as long as the rational soul remains intact to manage it.



 In fact, the airy soul comprises a number of faculties which remain 
intact, the volition and the imaginative and retentive faculties. In the 
same way , firmly established characteristics , as well as constantly renewed 
intentions , persist unimpaired in their original condition. The eyes and 
the ears may be lost, but the common sense is there to do their work.




 During his long sojourn in the world, man uses his ears and eyes for 
perception and becomes thoroughly accustomed to this state of affairs. But 
after he has become separated from these organs, the common sense begins to 
serve the purpose of both ears and eyes--- either by virtue of the rational 
soul , or else due to the universal expediency which can supersede an
individuals particular objectives. The merest attention from the source of 
all bounty is sufficient to cause visible and audible forms to flow into it; 
just as when a man considers a set of premises a logical deduction flows into 
his faculty of understanding.


 The fundamental function of the rational soul is to lose itself in the 
universal soul and by a process of osmosis receive the impulse of the 
Greater Selfhood. Through the intermediary of the angelic soul it is able
to receive the inspiration of the angels and experience the vision of the heavenly fold. If a man's airy soul becomes the subject to his angelic soul. Then he becomes like one of the exalted assembly, or one of the angels of the lower assembly.

It is in the combinations between the airy soul and the two subtler parts
(the rational and angelic souls) that the 5 higher faculties are created. The secret circumstances of their birth are these:


Since both rational and angelic souls rely for their subsistence on the airy 
soul, they both bring their love and affection to bear on it. As a result, 
in the process of diversifying the faculties of the airy soul, the abundant 
grace of the subtler parts is in its turn further enhanced.


The faculty which has its basis in the liver is known as the carnal self;


The faculty which has its basis in the physical heart and which is the 
bearer of the individuals qualities is in fact called the heart;


While the faculty whose basis is in the brain and whose characteristic 
property is to apprehend concepts, whether imaginary or objectively real, is 
known as the intellect.


The self, the heart and the intellect all reside in the airy soul. However, 
the latter receives the enhancement of the two subtle parts just as the 
ground near to a spring receives its freshness and moisture-- or just as the 
body receives refreshment from the liver by means of the lymphatic system.


 Although each one of these faculties is originally created from all three 
parts, the self has an affinity with the airy soul, the intellect with the 
heavenly [angelic] soul, and the heart with the rational soul. This is why the 
ancients described the heart as the human faculty and called the intellect 
the tongue of the soul.


 When the seeker gains some freedom from the domination of the airy soul, he 
then has to do deal with the two subtler parts. At this stage his heart 
becomes his spirit and his intellect becomes his Secret faculty.


 The difference between the heart and the spirit is this: the heart is a function 
of the airy soul which has arisen from the depths of the physical body; but 
it is governed by the grace of the two subtle parts and is permeated by 
them. By spirit, we mean that the two subtle parts, intimately united, have 
clothed themselves in the finest garb of the airy soul on which they totally 
depend.


 The difference between the intellect and the secret faculty is that the 
former is a function of the airy soul; its location is in the brain, but it 
is governed by the grace of the two subtle parts and permeated by them. By 
Secret faculty we mean that the two subtle parts are bounded tightly 
together and dressed in the finest garment of the airy soul on which they 
depend.


 For this reason, the spirit is subtler than the heart, and the secret is 
brighter than the intellect.


The function of the heart is to experience love and longing, while that of 
the spirit is to experience intimacy.


 The function of the intellect is to gain certitude, while that of the Secret 
is to attain beatific vision.


 However, there are many gradations.


 When the seeker has become completely free of the airy soul, he has to 
deal with the two subtle parts which are as intimately conjoined as the 
liquid and metallic and properties of quicksilver.


 At this point the seekers state will come under one of the following headings:


 The angelic soul may exert its attraction, in which case the seeker will lose himself in the holy spirit and pass through annihilation in it to permanence and 
recollection of himself. This is the Prophetic inheritance.


Alternatively, the rational soul may exert its attraction, and then the 
seeker will be annihilated in the Greater Selfhood, attain permanence, and 
come to himself again. This is the stage of Major Sainthood.


Thirdly, the seeker may attain a balanced combination of both these stages. 
This stage is known as Union of Union. There are two ways in which the 
person who attains to this stage may be remembered. Sometimes he is 
remembered from the standpoint of the universal soul; and the impulse of the 
Greater Selfhood descends and permeates him. At other times he is remembered 
from the standpoint of the holy spirit, and the impulses of the exalted 
assembly descend into him by a a process analogous to osmosis....


Shah Waliullah of Delhi
A GREAT RELIGIOUS teacher of the 18th century, Shah Waliullah of Delhi distinguished himself as a major thinker from the age of fifteen. He returned to the essentials of Sufi experience in order to show that essentially Sufism is one discipline. Shah Waliullah is considered to be the bridge between the medieval and the modern in Islamic thought.