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
Shah Waliullah of Delhi
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.’
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