PART I:
Note that the translators Preface, Acknowledgement and
Introduction are not included here. The translator or Publisher appeared
to be biased against Islam and so these sections of the book tended to
show this. So we omitted them. Also editing notes were added a couple of
times to this translation. You will see where this was done by the use
of square [brackets] so that al-Ghazzali's words (via the translator) were
not altered at all except that occasionally paragraph endings were
shortened (i.e. paragraph endings were altered by adding line returns)
so as to make this monograph more readable -- Editor
THE NICHE FOR LIGHTS
Mishkât al-Anwâr
by al-Ghazzali
translated by W. H. T. Gairdner
Praise to ALLAH! who poureth forth light; and giveth sight;
and, from His mysteries' height, removes the veils of night!
And Prayer for MUHAMMED! of all lights the Light; Sire
of them that do the right; Beloved of The Sovereign of Might; Evangelist
of the forgiven in his sight; to Him devoted quite; to sinner and to infidel
the Arm that knows to fight and smile!
You have asked me, dear brother--and may Allâh decree
for you the quest of man's chiefest bliss, make you candidate for the Ascent
to the highest height anoint your vision with the light of Reality, and
purge your inward parts from all that is not the Real!--You have asked
me, I say, to communicate to you the mysteries of the Lights Divine, together
with the allusions behind the literal meaning of certain texts in the Qur'an
and certain sayings in the Traditions.
And principally this text:
"Allâh is the Light of the Heavens
and of the Earth. The similitude of His Light is as it were a Niche wherein
is a Lamp: the Lamp within a Glass: the Glass as it were a pearly Star.
From a Tree right blessed is it lit, an Olive-tree neither of the East
nor of the West, the Oil whereof were well-nigh luminous though Fire touched
it not: Light upon Light! Allah doth guide whom He will to His Light:
Allah doth set forth Parables for men: and Allah doth know all things.
([Qur'an] 24:35)
What is the significance of His comparison of LIGHT
with Niche, and Glass, and Lamp, and Oil, and Tree?
And this Tradition
"Allâh hath Seventy
Thousand Veils of Light and Darkness: were He to withdraw their curtain,
then would the splendors of His Countenance surely consume everyone who
apprehended Him with his sight."
Such is your request. But in making it you have assayed
to climb an arduous ascent, so high that the height thereof cannot be so
much as gauged by mortal eyes. You have knocked at a locked door which
is only opened to those who know and "are established in knowledge." Moreover,
not every mystery is to be laid bare or made plain, but,
"Noble hearts seal mysteries
like the tomb."
Or, as one of those who know has said--
"To divulge the secret of the Godhead is to deny
God."
Or, as the Prophet has said--
"There is a knowledge
like the form of a hidden
thing, known to none save those
who know God."
If then these speak of that secret, only the Children
of Ignorance will contradict them. And howsoever many these Ignorants be,
the
Mysteries must from the gaze of sinners be kept inviolate.
But I believe that your heart has been opened by the Light
and your consciousness purged of the darkness of Ignorance. I will, therefore,
not be so meager as to deny you direction to these glorious truths in all
their fineness and all their divineness; for the wrong done in keeping
Wisdom from her Children is not less than that of yielding her to those
who are Strangers to her. As the poet hath it--
"He who bestoweth Knowledge on fools loseth it,
And he who keepeth the deserving from her doeth a wrong."
You must, however, be content with a very summarized
explanation of the subject; for the full demonstration of my theme would
demand a treatment of both its principles and its parts for which my time
is at present insufficient, and for which neither my mind nor my energies
are free. The keys of all hearts are in the hands of Allah: He opens them
when He pleases, as He pleases, and with what He pleases. At this time,
then, it shall suffice to open up to you three chapters or parts, whereof
the first is as hereunder follows.
LIGHT, AND LIGHTS: PRELIMINARY STUDIES
1. "Light" as Physical
Light; as the Eye; as the Intelligence
The Real Light is Allâh; and the name "light" is
otherwise only predicated metaphorically and conveys no real meaning.
To explain this theme: you must know that the word light
is employed with a threefold signification: the first by the Many, the
second by the Few, the third by the Fewest of the Few. Then you must know
the various grades of light that relate to the two latter classes, and
the degrees of the reality appertaining to these grades, in order that
it may be disclosed to you, as these grades become clear, that ALLAH is
the highest and the ultimate Light: and further, as the reality appertaining
to each grade is revealed, that Allâh alone is the Real, the True
Light, and beside Him there is no light at all.
Take now the first signification. Here the word light
indicates a phenomenon. Now a phenomenon, or appearance, is a relative
term, for a thing necessarily appears to, or is concealed from, something
other than itself; and thus its appearance and its non-appearance are both
relative. Further, its appearance and its non-appearance are relative to
perceptive faculties; and of these the most powerful and the most conspicuous,
in the opinion of the Many, are the senses, one of which is the sense of
sight. Further, things in relation to this sense of sight fall under these
categories:
1 that which by itself is not visible,
as dark bodies;
2 that which is by itself visible,
but cannot make visible anything else, such as luminaries like the stars,
and fire before it blazes up;
3 that which is by itself visible,
and also makes visible, like the sun and the moon, and fire when it blazes
up, and lamps. Now it is in regard to this third category that the name
"light" is given: sometimes to that which is effused from these luminaries
and falls on the exterior of opaque bodies, as when we say "The earth is
lighted up", or "The light of the sun falls on the earth", or "The lamp-light
falls on [a] wall or on [a] garment"; and sometimes to the luminaries themselves,
because they are self luminous. In sum, then, light is an expression for
that which
is by itself visible and makes other things visible,
like the sun. This is the definition of, and the reality concerning, light,
according to its first signification.
We have seen that the very essence of light is appearance
to a percipient; and that perception depends on the existence of two things
-- light and a seeing eye. For, though light is that which appears and
causes-to-appear, it neither appears nor causes-to-appear to the blind.
Thus percipient spirit is as important as perceptible light quâ
necessary element of perception; nay, 'tis the more important, in that
it is the percipient spirit which apprehends and through which apprehension
takes place; whereas light is not apprehensive, neither does apprehension
takes place through it, but merely when it is present. By the word light,
in fact, is more properly understood that visualizing light which we call
the eye. Thus men apply the word light to the light of the eye, and say
of the weak sighted that "the light of his eye is weak", and of
the blear eyed that "the light of his vision is impaired," and of
the blind that "his light is quenched."
Similarly of the pupil of the eye it is said that it concentrates
"the light of vision, and strengthens it, the eye-lashes being given by
the divine wisdom a black colour, and made to compass the eye every way
round about, in order to concentrate its "light." And of the white of the
eye it is said that it disperses the "light of the eye" and weakens it,
so that to look long at a bright white surface, or still more at the sun's
light, dazzles "the light of the eye" and effaces it, just as the weak
are effaced by the side of the strong. You understand, then, that percipient
spirit is called light; and why it is so called; and why it is more properly
so called. And this is the second signification, that employed by the Few.
You must know, further, that the light of physical sight
is marked by several kinds of defects. It sees others but not itself. Again,
it does not see what is very distant, nor what is very near, nor what is
behind a veil. It sees the exterior of things only, not their interior;
the parts, not the whole; things finite, not things infinite. It makes
many mistakes in its seeing, for what is large appears to its vision small;
what is far, near; what is at rest, at motion; what is in motion, at rest.
Here are seven defects inseparably attached to the physical eye. If, then,
there be such an Eye as is free from all these physical defects, would
not it, I ask, more properly be given the name of light? Know, then,
that there is in the mind of man an eye, characterized by just this perfection
-- that which is variously called Intelligence, Spirit, Human Soul.
But we pass over these terms, for the multiplicity of
the terms deludes the man of small intelligence into imagining a corresponding
multiplicity of ideas. We mean simply that by which the rational man is
distinguished from the infant in arms, from the brute beast, and from the
lunatic. Let us call it the Intelligence, following the current
terminology. So, then, the intelligence is more properly called Light than
is the eye, just because in capacity it transcends these seven defects.
Take the first. The eye does not behold itself,
but the intelligence does perceive itself as well as others; and it perceives
itself as endowed with knowledge, power, etc., and perceives its own knowledge
and perceives its knowledge of its own knowledge, and its knowledge of
its knowledge of its own knowledge, and so on ad infinitum. Now,
this is a property which cannot conceivably be attributed to anything which
perceives by means of a physical instrument like the eye. Behind this,
however, lies a mystery the unfolding of which would take long.
Take, now, the second defect: the eye does not
see what is very near to it nor what is very far away from it; but to the
intelligence near and far are indifferent. In the twinkling of an eye it
ascends to the highest heaven above, in another instant to the confines
of earth beneath. Nay, when the facts are realized, intelligence is revealed
as transcending the very idea of "far" and "near," which occur between
material bodies; these compass not the precincts of its holiness, for it
is a pattern or sample of the attributes of Allâh. Now the sample
must be commensurate with the original, even though it does not rise to
the degree of equality with it. And this may move you to set your mind
to work upon the true meaning of the tradition: "Allah created Adam
after His own likeness." But I do not think fit at the present time
to go more deeply into the same.
The third defect: the eye does not perceive what
is behind the veil, but the intelligence moves freely about the Throne,
the Sedile, and everything beyond the veil of the Heavens, and likewise
about the Host Supernal, and the Realm Celestial, just as much as about
its own world, and its propinquity, (that is its own) kingdom. The realities
of things stand unveiled to the intelligence. Its only veil is one which
it assumes of its own sake, which resembles the veil that the eye assumes
of its own accord in the closing of its eyelids. But we shall explain this
more fully in the third chapter of this work.
The fourth defect: the eye perceives only the exterior
surfaces of things, but not their interior; may, the mere moulds and forms,
not the realities; while intelligence breaks through into the inwardness
of things and into their secrets; apprehends the reality of things and
their essential spirits; elicits their causes and laws -- from what they
had origin, how they were created, of how many ideal forms they are composed,
what rank of Being they occupy, what is their several relation to all other
created things, and much else, the exposition of which would take very
long; wherein I think good to be brief.
The fifth: the eye sees only a fraction of what
exists, for all concepts, and many precepts, are beyond its vision; neither
does it apprehend sounds, nor yet smells, nor tastes, nor sensations of
hot and cold, nor the percipient faculties, by which I mean the faculties
of hearing, of smelling, of tasting. nay, all the inner psychical qualities
are unseen to it, joy, pleasure, displeasure, grief, pain, delight, love,
lust, power, will, knowledge, and innumerable other existences. Thus it
is narrow in its scope, limited in its field of action, unable to pass
the confines of the world of colour and form, which are the grossest of
all entities; for natural bodies are in themselves the grossest of the
categories of being, and colour and form are the grossest of their properties.
But the domain of intelligence is the entirety of existence,
for it both apprehends the entities we have enumerated, and has free course
among all others beside (and they are the major part), passing upon them
judgements that are both certain and true. To it, therefore, are the inward
secrets of things manifest, and the hidden forms of things clear.
Then tell me by what right the physical eye is given equality
with the intelligence in claiming the name of Light? No verily! it is only
relatively light; but in relation to the intelligence it is darkness. Sight
is but one of the spies of Intelligence who sets it to watch the grossest
of his treasures, namely, the treasury of colours and forms; bids it carry
reports about the same to its Lord, who then judges thereof in accordance
with the dictates of his penetration and his judgement. Likewise are all
the other faculties but Intelligence's spies -- imagination, fantasy, thought,
memory, recollection; and behind them are servitors and retainers, constrained
to his service in this present world of his. These, I say, he constrains,
and among these he moves at will, as freely as monarch constrains his vassals
to his service, yea, and more freely still. But to expound this would take
us long, and we have already treated of it in the book of my Ihyâ`
al-`Ulûm, entitled "The Marvels of the Mind".
The sixth: the eye does not see what is infinite.
What it sees is the attributes of known bodies, and these can only be conceived
as finite. But the intelligence apprehends concepts, and concepts cannot
be conceived as finite. True, in respect of the knowledge which has actually
been attained, the content actually presented to the intelligence is no
more than finite, but potentially it does apprehend that which is infinite.
It would take too long to explain this fully, but if you desire an example,
here is one from arithmetic. In this science the intelligence apprehends
the series of integers, which series is infinite; further, it apprehends
the coefficients of two, three, and all the other integers, and to these
also no limit can be conceived; and it apprehends all the different relations
between numbers, and to these also no limit can be conceived; and finally
it apprehends its own knowledge of a thing, and its knowledge of its knowledge
of its knowledge of that thing; and so on, potentially, to infinity.
The seventh: the eye apprehends the large as small.
It sees the sun the size of a bowl, and the stars like silver pieces scattered
upon a carpet of azure. But intelligence apprehends that the stars and
the sun are larger, times upon times, than the earth. To the eye the stars
seem to be standing still, and the boy to be getting no taller. But the
intelligence sees the boy moving constantly as he grows; the shadow lengthening
constantly; and the stars moving every instant, through distances of many
miles. As the Prophet said to Gabriel, asking: "Has the sun moved?" And
Gabriel. answered: "No -- Yes." "How so?" asked he; and the other replied:
"Between my saying No and Yes it has moved a distance equal to five hundred
years." And so the mistakes of vision are manifold, but the intelligence
transcends them all.
Perhaps you will say, we see those who are Possessed of
intelligence making mistakes nevertheless, I reply, their imaginative and
fantastic faculties often pass judgements and form convictions which they
think are the judgements of the intelligence. The error is therefore to
be attributed to those lower faculties. See my account of all these faculties
in my Mî`âr al-`Ilm and Mahakk al-Nazar.
But when the intelligence is separated from the deceptions of the fantasy
and the imagination, error on its part is inconceivable; it sees things
as they are. This separation is, however, difficult, and only attains perfection
after death. Then is error unveiled, and then are mysteries brought to
light, and each one meets the weal or the woe which he has already laid
up for himself, and "beholds a Book, which reckons each venial and each
mortal sin, without omitting a single one".
In that hour it shall be said unto him: "We have stripped
from thee the Veil that covered thee and thy vision this day is iron."
Now that covering Veil is even that of the imagination and the fantasy;
and therefore the man who has been deluded by his own fancies, his false
beliefs, and his vain imaginations, replies: "Our Lord! We have seen
Thee and heard Thee! O send us back and we will do good. Verily
now we have certain knowledge!"
From all which you understand that the eye may more justly
be called Light than the light (so called) which is apprehended by sense;
and further that the intelligence should more properly be called Light
than the eye. It would be even true to say that between these two there
exists so great a difference in value, that we may, nay we must, consider
only the INTELLIGENCE as deserving the name Light at all.
2. The Koran as the
Sun of the Intelligence
Further you must notice here, that while the intelligence
of men does truly see, the things it sees are not all upon the same plane.
Its knowledge is in some cases, so to speak, given, that is, present
in the intelligence, as in the case of axiomatic truths, e.g. that the
same thing cannot be both with and without an origin; or existent and non-existent;
or that the same proposition cannot be both true and false; or that the
judgement which is true of one thing is true of an identically similar
thing; or that, granted the existence of the particular, the existence
of the universal must necessarily follow.
For example, granted the existence of black, the existence
of "colour" follows; and the same with "man" and "animal"; but the converse
does not present itself to the intelligence as necessarily true; for "colour"
does not involve "black", nor does "animal" involve "man". And there are
many other true propositions, some necessary, some contingent, and some
impossible. Other propositions, again, do not find the intelligence invariably
with them, when they recur to it, but have to shake it up, arouse it, strike
flint on steel, in order to elicit its spark. Instances of such propositions
are the theorems of speculation, to apprehend which the intelligence has
to be aroused by the dialectic (kalâm) of the philosophers.
Thus it is when the light of philosophy dawns that man sees actually, after
having before seen potentially. Now the greatest of philosophies is the
word (kalâm) of Allah in general, and the Koran in particular.
Therefore the verses of the Koran, in relation to intelligence,
have the value of sunlight in relation to the eyesight, to wit, it is by
this sunlight that the act of seeing is accomplished. And therefore the
Koran is most properly of all called Light, just as the light of the sun
is called light. The Koran, then, is represented to us by the sun, and
the intelligence by the Light of the Eye, and hereby we understand the
meaning of the verse, which said: "Believe then on Allâh and His
Prophet, and the Light which We caused to descend;" and again: "There
hath come a sure proof from your Lord, and We have caused a clear Light
to descend."
3. The Worlds Visible
and Invisible: with their Lights
You have now realized that there are two kinds of eye,
an external and an internal; that the former belongs to one world, the
World of Sense, and that internal vision belongs to another world altogether,
the World of the Realm Celestial; and that each of these two eyes has a
sun and a light whereby its seeing is perfected; and that one of these
suns is external, the other internal, the former belonging to the seen
world, viz. the sun, which is an object of sense. perception, and the other
internal, belonging to the world of the Realm Celestial, viz. the Koran,
and other inspired books of Allah.
If, then, this has been disclosed to you thoroughly and
entirely, then one of the doors of this Realm Celestial has been opened
unto you. In that world there are marvels, in comparison with which this
world of sight is utterly condemned. He who never fares to that world,
but allows the limitations of life in this lower world of sense to settle
upon him, is still a( brute beast, an excommunicate from that which constitutes
us men; gone astray is he more than any brute beast, for to the brute are
not vouched the wings of flight, on which to fly away unto that invisible
world.
"Such men," the Koran says, "are cattle, nay, are yet
further astray!" As the rind is to the fruit; as the mould or the form
in relation to the spirit, as darkness in relation to light; as infernal
to supernal; so is this World of Sense in relation to the world of the
Realm Celestial. For this reason the latter is called the World Supernal
or the World of Spirit, or the World of Light, in contrast with the World
Beneath, the World of Matter and of Darkness.
But do not imagine that I mean by the World Supernal the
World of the Heavens, though they are "above" in respect of part of our
world of sense perception. These heavens are equally present to our apprehension,
and that of the lower animals. But a man finds the doors of the Realm Celestial
closed to him, neither does he become of or belonging to that Realm unless
"this earth to him be changed into that which is not earth, and likewise
the heavens"; unless, in short, all that comes within the ken of his
sense and his imagination, including the visible heavens, cause to be his
earth, and his heaven come to be all that transcends his sense. This is
the first Ascension for every Pilgrim, who has set out on his Progress
to approach the Presence Dominical.
Thus mankind was consigned back to the lowest of the low,
and must thence rise to the world of highest height. Not so is it with
the Angels; for they are part of the World of the Realm Celestial, floating
ever in the Presence of the Transcendence, whence, they gaze down upon
our World Inferior. Thereof spoke the Prophet in the Tradition: "Allâh
created the creation in darkness, then sent an effusion of His light upon
it," and "Allâh hath Angels, beings who know the works often
better than they know them themselves."
Now the Prophets, when their ascents reached unto the
World of the Realm Celestial, attained the uttermost goal, and from thence
looked down upon a totality of the World Invisible; for he who is in the
World of the Realm Celestial is with Allâh, and hath the keys of
the Unseen. I mean that from where he is the causes of existing things
descend into the World of Sense; for the world of sense is one of the effects
of yonder world of cause, resulting from it just as the shadow results
from a body, or as fruit from that which fluctuates, or as the effect from
a cause. Now the key to this knowledge of the effect is sought and found
in the cause.
And for this reason the World of Sense is a type of the
World of the Realm Celestial, as will appear when we explain the NICHE,
the LAMP, and the TREE. For the thine, compared is in some sort parallel,
and bears resemblance, to the thing compared therewith, whether that resemblance
be remote or near: a matter, again, which is unfathomably deep, so that
whoever has scanned its inner meaning had revealed to him the verities
of the types in the Koran by an easy way.
I said that everything that sees self and not self deserves
more properly the name of Light, while that which adds to these two functions
the function of making the not self visible, still more properly deserves
the name of Light than that which has no effect whatever beyond itself.
This
is the light which merits the name of "Lamp Illumining", because
its light is effused upon the not-self. Now this is the property of the
transcendental prophetic spirit, for through its means are effused the
illuminations of the sciences upon the created world. Thus is explained
the name given by Allâh to Mohammed, "Illumining." Now all
the Prophets are Lamps, and so are the Learned but the difference between
them is incalculable.
4. These Lights
as Lamps Terrestrial and Celestial:
with their Order and Grades
If it is proper to call that from which the light of vision
emanates a "Lamp Illumining", then that from which the Lamp is itself lit
may neatly be symbolized by Fire. Now all these Lamps Terrestrial
were originally lit from the Light Supernal alone; and of the transcendental
Spirit of prophecy it is written that "Its oil were well nigh luminous
though fire touched it not"; but becomes "very light upon light"
when touched by that Fire.
Assuredly, then, the kindling source of those Spirits
Terrestrial is the divine Spirits Supernal, described by Ali and Ibn Abbas,
when they said that "Allâh hath an Angel with countenances seventy
thousand, to each countenance seventy thousand mouths, in each mouth seventy
thousand tongues wherewith he laudeth God most High". This is he who is
contrasted with all the angelic host, in the words: "On the day whereon
THE SPIRIT
ariseth and the Angels, rank on rank." These Spirits
Celestial, then, if they be considered as the kindling-source of the Lamps
Terrestrial, can be compared alone with "Fire". And that kindling
is not perceived save "on the Mountain's side".
Let us now take these Lights Celestial from which are
lit the Lamps Terrestrial, and let us rank them in the order in which they
themselves are kindled, the one from the other. Then the nearest to the
fountain-head will be of all others the worthiest of the name of Light
for he is the highest in order and rank. Now the analogy for this graded
order in the world of sense can only be seized by one who sees the light
of the moon coming through the window of a house, falling on a mirror fixed
upon a wall, which reflects that light on to another wall, whence it in
turn is reflected on the floor, so that the floor becomes illuminated therefrom.
The light upon the floor is owed to that upon the wall, and the light on
the wall to that in the mirror, and the light in the mirror to that from
the moon, and the light in the moon to that from the sun, for it is the
sun that radiates its light upon the moon. Thus these four lights are ranged
one above the other, each one more perfect than the other; and each one
has a certain rank and a proper degree which it never passes beyond.
I would have you know, then, that it has been revealed
to the men of Insight that even so are the Lights of the Realm Celestial
ranged in an order; and that the highest is the one who is nearest to the
Ultimate Light. It may well be, then, that the rank of Seraphim is above
the rank of Gabriel; and that among them is that Nighest to Allâh,
he whose rank comes nighest to the Presence Dominical which is the Fountainhead
of all these lights; and that among these is a Nighest to Man, and that
between these two are grades innumerable, whereof all that is known is
that they are many, and that they are ordered in rank and grade, and that
as they have described themselves, so they are indeed -- "Not one of
us but has his determined place and standing," and "We are verily
the ranked ones; we are they in whose mouth is Praise."
5. The Source of all
these Grades of Light: ALLAH
The next thing I would have you know is that these degrees
of light do not ascend in an infinite series, but rise to a final Fountain-head
who is Light in and by Himself, upon Whom comes no light from any external
source, and from Whom every light is effused according to, its order and
grade.
Ask yourself, now whether the name Light is more due to
that which is illumined and borrows its light from an external source;
or that which in itself is luminous, illuminating all else beside? I do
not believe that you can fail to see the true answer, and thus conclude
that the name light is most of all due to this LIGHT SUPERNAL, above Whom
there is no light at all, and from Whom light descends upon all other things.
Nay, I do not hesitate to say boldly that the term "light"
as applied to aught else than this primary light is purely metaphorical;
for all others, if considered in themselves, have, in themselves and by
themselves, no light at all. Their light is borrowed from a foreign source;
which borrowed illumination has not any support in itself, only in something
not-itself.
But to call the borrower by the same name as the lender
is mere metaphor. Think you that the man who borrows riding habit, saddle,
horse, or other riding beast, and mounts the same when and as the lender
appoints, is actually, or only metaphorically, rich? Or is it the lender
who alone is rich? The latter, assuredly!
The borrower remains in himself as poor as ever, and only
of him who made the loan and exacts its return can richness be predicated
-- Him who gave and can take away. Therefore, the Real Light is He in Whose
hand lies creation and its destinies; He who first gives the light and
afterwards sustains it. He shares with no other the reality of this name,
nor the full title to the same; save in so far as He calls some other by
that name, deigns to call him by it in the same way as a Liege Lord deigns
to give his vassal a fief, and therewith bestows on him the title of lord.
Now when that vassal realizes the truth, he understands that both he and
his are the property of his Liege, and of Him alone, a property shared
by Him with no partner in the world.
You now know that Light is summed up in appearing and
manifesting, and you have ascertained the various gradations of the same.
You must further know that there is no darkness so intense as the darkness
of No-being.
For a dark thing is called "dark" simply because it cannot
appear to anyone's vision; it never comes to exist for sight, though it
does exist in itself. But that which has no existence for others nor for
itself is assuredly the very extreme of darkness. In contrast with it is
Being, which is, therefore, Light; for unless a thing is manifest in itself,
it is not manifest to others. Moreover, Being is itself divided into that
which has being in itself, and that which derives its being from not-itself.
That being of this latter is borrowed, having no existence by itself. Nay,
if it is regarded in and by itself, it is pure not-being. Whatever being
it has is due to its relation to a not-itself; and this is not real being
at all, as you learned from my parable of the Rich and the Borrowed Garment.
Therefore, Real Being is Allâh most High, even as Real Light is likewise
Allâh.
6. The Mystic Verity
of Verities
It is from this starting point that Allâh's gnostics
rise from metaphors to realities, as one climbs from the lowlands to the
mountains; and at the end of their Ascent see, as with the direct sight
of eye-witnesses, that there is nothing in existence save Allâh alone,
and that "everything perisheth except His Countenance, His Aspect"
(wajh); not that it perisheth at some particular moment, but rather
it is sempiternally a perishing thing, since it cannot be conceived except
as perishing.
For each several thing other than Allâh is, when
considered in and by itself, pure not-being; and if considered from the
"aspect" (wajh) to which existence flows from the Prime Reality,
it is viewed as existing, but not in itself, solely from the "aspect" which
accompanies Him Who gives it existence. Therefore, the God-aspect is the
sole thing in existence. For everything has two aspects, an aspect to itself
and an aspect to its Lord: in respect of the first, it is Not-being; but
in respect of the God-aspect, it is Being.
Therefore there is no
Existent except God and the God-aspect, and therefore all things are perishing
except the God-aspect from and to all eternity. These gnostics, therefore,
have no need
await the arising of the Last Uprising in order to hear
the Creator proclaim,
"To whom is the power this day? To ALLAH!
the
One, the Not-to-be-withstood"; for that summons is.. pealing in their
ears always and for ever. Neither do they understand by the cry "Allah
is most great" (Allâhu akbar) that He is only "greater" than
others. God forbid! For in. all existence there is beside Him none for
Him. to exceed in greatness. No other attains so much as to the degree
of co-existence, or of subsequent existence, nay of existence at all, except
from the Aspect that accompanies Him. All existence is, exclusively, His
Aspect. Now it is impossible that He should be "greater"' than His own
Aspect.
The meaning is rather that he is too absolutely Great
to be called Greater, or Most Great, by way of relation or comparison --
too Great for anyone, whether Prophet or Angel, to grasp the real nature
of His Greatness. For none knows Allah with a real knowledge but He Himself;
for every, known falls necessarily under the sway and within the province
of the Knower; a state: which is the very negation of all Majesty, all
"Greatness". The full proof whereof I have given in my al-Maqsad
al-Asnâ fî ma`ânî asmâ'i llâhi-l Husnâ.
These gnostics, on their return from their Ascent into
the heaven of Reality, confess with one voice that they saw nought existent
there save the One Real. Some of them, however, arrived at this scientifically,
and others experimentally and subjectively. From these last the plurality
of things fell away in its entirety. They were drowned in the absolute
Unitedness, and their intelligences were lost in Its abyss. Therein became
they as dumbfounded things.
No capacity remained within them save to recall ALLAH;
yea, not so much as the capacity to recall their own selves. So there remained
nothing with them save ALLAH. They became drunken with a drunkenness wherein
the sway of their own intelligence disappeared; so that one exclaimed,
"I am The ONE REAL!" and another, "Glory be to ME! How great is MY glory!"
and another, "Within this robe is nought but Allâh!" ... But the
words of Lovers Passionate in their intoxication and ecstasy must be hidden
away and not spoken of . . . Then when that drunkenness abated and they
came again under the sway of the intelligence, which is Allâh's balance
scale upon earth, they knew that that had not been actual Identity, but
only something resembling Identity; as in those words of the Lover at the
height of his passion:--
"I am He whom I love and He whom I love is I;
We are two spirits immanent in one body." -- al-Hallaj
For it is possible for a man who has never seen a mirror
in his life, to be confronted suddenly by a mirror, to look into it, and
to think that the form which he sees in the mirror is the form of the mirror
itself, "identical" with it. Another might see wine in a glass, and think
that the wine is just the stain of the glass. And if that thought becomes
with him use and wont, like a fixed idea with him, it absorbs him wholly,
so that he sings:--
"The glass is thin, the wine is clear!
The twain are alike, the matter is perplexed:
For 'tis as though there were wine and no wineglass there
Or as though mere were wine-glass and nought of wine!"
Here there is a difference between saying, "The wine is the
wine-glass," and saying, "'tis as though it were the wine-glass."
Now, when this state prevails, it is called in relation
to him who experiences it, Extinction, nay, Extinction
of Extinction, for the soul has become extinct to itself, extinct
to its own extinction; for it becomes unconscious of itself and unconscious
of its own unconsciousness, since, were it conscious of its own unconsciousness,
it would be conscious of itself. In relation to the man immersed in this
state, the state is called, in the language of metaphor, "Identity"; in
the language of reality, "Unification." And beneath these verities also
lie mysteries which we are not at liberty to discuss.
7. The "God-Aspect":
an "advanced"
Explanation of the Relation of these Lights
to ALLAH
It may be that you desire greatly to know the aspect (wajh)
whereby Allâh's light is related to the heavens and the earth, or
rather the aspect whereby He is in Himself the Light of heavens and earth.
And this shall assuredly not be denied you, now that you
know that Allâh is Light, and that beside Him there is no light.
and that He is every light, and that He is the universal light: since light
is an expression for that by which things are revealed; or., higher still,
that by and for which they are revealed; yea, and higher still, that by,
for, and from which they are revealed: and now that, you know, too that,
of everything called light, only that by, for, and from which things are
revealed is real -- that Light beyond which there is no light to
kindle and feed its flame, for It is kindled and fed in itself, from Itself,
and for Itself, and from no other source at all.
Such a conception, such a description, you are now assured,
can be applied to the Great Primary, alone. You are also assured that the
heavens and the earth are filled with light appertaining to those two fundamental
light planes, our Sight and our Insight; by which I mean
our senses and our intelligence. The first kind of light is what
we see in the heavens -- sun and moon and stars; and what we see in earth
-- that is, the rays which are poured over the whole face of the earth,
making visible all the different colours and hues, especially in the season
of spring; and over all animals and plants and things, in all their states:
for without these rays no colour would appear or even exist.
Moreover, every shape and size which is visible to perception
is apprehended in consequence of colour, and it is impossible to conceive
of apprehending them without colour. As for the other ideal, intelligential
Lights, the World Supernal is filled with them -- to wit, the angelic substance;
and the World Inferior is also full of them-- to wit, animal life and human
life successively. The order of the World Inferior is manifested by means
of this inferior human light; while the order of the World Supernal is
manifested by means of that angelical light. This is the order alluded
to in the passage in the Koran, "He it is Who has formed you from the
earth, and hath peopled it with you, that He might call you Successors
upon the earth" . . . and "Maketh you Successors on the earth,"
and "Verily I have set in the earth a Successor" (Khalîfa).
Thus you see that the whole world is all filled with the
external lights of perception, and the internal lights of intelligence;
also that the lower lights are effused or emanate the one from the other,
as light emanates or is effused from a lamp; while the Lamp itself is the
transcendental Light of Prophecy; and that, the transcendental Spirits
of Prophesy are lit from the Spirit Supernal, as the lamp is lit from fire;
and that the Supernals are lit the one from the other; and that their order
is one of ascending grades: further, that these all rise to the Light of
Lights, the Origin and Fountainhead of lights, and that is ALLAH, only
and alone; and that all other lights are borrowed from Him, and that His
alone is real light; and that everything is from His light, nay, He is
everything, nay, HE IS THAT HE is, none but He has ipseity or heity at
all, save by metaphor. Therefore there is no light but He, while all other
lights are only lights from the Aspect which accompanies Him, not from
themselves.
Thus the aspect and face of everything faces to Him and
turns in His direction; and "whithersoever they turn themselves there is
the Face of Allâh." So, then, there is no divinity but HE; for "divinity"
is an expression by which is connoted that towards which all faces are
directed"
in worship and in confession -- that He is Deity; but which I mean the
faces of the hearts of men, for they verily are lights and spirits. Nay,
more, just as "there is no deity but He," so there is no deity
but He, for "he" is an expression for something which one can indicate;
but in every and any case we can but indicate Him.
Every time you indicate anything, your indication is in
reality, to Him, even though through your ignorance of the truth of truths
which we have mentioned you -know it not. Just as one cannot point to,
indicate,
sunlight but only the sun, so the relation of the
sum of things to Allâh is, in the visible -analogue, as the relation
of light to the sun. Therefore "There is no deity but ALLAH" is
the Many's declaration of Unity: that of the Few is "There is no he
but HE"; the former is more general, but the latter is more particular,
more comprehensive, more exact, and more apt to give him who declares it
entrance into the pure and absolute Oneness and Onlyness.
This kingdom of the One-and-Onlyness is the ultimate point
of mortals' Ascent: there is no ascending stage beyond it; for "ascending"
involves plurality, being a sort of relatively involving two stages, an
ascent from and an ascent to. But when Plurality has been
eliminated, Unity is established, relation is effaced, all indication from
"here" to "there" falls away, and there remains neither height nor depth,
nor anyone to fare up or down. The upward Progress, the Ascent of the soul,
then becomes impossible, for there is no height beyond the Highest, no
plurality alongside of the One, and, now that plurality has terminated,
no Ascent for the soul. If there be, indeed, any change, it is by way of
the "Descent into the Lowest Heaven", the radiation from above downwards;
for the Highest, though It may have mo higher, has a lower. This is the
goal of goals, the last object of spiritual search, known of him who knows
it, denied by him who is ignorant of it. It belongs to that knowledge which
is according to the form of the hidden thing, and which no one knoweth
save the Learned is Allah. If, therefore, they utter it, it is only denied
by the Ignorant of Him.
There is no improbability in the explanation given by
these Learned to this "Descent into the Lowest Heaven", namely, that it
is the descent of an Angel; though one of those Gnostics has, indeed,
fancied a less probable explanation. He, immersed as he was in the divine
One-and-Onlyness, said that Allah has "a descent into the lowest
heaven", and that this descent is His descent, in order to use physical
senses, and to set in motion bodily limbs; and that He is the one
indicated in the Tradition in which the Prophet says, "I have become
His hearing whereby He heareth, His vision whereby He seeth, His tongue
wherewith He speaketh."' Now if the Prophet was Allah's hearing and
vision and tongue, then Allah and He alone is the Hearer, the Seer,
the Speaker; and
He is the one indicated in His own word to Moses,
"I was sick, and thou visitedst Me not."
According to this, the bodily movements of this Confessor
of the divine Unity are from the lowest heaven; his sensation from a heaven
next above; and his intelligence from the heaven next above that. From
that heaven of the intelligence he fares upward to the limit of the Ascension
of created things, the kingdom of the One-and-Onlyness, a sevenfold way;
thereafter "settleth he himself on the throne" of the divine Unity,
and therefrom "taketh command" throughout his storied heavens.
Well might one, in looking upon such an one, apply to
him the saying, "Allah created Adam after the image of the Merciful
One"; until, after contemplating that word more deeply, he becomes
aware that it has an interpretation like those other words, "I am the ONE
REAL," "Glory be to ME!" or those sayings of the Prophet, that Allah said,
"I was sick and thou visitedst Me not," and "I am His hearing,
and His vision; and His tongue". But I see fit now to draw rein in
this exposition, for I think that you cannot hear more of this sort than
the amount which I have now communicated.
8. The Relation of
these Lights to ALLAH:
Simpler Illustrations and Explanations
It may well be that you will not rise to the height of
these words, for all your pains; it may be that for all your pains you
will come short of it after all. Here, then, is something that lies nearer
your understanding, and nearer your weakness. The meaning of the doctrine
that Allah is the Light of Heavens and Earth may be understood in relation
to phenomenal, visible light.
When you see hues of spring - the tender green, for example
- in the full light of day, you entertain no doubt but that you are looking
on colours, and very likely you suppose that you are looking on nothing
else alongside of them. As though you should say, "I see nothing alongside
of the green." Many have in fact, obstinately maintained this. They have
asserted that light is a meaningless term, and that there is nothing but
colour with the colours.
Thus they denied the existence of the light, although
it was the most manifest of all things -- how should it not be so, considering
that through it alone all things become manifest?, for it is the thing
that is itself visible and makes visible, as we said before. But, when
the sun sank, and heaven's lamp disappeared from sight, and night's shadow
fell, then apprehended these men the existence of an essential difference
between inherent shadow and inherent light; and they confessed that light
is a form that lies behind all colour, and is apprehended with colour,
inasmuch that, so to speak, through its intense union with the colours
it is not apprehended, and through its intense obviousness it is invisible.
And it may be that this very intensity is the direct cause of its invisibility,
for things that go beyond one extreme pass over to the extreme opposite.
If this is clear to you, you must further know that those
endowed with this Insight never saw a single object without seeing Allah
along with it. It may be that one of them went further than this and said,
"I have never seen a single object, but I first saw Allah"; for some of,
them only see objects through and in Allah, while others first see objects
and then see Allah in and through those objects. It is to the first class
that the Koran alludes to in the words, "Doth it not suffice that My
Lord seeth all?" and to the second in the words, "We shall shew
them our signs in all the world and in themselves." For the first class
have the direct intuition of Allah, and the second infer Him from His works.
The former is the rank of the Saint-Friends of God, the latter of the Learned
"who are established in knowledge."] After these two grades there remains
nothing except that of the careless, on whose faces is the veil.
Thus you see that just as everything is manifest to man's
Sight by means of light, so everything is manifest to man's Insight by
means of Allah; for He is with everything every moment and by Him does
everything appear. But here the analogy ceases, and we have a radical difference;
namely, that phenomenal light can be conceived of as disappearing with
the sinking of the sun, and as assuming a veil in order that shadow may
appear: while the divine light, which is the condition of all appearance,
cannot be conceived as disappearing. That sun can never set! It abides
for ever with all things.
Thus the method of difference (as a method for the demonstration
of the Existence of God from His works) is not at our disposal. Were the
appearance of Allah conceivable, heaven and earth would fall to ruin, and
thence, through difference, would be apprehended an effect which would
simultaneously compel the recognition of the Cause whereby all things appeared.
But, as it is, all Nature remains the same and invariable to our sight
because of the unity of its Creator, for "all things are singing His
praise" (not some things) at all times (not sometimes); and thus the
method of difference is eliminated, and the way to the knowledge of God
is obscured. For the most manifest way to the knowledge of things is by
their contraries: the thing that possesses no contrary and no opposite,
its features being always exactly alike when you are looking at it, will
very likely elude your notice altogether. In this case its obscureness
results from its very obviousness, and its elusiveness from the very radiance
of its brightness. Then glory to Him who hides Himself from His own creation
by His utter manifestness, and is veiled from their gaze through the very
effulgence of His own light!
But it may be that not even this teaching is intelligible
to some limited intelligences, who from our statement (that "Allah is with,
everything", as the light is with everything) will understand that He is
in every place. Too high. and holy is He to be related to place!
So far from starting this vein imagining, we assert to you that He is prior
to everything, and above everything, and that He makes everything manifest.
Now manifester is inseparable from, manifested, subjectively, in the cognition
of the thinker; and this is what we mean by saying. that Allah accompanies
or is "with" everything. You know, further, that manifester is prior to,
and above, manifested, though He be "with" it; but he is "with" it from
one aspect, and "above" it from another.
You are not to suppose, therefore, that there is here
any contradiction. Or, consider, how in the world of sense, which is the
highest to which your knowledge can rise, the motion of your hands goes
"with" the motion of its shadow, and yet is prior to it as well. And whoever
has not wit enough to see this, ought to abandon these researches altogether;
for
"To every science its own people;
And each man finds easy that for which he has been
created apt."
NEXT PAGE
|