Embedded Files
Sa’dí, Muslihu’d-Dín of Shíráz (ca. 1184–1291), famed author of the Gulistán and other poetical works. [
Persian proverb describing a man who gives up easily. As used here one connotation is that the Shaykh might have considered his station as a mystic leader compromised by the fact of his being taught the new truth by Bahá’u’lláh. [
This preamble to The Four Valleys is written in the finest Persian epistolary style. The rules of classical letter writing in Persian require quotations from literary works, and assertions of abiding love for the one addressed, who is chided for having neglected the writer. [
The First Valley
If the travelers seek after the goal of the Intended One (maqṣúd, مقصود), this station appertaineth to the self—but that self (نفس)which is “The Self of God standing within Him with laws.” 1
On this plane, the self is not rejected but beloved; it is well-pleasing and not to be shunned (مقبول نه مقهور ). Although at the beginning, this plane is the realm of conflict (جدال [battle]), yet it endeth in attainment to the throne of splendor (عرش جالل). As they have said: “O Abraham of this day (وقت), O Friend Abraham of the Spirit! Kill these four birds of prey,” 2 that after death the riddle of life (سر حيات) may be unraveled.
This is the plane of the soul who is pleasing (مقام نفس مرضيه) unto God. Refer to the verse:
O thou soul who art well assured (an-nafsu'l-mut.ma`inna),
Return to thy Lord, well-pleased, and pleasing unto Him. 3
[above not in farsi edition]
which endeth:
Enter thou among My servants,
And enter thou My paradise. 4 51
This station hath many signs (اشارات {allusions}), unnumbered proofs (دالالت بيشمار). Hence it is said: “Hereafter We will show them Our signs in the regions of the earth, and in themselves, until it become manifest unto them that it is the truth,” 5 and that there is no God save Him.
One must, then, read the book of his own self, rather than some treatise on rhetoric. Wherefore He hath said, “Read thy Book: There needeth none but thyself to make out an account against thee this day.” 6
The story is told of a mystic knower, who went on a journey with a learned grammarian (عالم نحوى) as his companion. They came to the shore of the Sea of Grandeur (بحر العظمة). The knower (عارف) straightway flung himself into the waves, but the grammarian stood lost in his reasonings, which were as words that are written on water. The knower called out to him, “Why dost thou not follow?” The grammarian answered, “O Brother, I dare not advance. I must needs go back again.” Then the knower cried, “Forget what thou didst read in the books of Síbávayh and Qawlavayh (سيبويه و قولويه), of Ibn-i-Hajíb and Ibn-i-Málik, 7 and cross the water.” 52
The death of self is needed here, not rhetoric:
Be nothing, then, and walk upon the waves. 8
Likewise is it written, “And be ye not like those who forget God, and whom He hath therefore caused to forget their own selves (انفسهم). These are the wicked doers(الفاسقون) .” 9
[see valley of contentment]
The Mathnaví. Here Rúmí tells a story of four evil birds which, when put to death, changed into four birds of goodness. The allegory refers to subduing evil qualities and replacing them with good. [
The Second Valley
If the wayfarer’s (سالکان) goal be the dwelling of the Praiseworthy One ( محمودMaḥmúd ), 1 this is the station of primal reason ( مقام راجع بعقل) which is known as the Prophet ( [seer, http://reference.bahai.org/search?max=10&lang=fa&first=1&query=%D9%BE%D9%8A%D8%BA%D9%85%D8%A8%D8%B1] پيغمبر) and the Most Great Pillar(رکن اعظم). 2 Here reason signifieth the divine, universal mind (ليکن عقل ک ّلى ربانى مقصود), whose sovereignty enlighteneth all created things (رتبه تربيت امکان و اکوان بسلطنت)—nor doth it refer to every feeble brain (عقل ناقص); for it is as the wise Saná’í hath written:
How can feeble reason encompass the Qur’án,
Or the spider snare a phoenix (سيمرغى) in his web?
Wouldst thou that the mind should not entrap thee?
Teach it the science of the love of God! 53
On this plane ( مقام), the traveler meeteth with many a trial and reverse. Now is he lifted up to heaven, now is he cast into the depths. As it hath been said: “Now Thou drawest me to the summit of glory, again Thou castest me into the lowest abyss.” The mystery treasured (آيۀ مبارکۀ) in this plane is divulged (معلوم) in the following holy verse from the Súrih of THE CAVE: 3
“And thou mightest have seen the sun when it arose, pass on the right (اليمين) of their cave, and when it set, leave them on the left (غربت), while they were in its spacious chamber. This is one of the signs of God. Guided indeed is he whom God guideth; but for him whom He misleadeth, thou shalt by no means find a patron ([guardianship]وليًا ).”
If a man could know what lieth hid in (اشارات) this one verse, it would suffice him. Wherefore, in praise of such as these, He hath said: “Men whom neither merchandise nor traffic beguile from the remembrance of God (dhikr allah)….” 4
This station conferreth the true standard of knowledge, and freeth man from tests. In this realm, to search after knowledge is irrelevant, for He hath said concerning the guidance of travelers on this plane, “Fear God, and God 54 will instruct thee.” 5 And again: “Knowledge is a light which God casteth into the heart ( قلب) of whomsoever He willeth.” 6
Wherefore, a man should make ready his heart that it be worthy of the descent of heavenly grace, and that the bounteous Cup-Bearer may give him to drink of the wine of bestowal from the merciful vessel. “For the like of this let the travailers travail!” 7
And now do I say, “Verily we are from God, and to Him shall we return.” 8
[see Valley of Wonderment, also Valley of Knowledge in Haft Vadi]
Qur’án 18:16. This is a reference to the station of complete faith. The companions of the Cave are identified with early Christian martyrs. [
The Third Valley
If the loving seekers (عاشقان) wish to live within the precincts of the Attracting One ( بيت مجذوبند Majdhúb), 1 no soul may dwell on this Kingly Throne save the beauty of love (عشق). This realm is not to be pictured in words.
Love shunneth this world and that world too,
In him are lunacies seventy-and-two.
The minstrel of love harpeth this lay:
Servitude enslaveth, kingship doth betray. 2 55
This plane requireth pure affection (اين رتبه صرف محبت) and the bright stream of fellowship. In telling of these companions of the Cave He saith: “They speak not till He hath spoken; and they do His bidding.” 3
On this plane, neither the reign of reason (سلطنت عقل) is sufficient nor the authority of self (حکومت نفس). Hence, one of the Prophets of God hath asked: “O my Lord, how shall we reach unto Thee?” And the answer came, “Leave thyself behind, and then approach Me.”
These are a people (قومى) who deem the lowest place to be one with the throne of glory (Jalal, جالل), and to them beauty’s (Jamal, جمال ) bower differeth not from the field of a battle fought in the cause of the Beloved (محبوب).
The denizens of this plane (بيت مطلب) speak no words—but they gallop their chargers. They see but the inner reality of the Beloved. To them all words of sense are meaningless, and senseless words are full of meaning. They cannot tell one limb from another, one part from another. To them the mirage is the real river; to them going away is returning. Wherefore hath it been said:
The story of Thy beauty reached the hermit’s dell; 56
Crazed, he sought the Tavern where the wine they buy and sell.
The love of Thee hath leveled down the fort of patience,
The pain of Thee hath firmly barred the gate of hope as well. 4
In this realm, instruction is assuredly of no avail.
The lover’s teacher is the Loved One’s beauty,
His face their lesson and their only book.
Learning of wonderment, of longing love their duty,
Not on learned chapters and dull themes they look.
The chain (سلسلۀ [genealogy]) that binds them is His musky hair (جعد [lock of hair]),
The Cyclic Scheme, 5 to them, is but to Him a stair. 6
last line has farsi typos, rumi has,
مسلهٔ دورست لیکن دور یار
Mathnawi book 3 #184
nichoson translation:
For lovers, the (only) lecturer is the beauty of the Beloved, their (only) book and lecture and
lesson is His face.
They are silent (outwardly), but the shrill noise of their repetition is going up to the throne and
high-seat of their Friend.
Their (only) lesson is enthusiasm and the whirling dance and quaking agitation; not the
Ziyádát
and the chapter on “the chain.”
3850.
The “chain” of these people (the lovers of God) is the musk-dropping curls (of the
Beloved); they have the question of “the circle,” but it is the “circle” of the Friend.
Here followeth a supplication to God, the Exalted, the Glorified: 57
O Lord! O Thou Whose bounty granteth wishes!
I stand before Thee, all save Thee forgetting.
Grant that the mote of knowledge in my spirit
Escape desire and the lowly clay;
Grant that Thine ancient gift, this drop of wisdom,
Merge with Thy mighty sea. 7
Thus do I say: There is no power or might save in God, the Protector, the Self-Subsistent. 8
[although the lata'if qalb is not mentioned here it is connected to this valley in a quote in the 4th valley:
“Love is a light that never dwelleth in a heart possessed by fear.”
see Valley of Love in Haft Vadi
]
The Cyclic Theory of Abú-‘Alí Síná (Avicenna—980–1037) as expressed by him in the quatrain:
Every semblance, every shape that perisheth today
In the treasure-house of Time is safely stored away.
When the world revolveth to its former place,
Out of the Invisible He draweth forth its face.
The Fourth Valley
If the mystic knowers be of those who have reached to the beauty of the Beloved One (Mahbúb, محبوبند), this station is the apex of consciousness (مقام عرش فؤاد) and the secret of divine guidance (سر رشاد). This is the center of the mystery: “He doth what He willeth, ordaineth what He pleaseth.” 1
Were all the denizens of earth and heaven to unravel this shining allusion, this darksome riddle (رمز شريف و سر لطيف), until the Day when the Trumpet soundeth, 58 yet would they fail to comprehend even a letter thereof, for this is the station of God’s immutable decree (مقام َق َدر), His foreordained mystery ( سر مق ّدر ). Hence, when searchers inquired of this, He made reply, “This is a bottomless sea which none shall ever fathom.” 2 And they asked again, and He answered, “It is the blackest of nights through which none can find his way.”
Whoso knoweth this secret will assuredly hide it, and were he to reveal but its faintest trace they would nail him to the cross. Yet, by the Living God, were there any true seeker, I would divulge it to him; for they have said: “Love is a light that never dwelleth in a heart possessed by fear.”
Verily, the wayfarer who journeyeth unto God, unto the Crimson Pillar ( الرکن الحمراء) in the snow-white path, will never reach unto his heavenly goal unless he abandoneth all that men possess: “And if he feareth not God, God will make him to fear all things; whereas all things fear him who feareth God.” 3
Speak in the Persian tongue, though the Arab please thee more;
A lover hath many a tongue at his command. 4 59
How sweet is this couplet which revealeth such a truth:
See, our hearts come open like shells, when He raineth grace like pearls,
And our lives are ready targets, when agony’s arrows He hurls.
And were it not contrary to the Law of the Book ( اگر مخالف حکم کتاب), I would verily bequeath a part of My possessions to the one who would put Me to death, and I would name him My heir; yea, I would bestow upon him a portion, would render him thanks, would seek to refresh Mine eyes with the touch of his hand. But what can I do? I have no possessions, no power, and this is what God hath ordained (سلطان قضا). 5
Methinks at this moment, I catch the fragrance of His garment 6 blowing from the Egypt of Bahá (يوسف البهاء); 7 verily He seemeth near at hand, though men may think Him far away. 8 My soul doth smell the perfume shed by the 60 Beloved One; My sense is filled with the fragrance of My dear Companion.
The duty of long years of love obey
And tell the tale of happy days gone by,
That land and sky may laugh aloud today,
And it may gladden mind and heart and eye. 9
This is the realm of full awareness, of utter self-effacement (اين مح ّل صحو بحت و محو بات
). Even love is no pathway to this region, and longing hath no dwelling here; wherefore is it said, “Love is a veil betwixt the lover and the beloved.” Here love becometh an obstruction and a barrier, and all else save Him is but a curtain. The wise Saná’í hath written:
Never the covetous heart shall come to the stealer of hearts,
Never the shrouded soul unite with beauty’s rose.
For this is the realm of Absolute Command ( عالم امر) and is free of all the attributes of earth ( اشارات خلق).
The exalted dwellers in this mansion do wield divine authority (الوهيت) in the court of rapture (ربوبيت), with utter gladness, and they do bear a kingly 61 sceptre. On the high seats of justice (نمارق عدل), they issue their commands (حکم), and they send down gifts according to each man’s deserving. Those who drink of this cup abide in the high bowers of splendor above the Throne of the Ancient of Days (عرش قدم), and they sit in the Empyrean of Might (کرسى عظمت)within the Lofty Pavilion (خيام رفعت): “Naught shall they know of sun or piercing cold.” 10
Herein the high heavens are in no conflict with the lowly earth, nor do they seek to excel it, for this is the land of mercy, not the realm of distinction. Albeit at every moment these souls appear in a new office, yet their condition is ever the same. Wherefore of this realm it is written, “No work withholdeth Him from another.” 11 And of another state it is said: “Every day doth some new work employ Him.” 12 This is the food whose savor changeth not, whose color altereth not. If thou eatest thereof, thou shalt verily chant this verse: “I turn my face to Him Who hath created the Heavens and the earth … I am not one of those who add gods to God.” 13 “And thus did we show Abraham the Kingdom of the Heavens and of the Earth, that He might be established 62 in knowledge.” 14 Wherefore, put thy hand into thy bosom, then stretch it forth with power, and behold, thou shalt find it a light unto all the world.” 15
How crystal this cool water that the Cup-Bearer bringeth! How bright this pure wine in the hands of the Beloved! How delicate this draught from the Heavenly Cup! May it do them good, whoso drink thereof, and taste of its sweetness and attain to its knowledge.
It is not fitting that I tell thee more,
For the stream’s bed cannot hold the sea. 16
For the mystery of this utterance is hid within the storehouse of the Great Infallibility 17 (عصمت مکنون) and laid up in the treasuries of power (قدرت). It is sanctified above the jewels of explanation; it is beyond what the most subtle of tongues can tell (لطائف تبيان).
Astonishment here is highly prized, and utter poverty essential. Wherefore hath it been said, “الفقر فخرى Poverty is My pride .” 18 And again: “God hath a people beneath the dome of glory, whom 63 He hideth in the clothing of radiant poverty.” 19 These are they who see with His eyes, hear with His ears, as it is written in the well-known tradition.
Concerning this realm, there is many a tradition (حديث) and many a verse, of broad or special relevancy, but two of these will suffice to serve as a light for men of mind and heart.
The first is His statement: “O My Servant! Obey Me and I shall make thee like unto Myself. I say ‘Be,’ and it is, and thou shalt say ‘Be,’ and it shall be.”
And the second: “O Son of Adam! Seek fellowship with none until thou hast found Me, and whenever thou shalt long for Me, thou shalt find Me close to thee.”
Whatever high proofs and wondrous allusions are recounted herein, concern but a single Letter, a single Point (نقطۀ واحده). “Such hath been the way of God … and no change canst thou find in the way of God.” 20
I began this epistle some time ago, in thy remembrance, and since thy letter had not reached me then, I began with some words of reproach. Now, thy new missive hath dispelled that feeling and causeth Me to write thee. To 64 speak of My love for thine Eminence is needless. “God is a sufficient witness!” 21 For his EminenceShaykh Muḥammad—May God the Exalted bless him!—I shall confine Myself to the two following verses which I request be delivered to him:
I seek thy nearness, dearer than sweet Heaven;
I see thy visage, fairer than Paradise bowers. 22
When I entrusted this message of love to My pen, it refused the burden, and it swooned away. Then coming to itself, it spoke and said, “Glory be to Thee! To Thee do I turn in penitence, and I am the first of them that believe.” 23 Praise be to God, the Lord of the worlds!
Let us tell, some other day
This parting hurt and woe;
Let us write, some other way,
Love’s secrets—better so. 65
Leave blood and noise and all of these,
And say no more of Shams-i-Tabríz. 24
Peace be upon thee, and upon those who circle around thee and attain thy meeting.
What I had written ere this hath been eaten by the flies, so sweet was the ink. As Sa’dí saith: “I shall forbear from writing any longer, for my sweet words have drawn the flies about me.”
And now the hand can write no more, and pleadeth that this is enough. Wherefore do I say, “Far be the glory of thy Lord, the Lord of all greatness, from what they affirm of Him.” 25
This was revealed before the Declaration of Bahá’u’lláh. The lines following refer to the imminence of His Manifestation. [
This quotation is from one of the commentators on Qur’án 55:29. Cf. the dictionary Lisánu’l-‘Arab. [
Shams-i-Tabríz, the Súfí who exerted a powerful influence on Jalálu’d-Dín Rúmí, diverting his attention from science to Mysticism. A great part of Rúmí’s works are dedicated to him. These lines are from the Mathnaví. [
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