Every atom of our being is pervaded by two active principles: immortality and delight. Our desires and urges are only manifestations of these two fundamental principles. Rati, the desire for delight through intimate union with the object of devotion, is inherent in man. In one sense, immortality is secured in progeny, an outcome of devoted union. This is clear to all of us; but there is a further consideration. Exercise of rati and birth of progeny do not afford us the permanent satisfaction after which our soul hankers; nay, they lead to greater and more oppressive thirst. Blessed are they who see this point of view clearly, for it is the beginning of wisdom.
On reflection we see that rati is not an independent principle; it is a reflection of an all-pervasive principle. The desire for immortality is also merely a drop from the purple cloud of eternal Truth and Beauty. Creation seems irrational unless we assume and recognise the fundamental principle which is reflected in sex union, but which at its highest level, is infinite power. The world is ruled by its gesture; and life is intoxicated by a ray of its expression.
The Lord Who is the basis and support of this world and of life is self-conscious Love and Beauty. He is expressed in the world as beauty and as the desire to enjoy that beauty. In order to call souls to Himself, He created this Maya. He is bent on infatuating us with His beauty in order that one day we may belong to Him wholly and solely. The stars twinkle in sparkling beauty and splendour, and are being attracted to Him. The moon is advancing towards Him. The sun is burning itself out in His love. In short, He has scattered the seed of His beauty and love everywhere in the world; He is our support, He our supreme attraction.
Our life of pain and anxiety, and the race after pleasure and power is the outcome of our separation from Him. If He had not loved us first, there was no reason for us to love Him and to suffer the pangs of His separation. To know Him to be the main support of our life and to be devoted to Him in spite of great difficulties, is the only meaning of life to the wise.
The worldly fool is like the man who forgets his object of love and falls in love with her young maid. He reaps the harvest of woe, disappointment and despair. To be infatuated with taste and drink, to be a lunatic in sex-love and power-love is the deep sleep of ignorance. He knocks at our door daily, in the smiling children, in blossoms and golden clouds; but we have shut our eyes and closed our ears.
The world is a manifestation of the power and splendour of the all-pervasive, the Infinite, and there is no room in it for doubt, anger, greed and that greatest of thorns in our spiritual flesh, conceit or egoity. It is want of understanding of His nature, His ways, His love that creates in us fear. He is sporting in our being and in the world and there is no room for fear at all. To advance consciously towards that supreme Beauty and Love is the real life.
That one day we shall find Him in our being is the hope we call religion. The great glory of God, comprehended by man’s intellect is the power to charm man’s heart and to fill it with peace and love to all. Sufferings are His messengers which come to show the way to Him. We will welcome them and spur our will to love Him more. So loveable is His way and His grace, that we will see nothing but Him. Whom is there to hate ?
We are in love with His sport. Everywhere we see the delight of union. Our tears, our smiles are for His sake. How well Hallaj, Shamas and other devotees demonstrated this spiritual wisdom. He plays hide and seek with His loves. He does not stay long in one form or in one state. Sometimes He is a cloud, sometimes the sunshine and flood and sometimes a desert.
Nazir says: “If thou art a true lover, then know Him in all events, in all change and in all static states.”
His saints are His messengers, the brooks are His gifts to keep the wounds of His love green in the hearts of His lovers. To please Him nature brings blossoms in Spring, rises up in fragrance and rolls on as rivers. All for Him; all for His sake. For His sake they spread their eyes on the road, they sweep the way with their eye-lashes; they shed rivers of tears, dig tunnels in the mountains, keep a sts and vigils. In the little book Spring Showers there is a account of such experiences which only those who love will understand.
Majun is an example to follow. Leila, the object of his love, used to distribute charity every Friday to the city beggars. Majun, disguised as a beggar, took his seat in the row. When Leila came to him she recognised him, and instead of giving him charity, she knocked the bowl down. Majun began to dance with delight as he saw his bowl rolling on the ground. “It is a disgrace; why are you so delighted?” asked one of the beggars. “Why did she not break your bowl? The fact shows that she had some special feeling for me. This matter transports me with joy,” said Majnun. Such is true love of God. Illness, misfortune, prison, all are welcome for they come from Him. Lovers expect no protection from any quarter except from the Beloved. His loving remembrance produces ecstasy and brings the realization of God with it. To them death denotes annihilation of the ego in Allah, through His love.
Blessed is the man who is initiated into the way of Love of the Beloved. The lover lies at the door of the Beloved practising asceticism, renunciation and devotion. There is a cry from the closed door:
“Who is there?” The reply is: “I.” “There is no room for ‘I’ in my kingdom. Go away” is the response. When the “I” is dissolved in the love of Pir, in the love of God, realization follows. The phase of love which binds the Sufi to Allah is a loving attitude and the delight which goes with it is the sustaining force of his life. Unlike the love of a Hindu Bhakta, based on the relationship existing between master and servant or companions, or the endearment of mother and child, the Sufi’s love is intoxication born of love of God. Self-forgetfulness and perpetual remembrance of the Friend are states produced by this all-possessing love.
Observe the following verses in an extempore translation:—
“What is the good of the blood of the heart of a lover unless it serves to decorate the feet of the Beloved.”
“I have no complaint against anybody for the misfortune that has come to me. Whatever comes is from the Friend.”
Shri Rama Tirtha says:—
“O Rama, the world is a tale without a beginning or an end. If you understand it, there is nothing but Rama and Rama, and the world is an illusion.”
In conclusion let it be noted that the mean fellow who loves his body and his ego, who cares for worldly profit, who is insincere, and witholds from surrender to his Pir all that he is and has, is not fit for divine love.
God is calling; we do not hear His call, being too preoccupied with the world.
His grace is falling like spring showers; but we have gone beneath the roof of uncertainty—we miss it.
Study the book Spring Showers carefully, and find in it the drops of God-intoxication.