“Bistami’s container was relatively small, and his thirst was quenched after a mouthful. He was happy in the stage he was at. It was wonderful that he recognized the divine in himself, but even then there still remains a distinction between God and Self. Unity is not achieved. As for the Prophet, he was the Elect of God and had a much bigger cup to fill. This is why God asked him in the Qur’an, Have we not opened up your heart? His heart thus widened, his cup immense, it was thirst upon thirst for him. No wonder he said, ‘We do not know You as we should,’ although he certainly knew Him as no other did.”
Breaking into a good-natured grin, the dervish nodded and thanked me. He then placed his hand on his heart in a gesture of gratitude and stayed like that for a few seconds. When our eyes met again, I noticed that a trace of gentleness had crept into his gaze.
I stared past the dervish into the pearl gray landscape that was typical of our town at this time of the year. A few dry leaves skittered around our feet. The dervish looked at me with renewed interest, and in the dying light of the setting sun, for a split second, I could swear that I saw an amber aura around him.
He bowed to me respectfully. And I bowed to him. I don’t know how long we stood like that, the sky hanging violet above our heads. After a while the crowd around us began to stir nervously, having watched our exchange with an astonishment that verged on disapproval. They had never seen me bow to anyone before, and the fact that I had done so for a simple wandering Sufi had come as a shock to some people, including my closest disciples.
The dervish must have sensed the censure in the air.
“I’d better go now and leave you to your admirers,” he said, his voice dwindling to a velvety timbre, almost a whisper.
“Wait,” I objected. “Don’t go, please. Stay!”
I glimpsed a trace of thoughtfulness in his face, a wistful pucker of the lips, as if he wanted to say more but simply couldn’t or wouldn’t. And in that moment, in that pause, I heard the question he hadn’t asked me.
And how about you, great preacher? Tell me, how big is your cup?
Then there was nothing else to say. We ran out of words. I took a step toward the dervish, getting so close I could see the flecks of gold in his black eyes. Suddenly I was overcome with a strange feeling, as if I had lived this moment before. Not once, but more than a dozen times. I started to remember bits and pieces. A tall, slender man with a veil on his face, his fingers aflame. And then I knew. The dervish who stood across from me was no other than the man I had been seeing in my dreams.
I knew that I had found my companion. But instead of feeling ecstatic with joy, as I always thought I would be, I was seized by cold dread.
Ella
NORTHAMPTON, JUNE 8, 2008
Beleaguered by questions and lacking answers, Ella found that there were many things that surprised her about her correspondence with Aziz, particularly the fact that it was happening. The two of them were so different in every respect that she wondered what they could possibly have in common to e-mail each other about so frequently.
Aziz was like a jigsaw puzzle she aimed to complete piece by piece. With every new e-mail from him, another piece of that puzzle fell into place. Ella had yet to see the entire picture, but by now she had discovered a few things about the man she’d been corresponding with.
She had learned from his blog that Aziz was a professional photographer and an avid globe-trotter who found navigating his way through the farthest corners of the world as natural and easy as taking a stroll around the neighborhood park. A relentless nomad at heart, he had been everywhere, equally at home in Siberia, Shanghai, Calcutta, and Casablanca. Traveling with only a backpack and a reed flute, he had made friends in places Ella couldn’t even find on the map. Uncompromising border guards, the impossibility of getting a visa from hostile governments, waterborne parasitic diseases, intestinal disorders due to contaminated food, the danger of being mugged, clashes between government troops and rebels—nothing could hold him back from traveling east and west, north and south.
Ella thought Aziz was a gushing waterfall. Where she feared to step, he surged full blast. Where she hesitated and worried before acting, he acted first and worried later, if he ever worried at all. He had an animated personality, too much idealism and passion for one body. He wore many hats and he wore them well.
Ella saw herself as a liberal, opinionated Democrat, a nonpracticing Jew, and an aspiring vegetarian who was determined to cut all sorts of meat from her meals one day. She separated issues into clear-cut categories, organizing her world pretty much as she organized her house, neat and tidy. Her mind operated with two mutually exclusive and equally lengthy lists: the things she liked versus the things she hated.
Though she was by no means an atheist and enjoyed performing a few rituals every now and then, Ella believed that the major problem consuming the world today, just as in the past, was religion. With their unparalleled arrogance and self-proclaimed belief in the supremacy of their ways, religious people got on her nerves. Fanatics of all religions were bad and unbearable, but deep inside she thought that fanatics of Islam were the worst.
Aziz, however, was a spiritual man who took matters of religion and faith seriously, stayed away from all contemporary politics, and didn’t “hate” anything or anyone. A die-hard meat eater, he said he would never refuse a plate of well-cooked shish kebab. He had converted to Islam from atheism in the mid-1970s, as he jokingly put it, “sometime after Kareem Abdul-Jabbar and before Cat Stevens.” Ever since then he had shared bread with hundreds of mystics from every country and religion, and he declared them “brothers and sisters along the path.”
A committed pacifist with strong humanitarian views, Aziz believed that all religious wars were in essence a “linguistic problem.” Language, he said, did more to hide than reveal the Truth, and as a result people constantly misunderstood and misjudged one another. In a world beset with mistranslations, there was no use in being resolute about any topic, because it might as well be that even our strongest convictions were caused by a simple misunderstanding. In general, one shouldn’t be too rigid about anything because “to live meant to constantly shift colors.”
Aziz and Ella lived in different time zones. Literally and metaphorically. For her, time primarily meant the future. She spent a considerable part of her days obsessing over plans for the next year, the next month, the next day, or even the next minute. Even for things as trivial as shopping or replacing a broken chair, Ella planned every detail in advance and went around with meticulous schedules and to-do lists in her bag.
For Aziz, on the other hand, time centered on this very moment, and anything other than now was an illusion. For the same reason, he believed that love had nothing to do with “plans for tomorrow” or “memories of yesterday.” Love could only be here and now. One of his earlier e-mails to her had ended with this note: “I am a Sufi, the child of the present moment.”
“What a bizarre thing to say,” Ella wrote him back, “to a woman who has always put too much thought into the past and even more thought into the future but somehow never even touched the present moment.”
Aladdin
KONYA, DECEMBER 16, 1244
By the fates I wasn’t there when the dervish crossed my father’s path. I had gone deer hunting with several friends and came back only the next day. By then my father’s encounter with Shams of Tabriz was the talk of the town. Who was this dervish, people gossiped, and how come an erudite man like Rumi had taken him seriously, to the point of bowing down to him?
Ever since I was a boy, I had watched people kneel in front of my father and had never imagined that it could be any other way—that is, unless the other person was a king or a grand vizier. So I refused to believe half the things I heard and didn’t let the gossip get under my skin, until I arrived home and Kerra, my stepmother, who never lies and never exaggerates, confirmed the whole story. Yes, it was true, a wandering dervish named Shams of Tabriz had challenged my father in publ
ic, and, what’s more, he was now staying in our house.
Who was this stranger who had plummeted into our lives like a mysterious rock hurled from the sky? Eager to see him with my own eyes, I asked Kerra, “So where is this man?”
“Be quiet,” Kerra whispered, a little nervously. “Your father and the dervish are in the library.”
We could hear the far hum of their voices, though it was impossible to make out what they were talking about. I headed in that direction, but Kerra stopped me.
“I am afraid you will have to wait. They asked not to be disturbed.”
For the whole day, they didn’t come out of the library. Neither the next day nor the one following. What could they possibly be talking about? What could someone like my father and a simple dervish have in common?
A week passed, then another. Every morning Kerra prepared breakfast and left it on a tray in front of their door. No matter what delicacies she prepared for them, they refused it all, content with only a slice of bread in the morning and a glass of goat’s milk in the evening.
Perturbed, jittery, I was grabbed by an ill mood during this period. At various hours throughout the day, I tried every hole and crack in the door to peep inside the library. Never minding what would happen if they suddenly opened the door and found me eavesdropping there, I spent a lot of time hunched over, trying to comprehend what they were talking about. But all I could hear was a low murmuring. I couldn’t see much either. The room was shadowy, on account of the curtains being half closed. Without much to see or hear, I allowed my mind busily to fill in the silences, fabricating the conversations they must be having.
Once Kerra found me with my ear to the door, but she didn’t say anything. By this time she was more desperate than I to learn what was going on. Women can’t help their curiosity; it is in their nature.
But it was a different story when my brother, Sultan Walad, caught me eavesdropping. He gave me a burning look, his face turning sour.
“You have no right to spy on other people, especially not on your father,” he reprimanded.
I shrugged. “Honestly, brother, doesn’t it bother you that our father spends his time with a stranger? It has been more than a month now. Father has brushed his family aside. Doesn’t that upset you?”
“Our father hasn’t brushed anyone aside,” my brother said. “He found a very good friend in Shams of Tabriz. Instead of nagging and complaining like a toddler, you should be happy for our father. If you truly love him, that is.”
That was the sort of thing only my brother could say. I was used to his peculiarities, so I did not take umbrage at his scathing remarks. Always the nice boy, he was the darling of the family and the neighborhood, my father’s favorite son.
Exactly forty days after my father and the dervish had cloistered themselves in the library, something strange happened. I was crouched at the door again, eavesdropping on a thicker silence than usual, when all of a sudden I heard the dervish speak up.
“It has been forty days since we retreated here. Every day we discussed another of The Forty Rules of the Religion of Love. Now that we are done, I think we’d better go out. Your absence might have upset your family.”
My father objected. “Don’t worry. My wife and sons are mature enough to understand that I might need to spend some time away from them.”
“Well, I don’t know anything about your wife, but your two boys are as different as night and day,” Shams responded. “The older one walks in your footsteps, but the younger one, I am afraid, marches to a different drummer altogether. His heart is darkened with resentment and envy.”
My cheeks burned with anger. How could he say such awful things about me when we hadn’t even met?
“He thinks I don’t know him, but I do,” said the dervish a little while later. “While he was crouching with his ear to the door, watching me through peepholes, I was watching him, too.”
I felt a sudden chill pass across me as every hair on my arms stood on end. Without giving it another thought, I thrust the door open and stomped into the room. My father’s eyes widened with incomprehension, but it didn’t take long for his shock to be replaced by anger.
“Aladdin, have you lost your mind? How dare you disturb us like this!” my father thundered.
Ignoring that question, I pointed at Shams and exclaimed, “Why don’t you first ask him how he dares to talk about me like that?”
My father didn’t say a word. He just looked at me and drew in a deep breath, as if my presence were a heavy burden on his shoulders.
“Please, Father, Kerra misses you. And so do your students. How can you turn your back on all your loved ones for a lousy dervish?”
As soon as those words came out of my mouth, I regretted them, but it was too late. My father stared at me with disappointment in his eyes. I had never seen him like this before.
“Aladdin, do yourself a favor. Get out of here—this minute,” my father said. “Go into a quiet place and think about what you did. Do not talk to me until you have looked inside and recognized your mistake.”
“But, Father—”
“Just get out!” my father repeated, turning away from me.
With a sinking heart, I left the room, my palms wet, my knees trembling.
At that moment it dawned upon me that in some incomprehensible way our lives had changed, and nothing would be the same again. Since the death of my mother eight years ago, this was the second time I had felt abandoned by a parent.
Rumi
KONYA, DECEMBER 18, 1244
Batm Allah—the hidden face of God. Open my mind so I may see the Truth.
When Shams of Tabriz asked me that question about the Prophet Muhammad and the Sufi Bistami, I felt as though we were the only two people left on the face of the earth. In front of us extended the seven stages on the Path to Truth—seven maqamat every ego had to go through in order to attain Oneness.
The first stage is the Depraved Nafs, the most primitive and common state of being, when the soul is entrapped in worldly pursuits. Most human beings are stuck there, struggling and suffering in the service of their ego but always holding others responsible for their continuing unhappiness.
If and when a person becomes aware of the ego’s abased situation, by starting to work on himself, he can move to the next stage, which in a way is the opposite of the previous one. Instead of blaming other people all the time, the person who has reached this stage blames himself, sometimes to the point of self-effacement. Herein the ego becomes the Accusing Nafs and thus starts the journey toward inner purification.
In the third stage, the person is more mature and the ego has evolved into the Inspired Nafs. It is only at this level, and not anytime before, that one can experience the true meaning of the word “surrender” and roam the Valley of Knowledge. Anyone who has made it this far will possess and display patience, perseverance, wisdom, and humility. The world will feel new and full of inspiration. Nevertheless, many of the people who reach the third level feel an urge to dwell here, losing the will or the courage to go further. That is why, as beautiful and blessed as it is, the third stage is a trap for the one who aims higher.
Those who manage to go further reach the Valley of Wisdom and come to know the Serene Nafs. Here the ego is not what it used to be, having altered into a high level of consciousness. Generosity, gratitude, and an unwavering sense of contentment regardless of the hardships in life are the main characteristics accompanying anyone who has arrived here. Beyond that lies the Valley of Unity. Those who are here will be pleased with whatever situation God places them in. Mundane matters make no difference to them, as they have achieved the Pleased Nafs.
In the next stage, the Pleasing Nafs, one becomes a lantern to humanity, radiating energy to everyone who asks for it, teaching and illuminating like a true master. Sometimes such a person can also have healing powers. Wherever he goes, he will make a big difference in other people’s lives. In everything he does and aspires to do, his main goal is to s
erve God through serving others.
Finally, in the seventh stage, one attains the Purified Nafs and becomes Insan-i Kâmil, a perfect human being. But nobody knows much about that state, and even if a few ever did, they wouldn’t speak of it.
The stages along the path are easy to summarize, difficult to experience. Adding to the obstacles that appear along the way is the fact that there is no guarantee of continuous progress. The route from the first to the last stage is by no means linear. There is always the danger of tumbling back into earlier stages, sometimes even from a superior stage all the way down to the first one. Given the many traps along the way, it is no wonder that in every century only a few people manage to reach the final stages.
So when Shams asked me that question, it wasn’t simply a comparison that he was after. He wanted me to consider how far I was willing to go to efface my personality in order to be absorbed in God. There was a second question hidden within his first question.
“How about you, great preacher?” he was asking me. “Of the seven stages, which stage are you at? And do you think you have the heart to go further, till the very end? Tell me, how big is your cup?”
Kerra
KONYA, DECEMBER 18, 1244
Bemoaning my fate does me no good, I know. Yet I cannot help but wish that I were more knowledgeable in religion, history, and philosophy and all the things Rumi and Shams must be talking about day and night. There are times I want to rebel against having been created a woman. When you are born a girl, you are taught how to cook and clean, wash dirty clothes, mend old socks, make butter and cheese, and feed babies. Some women are also taught the art of love and making themselves attractive to men. But that’s about it. Nobody gives women books to open their eyes.