Eighth Assembly (Khwan-Pur-Nemat)

The Helpless One said: In several places it is written that 'wealth does not bypass a capable person, and that it does not reach anyone who is not prepared. Is this caused by the divine manner of proceeding and is it not a display of divine power?¹ The Venerable Master replied: Yes.

Again, the Helpless One asked: To what extent is preparation necessary? He answered: Accepting what is commanded and rejecting what is forbidden is bound up with what is external. He added: It is also connected with what is internal, just as, for masters of the Path, the very command concerning externals is applied by them to some internal aspect of the Path, as in this verse, by way of example 'Wash your faces and your hands' (Q5: 6). This is a command to wash one's face and hands, and this is its external meaning. At this level, both ordinary people and the elect are in agreement, but the Sheikhs say that, although this is the external meaning, there is an inner meaning of 'washing', namely washing their faces from looking at anyone who is unlawful for them, and their hands from catching hold of what is forbidden, and their feet from treading forbidden paths. This special interpretation applies to the elect, for it is they who have to implement it, as well as their followers. It is obligatory for the elect to do this in accordance with their particular stage. The same applies to their followers as an obligation flowing from their discipleship. This is called 'an obligation of state, not one imposed by the Law. In their stage inner purity is necessary, just as external cleanliness is obligatory for formal prayer.

Afterwards he said: Again, any person from whom any work issues forth have to possess the ability to do that work. By virtue of that ability the work is performed. If he is not capable, the work is utterly impossible.

Qazi Nasrullah said: Who are called 'capable'? He

replied: Any person who can discern which of several possible meanings is the correct one is called 'capable'. For example, among a number of students there is one gifted with natural intelligence. If someone explains something to him, he picks it up. Given a mere hint, he understands the point. Such a youngster is called 'capable'. He takes in what he hears. If somebody does not have that gift, however, event Hough he studies and things are explained to him a thousand times he grasps nothing. From his reaction you would say that he had not even heard what was said!

It is also like two palaces. In one, an image is engraved, and it stands out clearly, while the other palace is dark or flat. If an image is engraved on it, it will not stand out at all, and no one will see it. The same is true for a painter. If he wishes to paint something on a sheet of paper, first of all he applies a particular color to the paper which will make the painting stand out. Only then, over the color, does he execute his painting, which stands out. What has happened? Firstly, he has prepared the paper for the painting. Having done that, the painting stands out, for the paper is fit to be painted on. The same is true for a signet ring used for official seals. If it is pressed onto clay or wax it produces a seal, but not if it is pressed against a stone. This is how it is with all things.

Afterwards he asked: What is the reason for the lack of ability? He replied: It is due to some defect from the moment of creation itself. If not, it could be that, after coming into existence, the person acquired some defects which do not admit of explanations. Where reasons for the defects are traced, he should acquire their opposites so that those defects might disappear, and capacity replace them. The relationship between a spiritual guide and his disciple illustrates this. By means of the power of his sanctity, the guide assists his disciple to acquire very many things, barring him from an inability due to a defect to capability. Where there is capacity, the blessing and insight from the guide is capable of being assimilated.

The Venerable Master was sitting on the portico in front of his cell. There was a courtyard in front. He utilized the setting to illustrate his meaning. He said: The reason why the rays of the sun reach this wall and courtyard is the absence of any

hindrance between them and the sun's rays, but these rays do not reach this cell which is so well enclosed simply because so many walls and a roof have been constructed to enclose it. These are all obstacles which have been placed between the cell and the sun's rays. If all these were dismantled and removed far from the cell, then it would become just like this wall and courtyard in front. The sun's rays would reach inside it too. Because the wall and courtyard did not have these defects, they were capable of receiving the rays of the sun, but the cell, on account of these defects, could not, and therefore did not, do so. Consider the worth of a mural and that of a man who speaks to it of love-fruitlessly, of course.

Afterwards he said: In this connection also, whatever appears in this visible world from the Hidden one does so to the extent that there is a capacity for it. He said: In Bengal, scholars of jurisprudence are so adept as to be able to split hairs, but if you ask them something about grammar and syntax, asking 'Why is this noun in the nominative case? or 'Why is this consonant marked with a 'Fatha'? they will not say anything, for they won't know. Thus, it is that they are quite capable of handling questions about jurisprudence but not about grammar and syntax. Moreover, if knowledge is not for the sake of God, then what about grammar or jurisprudence, and what about this thing or that? Each and every one has been granted a special capacity and, according to that, matters proceed. If someone has a sharp mind, he will understand whatever he hears and will be able to study and grasp all the sciences. Now it is said that he is capable of grasping all sorts of meanings. Such a person is a rarity.

The Helpless One asked: To what extent can humility and submission be present in prayer? He replied: The meaning of 'humility' and 'submission' is the same, but their limit is that each external bodily member has limits imposed by the Law, while internally one is brought to realize that 'God is all-seeing and all-informed about my states, my actions and my external and internal affairs. By way of illustration, it is said that a person on his prayer-carpet is informed that, while standing, he should fix his gaze on the place he will prostrate his head and, while prostrating, on his nose and, while sitting on his lap. Something similar applies to each member.

The Helpless Once again asked: Are humility and sub- mission works proceeding from the heart? He replied: Yes, they are works of the heart. After the heart has been brought to bear it will have an effect on the limbs. The actions of the limbs come under the sway of the states of a person's heart. If one's heart is in a laudable state, the actions of one's limbs will be so too. If one's heart is in a despicable state, so too will be the actions of one's limbs. Thus, it is that, in the Path, making one's heart correct is that firm foundation without which the disciple is incapable of doing anything correctly.

The Helpless One said: When humility and submission appear in one's heart, does intimate converse arise? He replied: Assuredly! Intimate converse means communicating something held secret. Firstly, presence is needed; then telling the secret- just as can be observed when there is a secret between one person and another. When both are present, but the heart of one is somewhere else, how can a secret be communicated? With whom will the person talk?

Again, the Helpless One enquired: Can intimate converse be of several kinds? Is one type when, for some time, a person's tongue moves in reciting his beads, magnifying God and praising His Holiness while, at other times, he presents his own mean, confounded, unworthy and helpless condition? He replied: Both forms are possible.

Again, he asked: Could those saintly persons who fall into forgetfulness during ritual prayer be caught up in such states? He replied: Yes, forgetfulness does occur on such occasions. When a person's heart becomes engrossed in such things it cannot pay attention to counting the component parts and actions of ritual prayer. Moreover, 'What have I done' and 'How far have I reached?' become unanswerable questions. Most saintly people who cannot lead public prayer are unable to do so because their ritual prayer is like this: the very moment they begin their prayer, they are filled with humility and submission, intimate converse and the sense of being in God's presence. Their hearts forget about actions and parts to be counted, so how can they count? He recited this verse:

The needy one, in the alley of the tavern,

Tastes full awareness and intoxication in prayer itself.

He said: It is related that all the sages were prayer-leaders in their early and middle stages but, when they were beyond instability and had reached maturity, then forgetfulness occurred less frequently. If someone says, at this juncture, that the Apostle was firmly established spiritually, so how could forget- fulness overcome him, then the answer would be that he had to expound the Law. I spoke in a restricted sense, saying that a person becomes less forgetful. I did not say that it did not occur at all.

Again, he asked: Does it happen to some that, from beginning to end, their prayer is full of intimate converse, humility and submission? He replied, Yes.

Again, he asked: Does it also happen that some people, on some occasions, are overcome by humility and submission at some point of their prayer? When this happens, do they prolong that part? He answered, Yes, this also happens, and a person then prolongs his prayer. How can he realize time is passing? It might happen that he does not find this happening in his next cycle of prayer. An overflowing abundance comes all at once. What does it matter if he offers the other parts in a dry fashion? From the point of view of meaning, that is not formal prayer but, because all the necessary conditions are present, the Law acknowledges that it is lawful prayer.

The Helpless One said: In several places it is written that 'wealth does not bypass a capable person, and that it does not reach anyone who is not prepared. Is this caused by the divine manner of proceeding and is it not a display of divine power?¹ The Venerable Master replied: Yes.

Again, the Helpless One asked: To what extent is preparation necessary? He answered: Accepting what is commanded and rejecting what is forbidden is bound up with what is external. He added: It is also connected with what is internal, just as, for masters of the Path, the very command concerning externals is applied by them to some internal aspect of the Path, as in this verse, by way of example 'Wash your faces and your hands' (Q5: 6). This is a command to wash one's face and hands, and this is its external meaning. At this level, both ordinary people and the elect are in agreement, but the Sheikhs say that, although this is the external meaning, there is an inner meaning of 'washing', namely washing their faces from looking at anyone who is unlawful for them, and their hands from catching hold of what is forbidden, and their feet from treading forbidden paths. This special interpretation applies to the elect, for it is they who have to implement it, as well as their followers. It is obligatory for the elect to do this in accordance with their particular stage. The same applies to their followers as an obligation flowing from their discipleship. This is called 'an obligation of state, not one imposed by the Law. In their stage inner purity is necessary, just as external cleanliness is obligatory for formal prayer.

Afterwards he said: Again, any person from whom any work issues forth have to possess the ability to do that work. By virtue of that ability the work is performed. If he is not capable, the work is utterly impossible.

Qazi Nasrullah said: Who are called 'capable'? He

replied: Any person who can discern which of several possible meanings is the correct one is called 'capable'. For example, among a number of students there is one gifted with natural intelligence. If someone explains something to him, he picks it up. Given a mere hint, he understands the point. Such a youngster is called 'capable'. He takes in what he hears. If somebody does not have that gift, however, event Hough he studies and things are explained to him a thousand times he grasps nothing. From his reaction you would say that he had not even heard what was said!

It is also like two palaces. In one, an image is engraved, and it stands out clearly, while the other palace is dark or flat. If an image is engraved on it, it will not stand out at all, and no one will see it. The same is true for a painter. If he wishes to paint something on a sheet of paper, first of all he applies a particular color to the paper which will make the painting stand out. Only then, over the color, does he execute his painting, which stands out. What has happened? Firstly, he has prepared the paper for the painting. Having done that, the painting stands out, for the paper is fit to be painted on. The same is true for a signet ring used for official seals. If it is pressed onto clay or wax it produces a seal, but not if it is pressed against a stone. This is how it is with all things.

Afterwards he asked: What is the reason for the lack of ability? He replied: It is due to some defect from the moment of creation itself. If not, it could be that, after coming into existence, the person acquired some defects which do not admit of explanations. Where reasons for the defects are traced, he should acquire their opposites so that those defects might disappear, and capacity replace them. The relationship between a spiritual guide and his disciple illustrates this. By means of the power of his sanctity, the guide assists his disciple to acquire very many things, barring him from an inability due to a defect to capability. Where there is capacity, the blessing and insight from the guide is capable of being assimilated.

The Venerable Master was sitting on the portico in front of his cell. There was a courtyard in front. He utilized the setting to illustrate his meaning. He said: The reason why the rays of the sun reach this wall and courtyard is the absence of any

hindrance between them and the sun's rays, but these rays do not reach this cell which is so well enclosed simply because so many walls and a roof have been constructed to enclose it. These are all obstacles which have been placed between the cell and the sun's rays. If all these were dismantled and removed far from the cell, then it would become just like this wall and courtyard in front. The sun's rays would reach inside it too. Because the wall and courtyard did not have these defects, they were capable of receiving the rays of the sun, but the cell, on account of these defects, could not, and therefore did not, do so. Consider the worth of a mural and that of a man who speaks to it of love-fruitlessly, of course.

Afterwards he said: In this connection also, whatever appears in this visible world from the Hidden one does so to the extent that there is a capacity for it. He said: In Bengal, scholars of jurisprudence are so adept as to be able to split hairs, but if you ask them something about grammar and syntax, asking 'Why is this noun in the nominative case? or 'Why is this consonant marked with a 'Fatha'? they will not say anything, for they won't know. Thus, it is that they are quite capable of handling questions about jurisprudence but not about grammar and syntax. Moreover, if knowledge is not for the sake of God, then what about grammar or jurisprudence, and what about this thing or that? Each and every one has been granted a special capacity and, according to that, matters proceed. If someone has a sharp mind, he will understand whatever he hears and will be able to study and grasp all the sciences. Now it is said that he is capable of grasping all sorts of meanings. Such a person is a rarity.

The Helpless One asked: To what extent can humility and submission be present in prayer? He replied: The meaning of 'humility' and 'submission' is the same, but their limit is that each external bodily member has limits imposed by the Law, while internally one is brought to realize that 'God is all-seeing and all-informed about my states, my actions and my external and internal affairs. By way of illustration, it is said that a person on his prayer-carpet is informed that, while standing, he should fix his gaze on the place he will prostrate his head and, while prostrating, on his nose and, while sitting on his lap. Something similar applies to each member.

The Helpless Once again asked: Are humility and sub- mission works proceeding from the heart? He replied: Yes, they are works of the heart. After the heart has been brought to bear it will have an effect on the limbs. The actions of the limbs come under the sway of the states of a person's heart. If one's heart is in a laudable state, the actions of one's limbs will be so too. If one's heart is in a despicable state, so too will be the actions of one's limbs. Thus, it is that, in the Path, making one's heart correct is that firm foundation without which the disciple is incapable of doing anything correctly.

The Helpless One said: When humility and submission appear in one's heart, does intimate converse arise? He replied: Assuredly! Intimate converse means communicating something held secret. Firstly, presence is needed; then telling the secret- just as can be observed when there is a secret between one person and another. When both are present, but the heart of one is somewhere else, how can a secret be communicated? With whom will the person talk?

Again, the Helpless One enquired: Can intimate converse be of several kinds? Is one type when, for some time, a person's tongue moves in reciting his beads, magnifying God and praising His Holiness while, at other times, he presents his own mean, confounded, unworthy and helpless condition? He replied: Both forms are possible.

Again, he asked: Could those saintly persons who fall into forgetfulness during ritual prayer be caught up in such states? He replied: Yes, forgetfulness does occur on such occasions. When a person's heart becomes engrossed in such things it cannot pay attention to counting the component parts and actions of ritual prayer. Moreover, 'What have I done' and 'How far have I reached?' become unanswerable questions. Most saintly people who cannot lead public prayer are unable to do so because their ritual prayer is like this: the very moment they begin their prayer, they are filled with humility and submission, intimate converse and the sense of being in God's presence. Their hearts forget about actions and parts to be counted, so how can they count? He recited this verse:

The needy one, in the alley of the tavern,

Tastes full awareness and intoxication in prayer itself.

He said: It is related that all the sages were prayer-leaders in their early and middle stages but, when they were beyond instability and had reached maturity, then forgetfulness occurred less frequently. If someone says, at this juncture, that the Apostle was firmly established spiritually, so how could forget- fulness overcome him, then the answer would be that he had to expound the Law. I spoke in a restricted sense, saying that a person becomes less forgetful. I did not say that it did not occur at all.

Again, he asked: Does it happen to some that, from beginning to end, their prayer is full of intimate converse, humility and submission? He replied, Yes.

Again, he asked: Does it also happen that some people, on some occasions, are overcome by humility and submission at some point of their prayer? When this happens, do they prolong that part? He answered, Yes, this also happens, and a person then prolongs his prayer. How can he realize time is passing? It might happen that he does not find this happening in his next cycle of prayer. An overflowing abundance comes all at once. What does it matter if he offers the other parts in a dry fashion? From the point of view of meaning, that is not formal prayer but, because all the necessary conditions are present, the Law acknowledges that it is lawful prayer.