HEIRARCHY OF CREATION (EPISTLES OF THE BRETHREN OF PURITY)

----You must know, dear brother, God aid you and us with His sustaining
spirit, that mineral substance are the lowest things that come to be.
They include all bodies that arise as composites of the four elements:
fire, air, water, and earth. Plants, too, are compounded of these elements.
But nourished by the elements, they can grow, expanding in all three dimensions:
length, width, and depth. Animals share with plants the functions of nourishment
and growth but are distinguished by locomotion and sensitivity. Man share these
traits with plants and animals but adds his own distinctions: reason and discernment.

REF: EPISTLES OF THE BRETHERN OF PURITY
EDITED AND TRANSLATED BY LENN E. GOODMAN AND RICHARD MCGREGOR

COME CLOSER YOUNG MAN (MASTER AND THE DISCIPLE)

---Then they asked for permission to see the Shaykh, and when he gave them permission he ordered
the young man to perform a complete ablution and to dress in his finest clothing, so when the young man
set about those preparations, his heart was joyful that his need would be fulfilled on the very day, and
that this preparation which he had been ordered to undertake was sign pointing to the good that would
come to him subsequently.-------
Next (the Shaykh) ordered the young man to come close to him, so he approached and came nearer.
Then (the Shaykh)  came even closer and began to speak of what cannot be comprehended by imagination,
what pens cannot expresss, and what has not occured to the heart of any mere mortal (bashar). This is
among those things which must not be mentioned in the schools of sermons and should not be openly
expressed in the contents of books, because of its tremendous worth- for it is only unveiled to those
who are worthy of it.
Now, when (the Shaykh) had fulfilled his duty and had led (the young man) out of wandering in the
wilderness to the end of his guidence, then his way (madhhab) became pure, his drinking-place became
sweet, and he came to know his Lord. Then his consecration was accomplished, through glorifying
what God made sacred. He held firmly to the solid connection (with God) circled around the age-old
House, fulfilled his devotion through remembrance (of God), and completed his pilgrimage with (God's)
greatest sign.-------

 REF:THE MASTER AND THE DISCIPLE BY JA'FAR B. MANSUR AL-YAMAN
EDITED AND TRANSLATED BY JAMES W. MORRIS

SECRET NAME (MASTER AND THE DISCIPLE)

--(The narrator continued) Then he turned his gaze toward the young man and said:
'O brave youth (fata) you have been honoured by a newly arriving intimate friend,
and you have been greeted by a visitor (a soul like yours) ,so what is your name?'
'Ubayd Allah ("the little servant of God"), son of the servant of God,' he answered.
'That is your description,' replied the Shaykh, 'but we have already been informed
about you.'
'I am Hurr ("freed-man"), son of the servant of God,' the young man replied.
'Then who set you free from being owned, so that you become free?' inquired the Shaykh.
'This Knower set me free,' said the young man, pointing with his hand toward the Knower
who had called him (to the way).
'But do you think,' continued the Shaykh, 'that if he is also owned and not your owner,
does he have any right to set you free?'
'No, he doesn't,' replied the young man.
'Then what is your name?' repeated the Shayth.
(The narrator) continued: Then the young man hung his head, bewildered and unable to
respond.
'O brave youth,' pursued the Shaykh. 'how can we recognise something that has no name,
even if it has been born?'
'I have been born to you,' replied the young man, 'so you name me!'
'That is only after the fulfilment of seven days (of waiting), the Shaykh responded.
'But why must that be postponed until after seven more days?' asked the young man.
'In honour of the new-born infant,' replied the Shaykh.
'But what if  the new- born should die before the seven days are finished?' the young man continued.
'Nothing will harm him,' replied the Shaykh, 'and after that he will be named.'
'Then will this name by which you'll have named me be my own?' asked the young man.
'In that case you would be what is worshipped,' replied the Shaykh.
'But then how should we speak of it?' asked the young man.
'The Name is your owner,' the Shaykh answered, 'and you are owned by it. For you cannot
penetrate further than your own (spiritual) rank. Now depart until you period of waiting (is over).' ----

REF:THE MASTER AND THE DISCIPLE BY JAFER B. MANSUR AL YAMAN
EDITED AND TRANSLATED BY JAMES W. MORRIS

THE SHEIKH AND THE DOG

A dog brushed up against a sheikh, who made
No move to draw his skirts in or evade
The filthy stray- a puzzled passer-by
Who'd noticed his behaviour asked him why.
He said: "The dog is filthy, as you see,
But what is outside him is inside me-
What's clear on him is hidden in my heart;
Why should such close companions stay apart?"
If inward filth is slight or if it's great,
The outcome is the same disgusting state-
If straws impede you, or a mountain-top,
Where is the difference if you have to stop?


                                                      ATTAR

THE LOVER WHO SAVED HIS BELOVED FROM DROWNING

A girl fell in a river-in a flash
Her lover dived in with a mighty splash,
And fought the current till he reached her side.
When they where safe again, the poor girl cried:
"By chance I tumbled in, but why should you
Come after me and hazard your life too?"
He said; "I dived because the difference
Of 'I' and 'you' to lovers makes no sense-
A long time passed when we were separate,
But now that we have reached this single state
When you are me and I am wholly you,
What use is it to talk of us as two?"
All talk of two implies plurality-
When two has gone there will be Unity.

                                                 ATTAR