Diary 1963 - Murshid Sam's Living Stream

Diaries 1963-3Or again. Many Orthodox refuse the above Hadith which speaks about Holy Qur’an coming inseven dialects and say there is one meaning to the text. Then they translate Rab Alamin as “Lord ofthe worlds” and they seek Ilm but Ilm and Alamin come from the same root, which shows there is aconnection between the divine wisdom and the creation. This also comes in the Hebrew mysticismwhich says creation came from Chokmah (Hakimat). But the mind of man makes the divisions andso there is no understanding. But when one effaces oneself (fana) and comes into the reality he sees(Shahud) these things plainly and there is no mystery anymore.It is most interesting your coming from Hyderabad. My first Pir-o-Murshid, Hazrat InayatKhan, was given Bayat there by one Seyyed Mohammed Moudani of the Chisti Order and then hehad the full Four School teaching which he brought to the West. The chief Khalifa in that school(Four School) is Fayaz-ud-din Nizami, the Town Planner, who lives on Jubilee Hills and has been myhost many times. I also met the former mayor in strange circumstances (by Shahud).Unfortunately my visits to Hyderabad always came during intercession so that while I did visitthe new grounds of Osmania this last time I was not only too busy but had a complexity of spiritualduties—all quite successful, but many. I did not visit the Nizam because his secretary refused admittance,but I have been to shrines in that vicinity.Although I had a most mysterious and marvelous greeting at Ajmir I consider the DargahNizam-ud-din Auliya my center in India and it is written in the ethers so to speak and the self hasnothing to do about it. In a similar way, perhaps, in Pakistan it is the tomb of Data Ganj Baksh,whose “Kashf-al-Mahjub” has been a lifelong study. But in Pakistan also there is a very strong bondto and with Bullah Shah at Kasur and Mian Mir at Lahore, and I have accepted Mian Mir as the intermediaryfor Ghaus-i-Azam. By tasawwur and fana one can efface oneself and commune and it isthis communion—and no worship of any kind—which draws one to saints, living or “dead.”Tarikat. I have never experienced blind love. I have had the heart-union after vision with eachPir-o-Murshid; and again with Mohammed as Rassoul, the vision came in 1925 as above, the unionin 1945—a long story consummated in the poem “Saladin” alluded to. It is a mistake to say thereis any blindness in Tarikat. If so, it is not Tarikat. We say: Ashadu La Illaha El Il Allah and thenAshadu Mohammedar Rassoul-Lillah. The Tarikat takes one ultimately into Mushahida when thisbecomes reality. But there can be no blindness in Shahud and when there is blindness the Shahudis incomplete and when there is experience the Shahud is completed but only to go on to the higherstages in Mushahida.The same applies to Murakkabah, Mujahida, etc.Today I have been received into about eight Orders, two in the Arab world and the rest in theIndian sub-continent. But those Bayats all came from experience and union or attunement. And thisis mentioned because when I reached Pakistan last my old friend from San Francisco (who is not intarik, not even religious) took me to a home and there on the wall was a picture of Ghaus-i-Azamwith the other grand Pirs, and apart Pir Bu Ali Shah Qalandar. I looked at that picture and saw myfuture history, and so it was and left Pakistan a year and a half later as a “mureed” of all of them.