Who Loves Beyond Love Opens Wide The Gates
by a dervish
In the harsh light of any atrocity & “IF something like the following disappointingly enough feels as if it is pretty resigned, ‘powerless’ & reads as if ‘it is all I can do,’ then let it BE all & in ALL the worlds.”
[Mohammed Nezhmi, Fez, 1979 AD/1399 AH]
After witnessing enough material & bodily horror in the World “as it is,” then some in repudiation of misery may choose to quit eating meat, fish, dairy & so on; this in turn also may lend power to the imaginal work that by definition must always begin (NB) “within” the so-called “individual” personalities.
Certain Sufis, at least among muslims, say that it is a matter of becoming, instead of I’s & Me’s, gateways [Ar, al-biban — tr] between the worlds [Ar, al-‘alamina — tr], and so doing the rescue of whole slummy “dimensions” of existence.
The enriching of molecular & biological existence with huge (!) interpolations of the images of Love now begins to happen because djinn & angels do more-and-more pass unimpeded through the gaps in the fabric of Dr Hawking’s space-time, between the beyond [Ar, al-‘abru — tr] & the present world [Ar, al-‘alam naHnu — tr].
Among many other results, death [Ar, al-mut — tr] can settle more readily than ever as a “the friend” [Ar, as-saHib — tr] around beings in advance of the onsetting terror & misery of creatures.
The typical sequence is that the operator through dervish stages arrives at shame for their acts, the need to make good, and then doing substantial amends.
Additionally, the operator must come to terms with the fact that their initial grief & shame & longing not to have done what they did remains, so far, STILL “all about them”.
Only after dervishes at this point further are guided to actually RE-member the former “objects” of their cruelty & mistreatment & to see their “victims” as living images in their own right can the doorway, perhaps, begin to open.
In many cases, the operator further has to agree, themselves, that THEIR destination, instead of Foreverness, will be Nevereverness.
This means quiet acceptance of the fact of no persistence of their self-awareness after death, as well as the “personal” annihilation of their deeds, obliteration of their lives & elimination of their story from the tale of the worlds [Ar, aT-Tariq al-‘alamina — tr].
Nature famously abhors a vacuum goes the working axiom again in play here; and, so, the removal in Love of a whole tawdry timeline of “individual” foul misexistence & the depressing grubbines of thirty or sixty years or more of pretty-much-average living then creates a “gap” in the physical (NB) fabric of being.
So they are made EFFECTIVELY real, these openings between many states of reality [Ar, al-Haq — tr]
Needless to say, a linear narrative does not — it just CAN not — convey the experience as such that remains paradoxically individual even as the personality progressively disappears, sometime in advance of their bodily end.
However, the Sufis often add at this closing-point of the part that even can be talked about that “whoever tastes the pomegranate, knows pomegrante….”
A more direct means of actually getting to the Last Work of Love may be to develop the physical skills associated with deep breathing if you do not already have these & THEN to use these same techniques — instead of continued pursuit of a “personal” serenity that now has been outgrown as your goal! — to concentrate on the rescue FROM YOURSELF of one mistreated creature at a time from out of your own past.
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[30 September OS/6 thul-hijjah 1435 AH]