The sign of your spiritual poverty
November 27, 2013
The Way will not be granted to you as long as you are with yourself.
When you become non-existent you will never be out of sight.
When you become purified from this world and the next,
Surely then the sign of your spiritual poverty will be pointed out to all.
( The Quatrains of Rumi, p. 412,
translated by Ibrahim Gamard and Rawan Farhadi)
***
The above quatrain by Jalaal ud-Diin Rumi speaks to the importance of spiritual poverty for one who surrenders to the Sufi / mystic path. Each line reflects important elements of such poverty, but it may be helpful to explore a larger context first.
What is spiritual poverty? A simple question with profound implications. Traditional Islam does not regard this virtue in regards to material things: such as a vow of renouncing material wealth or social status (like a monk or nun) or as a state of impoverishment (lacking the means to attain prosperity). The virtue goes deeper to realizing a complete reliance on the Beloved: that one is always in absolute need of the Beloved. This goes beyond the fetters of the material, such as food, clothing, shelter, and money. Even if someone “owns” these, can one use them to purchase or barter the air one breathes? Or the vitality that keeps the body warm and the heart pumping? Or even the awareness that allows one to realize one is alive? In realizing the absolute need we have to be provided essential components of existence that we have not the means to attain ourselves; in realizing and being humble within this realization even a materially rich person can be spiritually poor.
Islam is clear that everything in creation (and beyond) belongs to Allaah, the Absolute. (Ownership in traditional Islam includes a duty to care for that which is owned, and forbids abuse or mistreatment by the owner.) It is only by grace that we are allowed to possess and acquire anything in creation -- including spiritual qualities that open us to the realization of Truth. Yet we often use these very blessings of grace to inflate the ego as being determinant of what we possess or acquire. That “I” have “my” possessions because “I” worked for them. And “I” have certain attributes because of who “I” am or what experiences “I” have gone through. In so many explicit and subtle ways we use what we possess or acquire as pillars of the ego.
Once the (unrestrained) ego is established, we often fall into the delusion of thinking we can attain things by means of “self (often selfish) effort,” with little to no regard of the Beloved. This usually fosters a pride that declares, even if subtly: that “I” am due something because “I” have something, that “I” am special and deserve to be served instead of surrendering to serve. Thus, we place limitations upon what we are willing to accept, not being open to that which doesn’t fit within the threshold of the ego’s desires and expectations. This approach is the opposite of a spiritually poor person who lives in awareness of one’s absolute need of the Beloved. They maintain a wide acceptance to whatever the Beloved offers. Such wise beggars aren’t arrogant enough to be choosers. They have gone beyond merely conceptualizing this dynamic on the mental plane, to a deeper genuine realization (on the heart level) of our utter dependence upon the Beloved. And whenever there is doubt about what is from the Beloved, the spiritually poor look to codes of morality (behavior), scriptures, and the teachings of prophets and saints for clarity.
The approach of self-effort and pride gets in the way of the Way, as Jalaal ud-Diin Rumi states: The Way will not be granted to you as long as you are with yourself. The Way need not be limited to the fulfillment of Islam (surrender) or the Sufi / mystic path, but can include so much of what we call life. As long as we remain centered in the ego, we hold our “self” solely or partly responsible for what manifests in our lives. This perceived (self-)determinism closes us to the openness that fully receives what the Beloved offers us. If we’re not open to receive, why should the Beloved grant it? Or force it upon us? The Qur’an states: “There is no compulsion in religion [the Way].” (Surah 2, Verse 256, translation by Marmaduke Pickthall) And since the ego tends to learn in retrospect, if at all, how often do we close ourselves to a greater beneficence the Beloved offers but doesn’t grant because we are not open to it?
Jalaal ud-Diin indicates an unfailingly way to receive all the Beloved wishes to grant us: When you become non-existent you will never be out of sight. When the ego becomes non-existent through spiritual discipline and restraint, we realize that we are always in the sight of the Beloved. And when we are no longer with our “self” (ego), and the company of others and things we keep to validate our “self,” there is nothing left to prevent us from being with the Beloved. It’s amazing how much this open “secret” is ignored when we’re preoccupied with the sight (perception) of the ego. Given the ego’s perception being inclined to worldly things, most of us live in ways that diminish living in the sight of the Beloved. When “I” think “I” need something “I” seek my own contrived ways to attain it based on what “I” see, instead of surrendering my sight to be seen by that which Sees all; and then allowing That to grant me (either directly or through guidance) what is needed. An important element of spiritual poverty is restraining, to eventually relinquish, “my” (ego-based) sight to rest in the All-Seeing Sight of the Beloved. As long as I hold my ego as a plank in my own eye, I render myself blind in the midst of that All-Seeing Sight.
And how much of ego-based sight (perception) is tied to desires? Seeking what we deem pleasurable and trying to avoid what we deem unpleasurable? I’m reminded of a line from the Qur’an which states: “but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allaah knoweth, ye know not.” (Surah 2, verse 216, trans. Pickthall) Acceptance of this revelation speaks to the heart of spiritual purification: to not be pulled by desires (likes and dislikes) but instead to be guided by the sight of That which knows all.
Jalaal ud-Diin Rumi even cautions against “spiritual” desires, such as living this earthly life for the sake of reaching paradise (heaven) in the next world:
When you become purified from this world and the next,
Surely then the sign of your spiritual poverty will be pointed out to all.
When we surrender to and serve the Beloved for the sake of the Beloved alone, our robe of spiritual poverty will be evident to all. But this calls for purification: living the depth of spiritual poverty so that we are open to receive the granting of such purification. Like deep cleaning, purification can be a messy process: one in which more dirt is made evident as it is pulled from discreet and hidden places so that it can be swept away. This results in a more comprehensive cleanliness, not merely a superficial one. Just like in scrubbing burnt food from a pot, the clean soapy water poured into the pot will become “dirty” as the food is scoured off. Yet the spiritual ego can get in the way, thinking it is cleaning itself. Even if a committed person is able to scrub one’s self of certain impurities, this fails to what the All-Seeing Purifier can do. If we surrender in spiritual poverty, knowing we are in absolute need of the Beloved purifying us; and put no conditions upon the openness that allows the Beloved to clean us as It will -- whether by pleasant or unpleasant means -- then the Beloved will grant us the wealth of a spiritual poverty that will be evident to all. Even if some still reject, ignore, or attack this wealth...
