(Divine Providence Series)
October 2, 2014
Everyone sees the things unseen
according to the measure of one’s illumination.
The more one polishes the heart’s mirror,
the more clearly will that one descry what is unseen.
Spiritual purity is bestowed by the Grace of Allaah;
success in polishing is also the Beloved’s Gift.
Work and prayer depend on aspiration
For as the Qur’aan says:
a person only has what one strives for. (Surah 53:39)
. . .
When trouble comes, the ill-fated person turns one’s back on Allaah,
while the blessed one draws near to the Beloved.
(adapted from Selected Poems of Rumi,
translated by Reynold A. Nicholson, p. 48-49)
***
We are immersed in an endless ocean of providence. Yes, even you. This is not a new revelation, it is a proclamation repeated continuously over the ages by masters of so many spiritual traditions. Yet many who agree with this assertion do not actually realize, and thereby, trust and live it. Many people live in unfulfilled “need” or the endless pursuit of providence because the measure of one’s illumination has not yet matured to see these treasures so near and within us.
Over the past few weeks this issue has arisen repeatedly in my interactions with a number of spiritual people. These are people who “know” this assertion -- some even teach this to others -- yet they are struggling with questions as to how to attain (financial) means to support and carry out their spiritual work. If asked, they would agree that the Beloved is All-Powerful, Capable of All, an Unending Source of Providence and Blessings, who is Merciful and Generous, a Reliable Sustainer and Provider. Yet these people, as well as others, are struggling with questions of how can “I get” what “I need” to carry out “my work.” And these are among sincere people committed to spiritual paths, not hypocrites presenting spiritual facades. So why are not we seeing and, therefore, accessing this unending providence we acknowledge to be?
Jalaal ud-Diin Rumi provides a blunt and clear answer: Everyone sees the things unseen / according to the measure of one’s illumination. If we’re not seeing this Divine Providence that envelopes us, that is always present and available, it’s not an issue of how to obtain it. Rather, it is a matter of increasing the measure of our illumination so that this (divine) light can reveal these things unseen that are already present.
The more one polishes the heart’s mirror, / the more clearly will that one descry what is unseen. This also includes looking at how we see, which shapes what we look for. Physical light allows one to see physical objects, but light from the heart imparts a more expansive sight of a more expansive reality. If we try to fit this more expansive sight and reality into the limited physical (mind-based) sight, we can literally remain blind to gifts that are right before our seeing eyes. And if we don’t see these, it becomes so difficult to receive and engage these.
At the root of this dynamic of seeing is our understanding of wealth. In this materialistic society, we tend to look at wealth as something acquired: physical things or means to acquire physical things (i.e. a job, money, credit) that are clearly observable to the mind-based senses. Usually this wealth is acquired to be enjoyed: we buy the mansion to live in its luxury, not as a rental property to generate income. This perspective is so deeply ingrained in our minds, with countless societal cues that reinforce this, that even spiritual and non-materialistic people carry these impressions. But one who sees with the light from the heart does not regard this as wealth.
The things of this world are fleeting and unreliable: they can be here today, gone tomorrow, and who knows what the next day. There are rich people who end up poor and vice versa for reasons that vary so inconsistently that few unchanging laws can be written about material possessions. And even more, for mystics, one finds material affluence and poverty among the righteous and unrighteous in this world. Jalaal ud-Diin Rumi shares: “Allaah chastises some people through [worldly] wealth, gold and rulership, for Soul flees from such possessions.” ( Fihi Ma Fihi, trans. by A.J. Arberry, p. 144) Reflecting on material wealth in this way, one may see why the saints don’t place great value in it, particularly when there is another wealth the Beloved reserves to the pious and Its elect.
Those who see with the light that emanates from the heart view wealth in terms of divine attributes. These are eternal and lasting, not bound by the conditions of this world but instead shape the conditions of this world in accordance with Divine Will. These are not things acquired, but blessings bestowed which can manifest into other blessings, including material wealth. Most precious among these attributes is Nearness to the Beloved:
Nearness to Allaah is never attained, [but instead
realized] through devotion and submission. The
Beloved is the Giver of givers. It fills the skirt of the
sea with pearls, It clothes the thorn in the raiment of
the rose, It bestows life and spirit upon a handful of
dust, all without precedent, all without favorites. All
the world receives their share from the Beloved.
(adapted from Fihi Ma Fihi, p. 308)
When we are near to the Beloved and are aware of this proximity, just by being close to the Giver of givers we are placed in the flow of the Beloved’s unending Generosity and Providence. In Nearness, we need not attain anything but merely honor and receive what the All-Knowing, All Wise gives. It really is that simple. Who knows better than the Beloved what we truly need and who is most capable of providing this? But instead, so many become consumed with the sight of the mind, which looks outward to the world: pursuing desires, formulating ambitions and schemes, conceiving needs. Engaged in such sight, we ignore the inner (heart) light that reveals the Beloved’s unending bestowal as well as what the Beloved wills for us to do with such. We are like wailing babes at the mother’s breast crying in our hunger, and in such crying we ignore the breast before our eyes dripping with milk.
If we wish to restrain the blinding sight of our crying hunger, we must stop engaging things that turn our attention away from our Nearness to the Beloved. We must stop engaging desires. We must cease fixating on external objects which turn our attention away from the inner light that reveals the providence within and before us. We must stop obsessing on what “I (think I) need” so that we can see what the Beloved provides, and utilize this to serve Its will. Whether we do these things for selfish or altruistic reasons becomes irrelevant: if it turns our attention away from the inner light and providence provided, even if we acquire much we are poor. And there will often be unending struggle and strife to retain and replenish what we acquire instead of the unending providence the Beloved provides. There is a place for self-effort and struggle on the path of Nearness to the Beloved: to restrain and remove that which turns us away from the Beloved and are barriers to immersing within Nearness. When this is done, the light from the heart will effortlessly reveal an innate awareness of this unending providence. Then we simply need to receive a lasting flow of wealth that is truly endless if we never turn away from or dishonor it.
To the extent we combine this awareness, receptiveness, and honor with embracing other divine attributes, we will realize truly how well the Beloved provides for us: The more one polishes the heart’s mirror, / the more clearly will that one descry what is unseen. This polishing removes the (mental) veils that cover the heart and the tendencies that turn us away from the heart. As this polishing progresses, we come to realize that divine attributes rest within the core of who we are. And these rays of light further illuminate the providence that surrounds us yet was previously unseen. This wealth doesn’t always manifest as material wealth but when we truly need such, the Beloved provides it or the means to attain it -- a need not defined by our minds but the All-Knowing Beloved.
We can look to the 99 Names of Allaah for some of these divine attributes. For example, Al-Hakiim means The Wise: whereas the Beloved is Absolute Wisdom we can be dressed in this attribute by adhering to wisdom, acting in wise ways. When we do so, this not only discourages us from doing foolish things that turn us away from the heart, but wisdom is a light that reveals and draws providence. Wisdom also guides us to be judicious with what we have, which is an aspect of divine wealth.
Other divine attributes include: being compassionate and merciful like Ar-Rahmaan Ar-Rahiim. To be peaceful like As-Salaam. To be faithful like Al-Mu’min (The Guardian of Faith). To be creative like Al-Khaaliq. To be forgiving like Al-Ghaffaar, Al-Ghafuur. To be generous like Al-Wahhaab, Al-Kariim. To be knowledgeable like Al-Aliim. To be honorable like Al-Mu’izz. To be just like Al-‘Adl. To be grateful like As-Shakuur. To be watchful like Ar-Raqiib. To be loving like Al-Waduud. To be honest like Al-Haqq (The Truth). To be trustworthy like Al-Wakiil. To be capable like Al-Qaadir. To be righteous like Al-Barr. To be patient like As-Sabuur. And so many more wonderful pious qualities. If we embrace and deepen the presence of these in how we live, our eyes will be profoundly opened to the treasures that abound so near to and within us. This is a call to submission: to live the whole of our lives through these virtues instead of letting these have a place in our lives. And then devotion: to be so committed to living these that we let nothing turn us from always living them. This will draw us to the greatest treasure: the Beloved Itself.
In the next post, we’ll continue with examining how this Divine Providence is bestowed.
