Attar's Seven Valleys of Love

The Valley of the Quest

"When you enter the first valley, the Valley of the Quest, a hundred difficulties will assail you; you will undergo a hundred trials. There, the Parrot of heaven is no more than a fly. You will have to spend several years there, you will have to make great efforts, and to change your state. You will have to give up all that has seemed precious to you and regard as nothing all that you possess. When you are sure that you possess nothing, you still will have to detach yourself from all that exists. Your heart will then be saved from perdition and you will see the pure light of Divine Majesty and your real wishes will be multiplied to infinity. One who enters here will be filled with such longing that he will give himself up completely to the quest symbolized by this valley. He will ask of his cup-bearer a draught of wine, and he has drunk it nothing will matter except the pursuit of his true aim. Then he will no longer fear the dragons, the guardians of the door, which seek to devour him. When the door is opened and he enters, then dogma, belief and unbelief--all cease to exist."

The Valley of Love

"The next valley is the Valley of Love. To enter it one must be a flaming fire--what shall I say? A man must himself be fire. The face of the lover must be enflamed, burning and impetuous as fire. True love knows no after-thoughts; with love, good and evil cease to exist.
"But as for you, the heedless and careless, this discourse will not touch you, your teeth will not even nibble at it. A loyal person stakes ready money, stakes his head even, to be united to his friend. Others content themselves with what they will do for you tomorrow. If he who sets out on this way will not engage himself wholly and completely he will never be free from the sadness and melancholy which weigh him down. Until the falcon reaches his aim he is agitated and distressed. If a fish is thrown onto the beach by the waves it struggles to get back into the water.
"In this valley, love is represented by fire, and reason by smoke. When love comes reason disappears. Reason cannot live with the folly of love; love gas nothing to do with human reason. If you possessed inner sight, the atoms of the visible world would be manifested to you. But if you look at things with the eye of ordinary reason you will never understand how necessary it is to love. Only a man who has been tested and is free can feel this. He who undertakes this journey should have a thousand hearts so that he can sacrifice one at every moment."

The Valley of Understanding

"After the valley of which I have spoken, there comes another--the Valley Understanding, which has neither beginning nor end. No way is equal to this way, and the distance to be traveled to cross it is beyond reckoning.
"Understanding, for each traveler, is enduring; but knowledge is temporary. The soul, like the body, is in a state of progress or decline; and the Spiritual Way reveals itself only in the degree to which the traveler has overcome his faults and weaknesses, his sleep and his inertia, and each will approach nearer to his aim according to his effort. Even if a gnat were to fly with all its might could it equal the speed of the wind? There are different ways of crossing this Valley, and all birds do not fly alike. Understanding can be arrived at variously--some have found the Mihrab, others the idol. When the sun of understanding brightens this road each receives light according to his merit and he finds the degree assigned to him in the understanding of truth. When the mystery of the essence of beings reveals itself clearly to him the furnace of this world becomes a garden of flowers. He who is striving will be able to see the almond in its hard shell. He will no longer be pre-occupied with himself, but will look up at the face of his friend. In each atom he will see the whole; he will ponder over thousands of bright secrets.
"But, how many have lost their way in this search for one who has found the mysteries! It is necessary to have a deep and lasting wish to become as we ought to be in order to cross this difficult valley. Once you have tasted the secrets you will have a real wish to understand them. But, whatever you may attain, never forget the words of the Koran, "Is there anything more?"
"As for you who are asleep (and I cannot commend you for this), why not put on mourning? You, who have not seen the beauty of your friend, get up and search! How long will you stay as you are, like a donkey without a halter!"

The Valley of Independence and Detachment

"The there comes the valley where there is neither the desire to possess nor the wish to discover. In this state of the soul a cold wind blows, so violent that in a moment it devastates an immense space; the seven oceans are no more than a pool, the seven planets a mere sparkle, the seven heavens a corpse, the seven hells broken ice. Then, an astonishing thing, beyond reason! An ant has the strength of a hundred elephants, and a hundred caravans perish while a rook is filling his crop.
"In order that Adam might receive the celestial light, hosts of green-clad angels were consumed by sorrow. So that Noah might become a carpenter of God and build the ark, thousands of creatures perished in the waters. Myriads of gnats fell on the army of Abrahah so that that king would be overthrown. Thousands of the first-born died so that Moses might see God. Thousands of people took to the Christian girdles so that Christ could possess the secret of God. Thousands of hearts and souls were pillaged so that Muhammad might ascend for one night to heaven. In this Valley nothing old or new has value; you can act or not act. If you saw a whole world burning until hearts were only shish kabab, it would be only a dream compared to reality. If myriads of souls were to fall into this boundless ocean it would be as a drop of dew. If heaven and earth were to burst into minute particles it would be no more than a leaf falling from a tree; and if everything were to be annihilated, from the fish to the moon, would there be found in the depths of a pit the leg of a lame ant? If there remain no trace of either of men or jinn, the secret of a drop of water from which all has been formed is still to be pondered over."

The Valley of Unity

"You will next have to cross the Valley of unity. In this valley everything is broken in pieces and then unified. All who raise their heads here raise them from the same collar. Although you seem to see many beings, in reality there is only one--all make one which is complete in its unity. Again, that which you see as a unity is not different from that which appears in numbers. And as the Being of whom I speak is beyond unity and numbering, cease to think of eternity as before and after, and since these two eternities have vanished, cease to speak of them. When all that is visible is reduced to nothing, what is there left to contemplate?"

The Valley of Astonishment and Bewilderment

"After the Valley of Unity comes the Valley of Astonishment and Bewilderment, where one is a prey to sadness and dejection. There sighs are like swords, and each breath a bitter sight; there, is sorrow and lamentation, and a burning eagerness. It is at once day and night. There, is fire, yet a man is depressed and despondent. How, in his bewilderment, shall he continue his way? But he who has achieved unity forgets all and forgets himself. If he is asked: "Are you, or are you not? Have you or have you not the feeling of existence? Are you in the middle or on the border? Are you mortal or immortal?" he will reply with certainty: "I know nothing, I understand nothing, I am unaware of myself. I am in love, but with whom I do not know. My heart is at the same time both full and empty of love."

The Valley of Deprivation and Death

"Last of all comes the Valley of Deprivation and Death, which is almost impossible to describe. The essence of the Valley is forgetfulness, dumbness and distraction; the thousand shadows which surround you disappear in a single ray of the celestial sun. When the ocean of immensity begins to heave, the pattern on its surface loses its form; and this pattern is no other than the world present and the world to come. Whoever declares that he does not exist acquires great merit. The drop that becomes part of this great ocean abides there for ever and in peace. In this calm sea, a man, at first, experiences only humiliation and overthrow; but when he emerges from this state he will understand it as creation, and many secrets will be revealed to him.

    "Many beings have missed taking the first step and so have not been able to take the second--they can only be compared to minerals. When aloe wood and thorns are reduced to ashes they both look alike--but their quality is different. An impure object dropped into rose-water remains impure because of its innate qualities; but a pure object dropped into the ocean will lose its specific existence and will participate in the ocean and in its movement. In ceasing to exist separately it retains its beauty. It exists and non-exists. How can this be? The mind cannot conceive it."

Discipleship

In ancient times, the path of discipleship was a lesson to be applied in every direction of life. Man is not only his body; he is his soul. When a child is born on earth, that is not the time that the soul is born. The soul is born from the moment that consideration is born. This birth of consideration is, in reality, the birth of the soul. Man shows his soul in his consideration. Some become considerate as children, others perhaps do not awaken to consideration throughout their whole life. Love is called a divine element, but love's divine expression is nothing but consideration. It would not be very wrong to say that love without consideration is not fully divine. Love that has no consideration loses its fragrance.

Moreover, intelligence is not consideration. It is the balance of love and intelligence, it is the action and reaction of love and intelligence upon each other that produce consideration. Children who are considerate are more precious than jewels to their parents. The man who is considerate, the friend who has consideration, all those with whom we come into contact with who are considerate, we value the most.

Thus, it is the lesson of consideration given by the spiritual teachers which may be called the path of discipleship. This does not mean that the great teachers have wanted the discipleship, the devotion, or the respect of the pupils for themselves. If any teacher expects that, then he cannot be a teacher. How could he then be a spiritual teacher, as he must be above all of this in order to be above them? But respect, devotion and consideration are taught for the disciple's own advantage, as an attribute that must be cultivated.

Until now, there has been a custom in India, that the first things the parents taught their children were respect for the teacher, consideration, and a kindly inclination. A modern child going to school has not the same idea. He thinks that the teacher is appointed to perform a certain duty. He hardly knows the teacher, nor does the teacher know him well. When he comes home, he has the same tendency towards his parents as he has at school. Most children grow up thinking that all the attention their parents give them is only part of their duty. At most, they will think, 'Perhaps one day, if I am able, I shall repay it.' The ancient idea was different. For instance, the Prophet Muhammad taught his disciples that the greatest debt every man had to pay was to his mother, and if he wished his sins to be forgiven, he must so act through life that at the end, his mother, before passing from this earth, would say, 'I have forgiven you the debt.' There was nothing a man could give or do, neither money nor service, which would enable him to say, 'I have paid my debt.' No, his mother must say, 'I have forgiven you that debt.' What does this teach? It teaches the value of that unselfish love which is above all earthly passion.

If we inquire of our self within for what purpose we have come to earth and why we have become human beings, wondering whether it would perhaps have been better to remain angels, the answer will certainly come to the wise, from his own heart, that we are here to experience a fuller life, to become fully human. For it is through being considerate that we become fully human. Every action done with consideration is valuable, every word said with consideration is precious.

It is not every soul who takes the trouble to tread this path. Everyone is not a plant. There are many who are rocks, and these do not want to be considerate, they think it is too much trouble. Of course, the stone has no pain, it is the one who feels who has pain. Still, it is in feeling that there is life. Life's joy is so great that even with pain, one would rather be a living being than a rock, for there is a joy in living, in feeling alive, which cannot be expressed in words. After how many millions of years has the life buried in stones and rocks risen to the human being! Even so, if a person wishes to stay a rock, he had better stay so, though the natural inclination in every person should be to develop the human qualities fully.

The first lesson that the pupil learns on the path of discipleship is what is called Yaqin in Sufi terms, which means confidence. This confidence he first gives to the one whom he considers to be his teacher, his spiritual guide. In the giving of confidence, three kinds of people can be distinguished. One gives a part of his confidence and cannot give another part. He is wobbling and thinking, 'Yes, I believe that I have confidence; perhaps I have, perhaps I have not.' And this sort of confidence puts him in a very difficult position. It would be better not to have it at all. It is like lukewarm water, neither hot nor cold. In all things, this person will do the same, in business, in his profession. He trusts and doubts, he trusts and fears. He is not walking in the sky, he is not walking on the earth, he is in between the two. Then there is another kind, the one who gives his confidence to the teacher, but he is not sure about himself, he is not inwardly sure if he has given it. This person has no confidence in himself, he is not sure of himself; therefore, his confidence is of no value. And the third kind of person is the one who gives confidence because he feels confident. This confidence, alone, can rightfully be called yaqin.

Thousands of people of the first category came, thronged round the Master, then left him. It did not take one moment for them to be attracted, nor one moment for them to leave the Master. In the second category are those who go on for some time, just as a drunken man goes on and on; but when they are sober again, things become clear to them and they ask themselves, 'Where am I going? Not in the right direction.' Thousands and thousands in this category followed the masters and prophets. However, those who stayed to the end of the test were those who, before giving their confidence to the teacher, first had confidence in their own heart.

It is they who, if the earth turned to water and the water turned to earth, if the sky came down and the earth rose up, would remain unshaken, firm in the belief that they had gained. It is by discipleship that a person learns the moral that in whatever position he is, as husband or wife, son or daughter, servant or friend, he will follow with confidence, firm and steady, wherever he goes.

After acquiring Yaqin, there comes a test, and that is sacrifice. That is the ideal on the path of God. The most precious possession is not too valuable, nothing is too great to sacrifice. Not one of the disciples of the Prophet – the real disciples – thought even their life too great a sacrifice if it was needed. The story of Ali is very well known. A plot was discovered that one night, some enemies wanted to kill the Prophet, and Ali learned about it. He did not tell the Prophet, but persuaded him to leave home. He himself stayed, for he knew that if he went too, the assassins would follow him and find out where the Prophet was. He slept in the same bed in place of the Prophet, so that the assassins might find him. However, at the same time he did not intend to lose his life if he could fight them off. The consequence was that the plot failed, and the enemies could not touch either the Prophet or Ali.

This is only one instance, but there are thousands of instances which show that the friendship formed in God and truth between the teacher and the disciple is for always, and that nothing in the world is able to break it. If the spiritual link cannot hold, then how can a material link keep intact? It will wear out, being only a worldly link. If spiritual thought cannot form a link between two souls, then what else can constitute such a strong tie that it can last both here and in the hereafter?

The third lesson on the path of discipleship is imitation. This means imitating the teacher in his every attitude, in his attitude towards the friend, towards the enemy, towards the foolish, and towards the wise. If the pupil acts as he wishes and the teacher acts as he wishes, then there is no benefit, however great the sacrifice and devotion. No teaching or meditation is as great or valuable as the imitation of the teacher on the path of truth. In the imitation of the teacher, the whole secret of the spiritual life is hidden. No doubt it is not only the imitation of his outward action, but also of his inner tendency.

The fourth lesson that the disciple learns is different again. This lesson is to turn the inward thought of the teacher outward until he grows to see his teacher in everyone and everything, in the wise, in the foolish, and in all forms.

Finally, by the fifth lesson, the disciple learns to give everything that he has so far given to his teacher – devotion, sacrifice, service, respect – to all, because he has learned to see his teacher in all.

One person will perhaps learn nothing all his life, whereas another will learn all five lessons in a short time. There is a story of a person who went to a teacher and said to him, 'I would like to be your pupil, your disciple.' The teacher said, 'Yes, I shall be very glad.' This man, conscious of so many faults, was surprised that the teacher was willing to accept him as a disciple. He said, 'But I wonder if you know how many faults I have?' The teacher said, 'Yes, I already know your faults, yet I accept you as my pupil.' 'But I have very bad faults,' he said, 'I am fond of gambling.' The teacher said, 'That does not matter much.' 'I am inclined to drink sometimes,' he said. The teacher said, 'That does not matter much.' 'Well,' he said, 'there are many other faults.' The teacher said, 'I do not mind. But now that I have accepted all your faults, you must accept one condition from your teacher.' 'Yes, most willingly,' he said. 'What is it?' The teacher said, 'You may indulge in your faults, but not in my presence. Only that much respect you must reserve for your teacher.'

The teacher knew that all five attributes of discipleship were natural to him, and he made him an initiate. As soon as he went out and had an inclination to gamble or to drink, he saw the face of his murshid before him. When, after some time, he returned to the teacher, the teacher smilingly asked, 'Did you commit any faults?' He answered, 'Oh, no, the great difficulty is that whenever I wanted to commit any of my usual faults, my murshid pursued me!'

Do not think that this spirit is only cultivated; this spirit may be found in an innocent child. When I once asked a little child of four years, 'Have you been naughty?' The child answered, 'I would like to be naughty, but my goodness will not let me.' This shows us that the spirit of discipleship is in us. However, we should always remember that he who is a teacher is a disciple himself.

The lesson we all have to learn is that of discipleship. Discipleship is the first and the last lesson.