Part I: Testimony of Bahaudin Naqshband – the Designer

We are adjured constantly to study and make ourselves familiar with the lives, doings and sayings of the Wise because a link of understanding exists between these factors and the potentiality in ourselves.

But if, as have the literalists, we soak ourselves in these elements from motives of greed or marveling at wonders, we will transform ourselves indeed; but the transformation will be animal into lesser animal, instead of animal into man.

The test which is placed in man’s way is to separate the real Seekers from the imitation ones by this very method. If man has not addressed himself to this study through his simplest and most sincere self he will be in peril. It is therefore better, did man but know it, to avoid all metaphysical entanglements rather than to allow himself to be acted upon by the supreme force which will amplify, magnify, his faults if he lacks the knowledge of how to cure the fault, or of how to approach the teaching so that his faults are not involved in the procedure.

It is for this reason that we say that there are many different spheres, levels, of experience of the truth. The Wise have always concentrated upon making sure that their disciples understand that the first stage towards knowledge is to familiarize themselves with the outward, factual, appearance of that knowledge, so that, preventing it from rushing into the wrong area of their minds, it might await development when the possibilities exist.

This is the analogy of a man taking a pomegranate and keeping it until his stomach is in a condition to digest it correctly. If a man eats a pomegranate when there is something wrong with his stomach, it will make the ailment worse.

One manifestation of man’s ailment is to want to eat the pomegranate at once. Should he do this, he will be in serious difficulties.

Now you have the explanation as to why the Wise continually supply materials to be stored in the heart, as grain is stored, with a view to the making of bread. Because this is experience and not grain, man in his crudity does not customarily feel able to understand this great truth and secret. The man to whom we speak is, therefore, a specially attuned sort of man – “The Generous Miser” – that is, the man who can hoard when hoarding is indicated, and who will make available that which there is as and when it is able to exercise its optimum effect.

I was mystified for many months by my esteemed mentor’s giving me things to speak, to think and do which did not seem to satisfy my craving for the spiritual life. He told me many times that the craving which I felt was not for spirituality at all, and that the materials which he was giving me were the nutritions which I needed. It was only when I was able to still my maniac desires that I was able to listen to him at all. At other times I said to myself, ‘I have heard all this before, and it is highly doubtful’, or else, ‘This is no spiritual man’, or, further, ‘I want to experience, not to listen or to read.’

The wonderful thing was this, that my teacher continually reminded me that this was my state of mind, and although I was outwardly trusting him and serving him in everything. I was not able to trust him to the necessary extent, nor in the vital direction. Looking back, I realized later that I was willing at that time to yield far more far-reaching parts of my sovereignty than were needed; but I was not prepared to yield the minor ones which alone were the pathways to my understanding.

I refer to this because it is by rehearsal of the experience of others that people at a similar stage in the Path may be able to recognize their own state and profit by it.

I remember that I was always magnetized, transfixed by the dramatic, and became attentive whenever anything of great stimulation was said or done, but that the significant factors in my association with my teacher were the ones which I missed, sometimes almost entirely. Because of this, in spite of being continually employed in the work, I wasted as much as eight years of my life.

Then it must be remembered that there are the two kinds of everything. This is something which we normally do not imagine as existing, but it is fundamental. There is the keeping of company with a wise man and learning from him, in the right way, which is productive of human progress. Then there is the counterfeit, which is destructive. What makes us completely confused in this matter is that the feeling which accompanies the false discipleship or the ordinary keeping company, as well as its external manifestations in courtesy and seeming humility, is so able to make us imagine that we are religious or dedicated people that it is possible to say that this is due to what has been called the entry of a demonic, counterfeiting power, which persuades most of the very distinguished and compelling spiritually reputed people and also their followers, even down the generations, that they are dealing in spirituality. It even enables them to communicate this belief to those who are not of their number, so that their reputation gains credibility through the very people who misguidedly say, ‘I do not follow his path, but I do not deny that he is a spiritual and a good man…’

The only corrective to this is the making use of the special-occasion timing by the Master who alone is able to say as to when and where and in what manner the exercises and other activities, even those which do not appear to have the smallest connection with spirituality, may be carried on. There is a confusion here because this is sometimes taken to mean that one must never read books or carry out processes without the direct supervision of the Master. But this common and shallow mistake is seen to be absurd when we realize that the Master may specify courses or reading or action for a number of people or for an individual, and that he may find it necessary from time to time for these to take what seems a conventional, indeed, a seemingly scholastic course. But what is vital here is not how things appear to the student, but that the Master has prescribed them and that he will intervene as and when there is a need for a change. All manifestations of opposition to this curriculum or any other disharmony with the Master are manifestations of the rawness of the pupil, and may not be taken into consideration by the Master or any of his intermediaries (deputies) since the student can either follow the course dutifully or he cannot. If he cannot, he ceases at that moment to be a student, and hence has no right even of comment. Only true students have the right of comment, and those who draw attention to themselves by questioning the course itself are not in the condition of being students at all.

Failure to observe this is common among scholastic emotionalists who have adopted Sufi procedures, because they do not realize that the curriculum is already erected on the basis of all the possible contingencies which include any and all feelings of the pupils. What is aimed at here is the operation of the teaching through the capacity. If he is disturbing the progress of the session or the work of the deputy, he is the opposite of a student, and this should be observed as a lesson by the company.

I am well aware that the principles are far from the accepted ones in the shallow world which is balanced on the basis of what people think of one another, including the problem which false teachers continually feel, which is the question of what other people think of them. But the central factor is whether the Teaching is operating, not whether people feel through their ordinary senses that they are being fulfilled.

In the latter case, you may be sure that nothing of real worth is happening at all.

This is the end of the first section of the Testimony of Bahaudin Naqshband – the Designer.


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