(18) On another occasion Bayazid said, "Were God to offer thee the intimacy with Himself of Abraham, the power in prayer of Moses, the spirituality of Jesus, yet keep thy face directed to Him only, for He has treasures surpassing even these." One day a friend said to him, "For thirty years I have fasted by day and prayed by night and have found none of that spiritual joy of which thou speakest." Bayazid answered, "If you fasted and prayed for three hundred years, you would never find it." "How is that?" asked the other. "Because," said Bayazid, "your selfishness is acting as a veil between you and God." "Tell me, then, the cure." "It is a cure which you cannot carry out." However, as his friend pressed him to reveal it, Bayazid said, "Go to the nearest barber and have your beard shaved; strip yourself of your clothes, with the exception of a girdle round your loins. Take a horse's nosebag full of walnuts, hang it round your neck, go into the bazaar and cry out, 'Any boy who gives me a slap on the nape of my neck shall have a walnut.' Then, in this manner, go where the Qadi and the doctors of the law are sitting." "Bless my soul!" said his friend, "I really can't do that, do suggest some other remedy." "This is the indispensable preliminary to a cure,' answered Bayazid, "but, as I told you, you are incurable."

(2) A young pupil, unknown to his shaikh he thought) had a small hoard of gold pieces. The shaikh said nothing, and one day they set out together on a journey. At length they came to a dark valley at the entrance of which were two roads. The pupil began to be afraid, for gold corrupts its possessor. Trembling, he asked the shaikh, 'Which road ought we to take?' The shaikh replied: 'Get rid of that which makes you afraid, then either road will be good. The

devil fears hirn who is indifferent to money, and promptly flees from him. For the sake of a grain of gold you would split a hair. In the way of religion gold is like a lame donkey; it has no value, only weight. When wealth comes to a man unawares it first bewilders him, then governs him. He who is identified with the love of money and possessions has been bound hand and foot and thrown into a pit. Avoid this deep pit if you can, if not, hold your breath, for the air in it is quite extraordinary.'

(2) When Bayazid departed from the palace of this world a disciple saw him the same night in a dream and asked this excellent pir how he had escaped Munkir and Nakir. The Sufi said to him: ' When these two angels questioned me about the Creator, I said to them, "The question cannot be answered precisely, for if I say 'he is my God, and that is all', this will only express a desire on my part; it will be better if you return to God and ask him what he thinks of me. If he calls me his servant, you will know that it is so. If not, then he abandons me to the bonds which hold me. Since it is not easy to obtain union with God, what will it serve me to call him My Lord? If he does not agree to my

service how can I claim him for my master? It is true that I have bowed my head, but it is also necessary that he calls me his slave."'

(4) As a Sufi was hurrying to Baghdad he heard someone say: ' I have a lot of honey which I would sell very reasonably if there were anyone to buy it.' The Sufi said: 'My good fellow, wouldn't you like to give me a little for nothing?' The man angrily replied: 'Go away. Are you mad as well as greedy? Don't you know that one always gets nothing for nothing?' Then an inner voice said to the Sufi: 'Leave this place and I will give you that which money cannot buy: all good fortune and all that you desire. God's mercy is a burning sun which reaches to the smallest atom. God even rebuked the prophet Moses because of an unbeliever.'

(5) Shaikh Mahnah was in a state of great perplexity, his heart broken in two, when he saw in the distance an old villager of pious appearance, walking leisurely, while from his body emanated a bright light. The shaikh saluted him and then

told him about the sad state he was in. The old villager listened, and after thinking a little said: 'O Bu Sa'id, if they were to fill with millet, not once but a hundred times, the space from lowest earth to the throne of God, and if a bird took one grain of millet in a thousand years, and then flew a hundred times round the world, even in all that time your soul would have no news of the celestial court and Bu Sa'id would still be far off.'

Great patience is necessary for those who suffer; but no one is patient. When the quest is diverted from the inner to the outer, even if it should extend over the universe, in the end it will be unsatisfying. He who is not engaged in the quest of the inner life is no more than an animal - what shall I say? He does not even exist, he is a non-entity, a form without a soul.

(1) Another bird asked the Hoopoe: 'O you whose motives are without guile, tell me how I can be sincere on this path to God. Since I cannot give up the longing of my heart I spend all that I have to achieve my aim. What I had I lost; what I kept has turned to scorpions in my hands. I am bound by no ties and have cast off all shackles and impediments. I wish to be sincere in the spiritual Way in the hope of one day seeing the object of my worship face to face.'

The Hoopoe replied: 'The Way is not open to everyone; only the upright may tread it. He who strives in this Way must do so tranquilly and with a whole heart. When you have burnt all that you possess gather the ashes together and seat yourself upon them. Until you die to all the things of this world, one by one, you will not be free. And seeing that you will not be long in the prison of the world detach yourself from everything. When death comes, can the things that now enslave you turn him aside? To travel this road, selfsincerity is necessary - and to be sincere with oneself is more difficult than you think.'

ALLEGORICAL SAYING OF TARMAZ!

The saint of Turkestan said one day to himself: H love two things, my son and my piebald horse. If I should hear that my son had died I would surrender my horse as a thanksgiving, for these two things are as idols to my soul.'

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Set light to your faults, your resentments, and your vanities. Burn them and do not flatter yourself that you are more sincere than others. He who prides himself on his sincerity should strive to see himself as he is.

(3) An old woman offered Bu All a piece of gold saying: 'Accept this from me.' He replied: 'I can accept things only from God.' The old woman retorted: 'Where did you learn to see double? You are not a man of power to bind and unbind. If you were not squint-eyed would you see several things at once?'

There is neither Ka'aba nor Pagoda. Learn from my mouth the true doctrine - the eternal existence of Being. We

must not see anyone other than Him. We are in Him, by Him, and with Him. We may also be outside these states. Whoever is not immersed in the Ocean of Unity is not worthy of the race of men.

The day will come when the Sun will draw' aside the veil which covers it. So long as you are separate, good and evil will arise in you, but when you lose yourself in the sun of the divine essence they will be transcended by love. While you loiter on the road you will be held back by faults and weaknesses. Have you not yet realized that in your body there are conceit, vanity, self-pride, selflove and other dirty things! Though the serpent and the scorpion may seem to be dead within you they are only asleep; and if something touches them they will wake up with the strength of a hundred dragons. In each of us is a Hell of serpents. If you make yourself secure against these unclean creatures you may remain tranquil; if not, they will sting you even in the dust of the tomb until the day of reckoning.

And now, O Attar, leave your metaphorical discourses and return to the description of the mysterious Valley of Unity.

The Hoopoe continued: 'When the spiritual traveller enters this valley he will disappear and be lost to sight because the Unique Being will manifest himself; he will be silent because this Being wiU speak.

'The part will become the whole, or rather, there will be neither part nor whole. In the School of the Secret you will see thousands of men with intellectual knowledge, their lips parted in silence. What is intellectual knowledge here? It stops on the threshold of the door like a blind child. He who discovers something of this secret turns his face from the kingdom of the tuo worlds. The Being I speak of does not exist separately; everyone is this Being, existence and nonexistence is this Being. '

(1) The Hoopoe continued: 'After the valley of which I have spoken, there comes another - The Valley of Understanding, which has neither beginning nor end. No way is equal to this way, and the distance to be travelled to cross it is beyond reckoning.

'Understanding, for each traveller, 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 traveller 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 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! '

(2) A learned doctor, a pivot of the world and blessed with excellent qualities, recounted the following: 'One night,' he said, 'I saw in a dream Bayazid and Tarmazi, who begged me to be their leader. I wondered very much why these two eminent shaikhs treated me with such deference. Then I remembered that one morning I had heaved a sigh from the depths of rfiy heart, and as the sigh went up it swung the hammer of the gate of the sanctuary, so that it was opened for me. I went in, and all the spiritual masters and their disciples, speaking without words, asked something of me - all except Bayazid Bistami who wished to meet me but not to ask anything. He said: "When I heard the summons of your heart I realized that all I need is to obey your orders, to be guided by your will. Since I am nothing, who am I to say what I wish? It is enough for the servant to comply with the wishes of his master."

' This is why the shaikhs have treated me with respect, and given me precedence. When a man walks in obedience he acts conformably with the word of God. He is no serant of God who boasts of being one. The true servant shows his quality in the time of ordeal. Submit then, to trials, so that you may know yourself.'

(4) A Sufi heard a Khoja utter this prayer: 'O God have mercy on me and favour my enterprises', and said to him: 'Do not hope for mercy if you have not taken the khirka of a Sufi. You have lifted your face towards heaven and the four golden walls. You are served by ten male and ten female slaves. How shall divine grace come to you in secret? Observe yourself and see if you merit favours. Since you pray for possessions and honours, mercy will hide its face. Turn away from all this, and be free, as are the perfected men.'

(4) A Sufi heard a man cry out: 'Has anyone found a key? My door is locked and I stand in the dust of the road. If my door stays shut what shall I do?'

The Sufi said to him: 'Why do you worry? Since it is your door, stay near to it, even though it be shut. If you have patience to wait long enough no doubt someone will open

it for you. Your situation is better than mine for I have neither door nor key. Would to God that I could find a door, open or shut.'

Man lives in a state of imagination, in a dream; no one sees things as they are. To him who says to you: 'What shall I do?' say to him: 'Do not do as you have always done; do not act as you have always acted.' He who enters the Valley of Astonishment has enough sorrow for a hundred worlds. For myself, I am bewildered and gone astray. Whither shall I direct my steps? Would to God I knew! But, remember; the groans of men bring down mercy.

(2) One night when the Shaikh Bayazid went out from the town he noticed that a profound silence lay over the plain. The moon lighted the world making the night as bright as day. The stars clustered according to their sympathies, and each constellation had its special function. The shaikh walked on without seeing any movement or a single soul. His heart was stirred and he said: 'Lord, a piercing sadness moves me. Why is it that a court so sublime is without eager worshippers?" 'Be not amazed," an inner voice answered, 'the King does not admit everone to his court. His dignity does not suffer him to receive tramps at his door. When the sanctuary of our splendour sheds its effulgence it disdains the sleepy and the heedless. You are one of a thousand who crave admission and you must wait patiently."

(1) Another bird said to the Hoopoe: 'Tell us, O you who wish to lead us to the unknown Majesty, what is most appreciated at that court? It is necessary when going to kings to bear precious gifts; only vile men approach them with empty hands.'

The Hoopoe replied: 'If you follow my advice you will take to the country of the Simurgh what is not found there. Is it fitting that one should take what is there already? True knowledge is found there, secrets are found there, obedience

to higher beings is found there. Take then the ardour of love and the longing of the spirit; no one can offer other than this. If a single sigh of love goes to that place it will carry the perfume of the heart. That place is consecrated to the essence of the soul. If a man should heave one sigh of true contrition he will forthwith be in possession of salvation.'

(4) A Sufi was sauntering leisurely along when he was struck from behind. He turned round and said to the rogue who had hit him: ' He whom you struck has been dead more than thirty years.' The rogue replied: 'How can a dead man speak? Be ashamed, you are not united to God. If you are separated from him even by one hair it is as if you were a hundred worlds away.'

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When you are reduced to ashes, including your baggage, you will have not the least feeling of existence; but if there remains to you, as to Jesus, only a simple needle, a hundred thieves will lie in wait for you on the road. Although Jesus had thrown down his baggage, the needle was still able to scratch his face.

When existence disappears, neither riches nor empire, honours nor dignity, have any meaning.

(1) Another bird said to the Hoopoe: 'Tell me, you who are celebrated throughout the world, what must I do to be contented on this journey? If you tell me, my mind will be easier, and I shall be willing to be led in this enterprise. In fact, direction is necessary, so that one does not become apprehensive. Since I only wish to accept the direction of the invisible world I repel, with good reason, the false direction of earthly creatures.'

'As long as you live,' replied the Hoopoe, 'be content to remember God, and be on the watch against indiscreet talk. If you can do this the cares and sorrows of your soul will vanish. Live in God in contentment; turn like the dome of heaven for love of him. If you know of anything better, tell it, O poor bird, so that you may be happy for at least a moment.'

(3) A man, tired and dispirited, weary with walking in the desert came at last to a place where lived a solitary dervish, and said to him: 'O Dervish, how are things with you?'

The dervish replied; 'Aren't you ashamed to ask such a question when here I stay in a place so confined and shut in?' The man said: 'That isn't true. How can you be shut in, living in this vast desert?' The dervish added: 'If the world were not so small, you never would have lighted on me!'

(17) Yahya lbn Muaz relates, "I watched Bayazid Bistami at prayer through one entire night. When be bad finished he stood up and said, 'O Lord! some of Thy servants have asked and obtained of Thee the power to perform miracles, to walk on the sea, and to fly in the air, but this I do not ask; some have asked and obtained treasures, but these I do not ask.' Then he turned and, seeing me, said, 'Are you there, Yahya?' I replied, 'Yes.' He asked, 'Since when?' I answered, 'For a long time.' I then asked him to reveal, to me some of his spiritual experiences. 'I will reveal,' he answered, 'what is lawful to tell you. The Almighty, showed me His kingdom, from its loftiest to its lowest; He raised me above the throne and the seat and all the seven heavens. Then He said "Ask of me whatsoever thing thou desirest." I answered, "Lord! I wish for nothing beside Thee." "Verily," He said, "thou art My servant."

(5) An Arab once went to Persia and was astonished at the customs of the country. One day he happened to pass the dwelling of a group of Qalandars and saw a handful of men who said not a word. They had no wives, and not even an obol, but they were pure of heart and undefiled. Each held a flask of muddy wine which he carefully filled before sitting down. The Arab felt sympathetic towards these men; he stopped and at that moment his mind and heart fell on to the road.

At this the Qalandars said: 'Enter, O man of nothing!' So he went in, willy-nilly, just like that! He was given a cup of wine and at once lost his senses. He became drunk and his strength was reduced to nothing. His gold and silver and valuables were taken from him by one of the Qalandars, more wine was given to him and at last they put him out of the house. Then this Arab returned to his own country", oneeyed and poor, his state changed and his lips dry. When he arrived at his native place his companions asked him: 'What is the matter? What have you done with your money and valuables? Were they stolen while you slept? Have you done badly in Persia? Tell us! Perhaps we can help you!'

'I was moving about in the street,' said he, 'and all at once I fell in with the Qalandars. I know nothing else except that my possessions and I were parted and now I have nothing.' They asked him to describe the Qalandars. He only replied, 'They simply said to me "Enter" '.

The Arab remained ever after in a state of surprise and astonishment, like a child, and dumbfounded by the word 'Enter'.

You too, put your foot forward. If you do not wish to, then follow your fantasies. But if you prefer the secrets of

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the love of your soul you uill sacrifice everything. You will lose what you considered to be valuable, but you will soon hear the sacramental word 'Enter'.

(1) Another bird said to the Hoopoe: 'O you whose faith is sincere, I have not a breath of good will. I have spent my life in vexation, desiring the ball of the world. There is such a sadness in my heart that I never cease to mourn. I am always in a state of bewilderment and impotence; and when for a moment I have been content, then am I unbelieving. In consequence, I have become a dervish. But now I hesitate to start out on the road of spiritual knowledge. If my heart were not so full of sorrow I would be charmed with this journey. As it is I am in a state of perplexity. Now that I have put my case before you tell me what I ought to do.'

The Hoopoe said: 'You, who are given over to pride, who are swallowed up in self-pity, you do well to be disturbed. Seeing that the world passes, you yourself should pass it by. Abandon it, for whoever becomes identified with transient things can have no part in the things that are lasting. The sufferings you endure can be made glorious and not humiliating. That which in outward appearance is suffering can be a treasure for the seer. A hundred blessings will come to you if you make effort on the Path. But as you are, you are only a skin covering a dull brain.'