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 Atom
from the Sun of Knowledge
 Atom
from the Sun of Knowledge

The Mystical Countenance of Islam

LEX HIXON
PIR PRESS New York, NY
 Published by Pir Press, Inc.
245 West Broadway • New York, NY 10013
(212) 966-9773 • Fax (646) 588-0372

Copyright © 1992 by Lex Hixon

All rights reserved
No part of this publication may be reproduced
or transmitted in any form or by any means
without permission in writing from the publisher.

First Edition
ISBN: 1-879708-05-1
Library of Congress Catalog Card Number: 91-067719
 Contents

Preface
Contents and Purposes
Introduction
Four Steps and Seven Levels

PART ONE: TRADITIONAL ISLAMIC

RESOURCES
1 AFFIRMATION OF UNITY
la ilaha illallah muhammad rasulallah
2 SALAT
Daily Prayers of Islam
3 MEVLUD
The Mystical Biography of the Prophet
4 HEART OF THE HOLY QURAN
Unveiling Sura Ya Sin
5 ISLAMIC MEDITATIONS
 Oral Traditions of the Prophet Muhammad
6 SALAWAT AND HADITH
Praise of the Messenger and His Inspired
Words
7 LIGHTNING FLASHES
Verses Favored by the People of Tasting
8 THREE DAYS OF PRAYER
Thursday Sunset to Monday Afternoon
9 THE GENEROSITY OF ALLAH
Ramadan and Sura Rahman
10 MUNAJAT
An Ancient Dervish Hymn

PART TWO: SUFI INSPIRATIONS

11 LEAP OF THE DERVISH
Invitation to the Path of Love
12 CIRCLE OF ENCOUNTER
Dervish Ceremony of Divine Remembrance
13 COUNTENANCE AND HEART OF THE
SHAYKH
Portrait of a Sufi Master
14 NEW LIGHT ON SUFI SCIENCE
Gnostic Unveiling and Awakening
15 PERFECT HUMANITY
The New Burning Bush
 Preface

Friday Noon Prayer is the central focus of the Islamic

week, when Prophet Muhammad, upon him be peace,
spiritually addresses his global community through the
mature imams, the knowledgeable leaders of prayer. My
beloved Shaykh, Muzaffer Ashqi al-Jerrahi of Istanbul,
used to introduce his talks on such solemn occasions with
these powerful words: "I am presenting here simply an
atom from the sun of knowledge, a drop from the ocean of
knowledge."
I once dreamed of my noble Shaykh, dressed regally in
robes and turban, speaking from a beautiful wooden
minbar, the pulpit of the Messenger of Allah located in
every holy mosque on the planet. Four Quranic chanters,
who were his dervishes, stood around the bottom step of
the pulpit. Esoterically interpreted, these were the Prophet
Muhammad and his four rightly guided successors: Abu
Bakr, Umar, Uthman, and Ali. This dream demonstrates
how the original community of Islam, now apparently
separated from us by fourteen centuries of linear time, is
mystically replicated during each successive generation by
authentic shaykhs and their loyal dervishes.

I am western born, liberally educated, with sound

background in Greek, European, and Indian philosophy as
well as in several religious traditions. In the Islamic year
1400, which was 1980 of the Common Era, I became one
of the formal successors of Muzaffer Effendi. I knelt
before him, side by side with my spiritual sister Fariha al-
Jerrahi, at the Mosque of Divine Ease, the Masjid al-
Farah, in New York City. After placing his magnificent
green and gold turban upon my head, the Grand Shaykh
opened his palms and offered this supplication: "May
whatever has come into me from Allah and from the
Prophet of Allah now enter into him." After this brief
prayer, Shaykh Muzaffer removed his turban from my
head and placed it on the western woman beside me. I
would have enjoyed wearing it longer, but spiritual
transmission, like turning on an electric light, is
instantaneous.
Atom from the Sun of Knowledge is a verbal expression
of the ineffable light that flowed into my being during that
moment. This mysterious illumination has been raining
down within me ever since from the green turban of
Nureddin Jerrahi, the Light of Universal Religion, who
lived three hundred years ago in Istanbul. My Shaykh,
Muzaffer Effendi, was nineteenth in his line of successors.
These writings have manifested through inspiration,
combined with literary effort, during the eleven years
since this transmission took place. Many of them were
composed during the holy month of Ramadan—fasting
from sunrise to sunset, feasting and praying until one hour
before the first light. This collection represents only a
fraction of the spontaneous teachings that the author has
presented orally during the eleven years of his
responsibility as a Sufi guide, who is a friend to souls and
an interpreter of dreams. Combined with its companion
volume, Heart of the Koran, published in 1988, this work
presents a comprehensive mystical interpretation of Islam.
These contemporary writings of a Western initiate are
deeply rooted in the authentic traditions of the ancient
Dervish Orders of the East, where for many centuries both
Muslim men and Muslim women with social and familial
responsibilities have been attaining the highest realization
—mystic union with Supreme Reality.
These compositions can be tasted like nectar by the soul
and tested like gold in the fire of the heart's longing and
sincerity. Such teachings belong only to limitless Truth.
They are not confined within any limited context of
understanding, including that of the author.
The mystical writings collected here are not personal
but represent the universal gift of an unbroken spiritual
transmission covering fourteen centuries, beginning with
the Messenger of Allah in the desert of Arabia. This
lineage does not, strictly speaking, originate with the
Prophet Muhammad, upon him be peace, since he
considered himself a humble inheritor of the vast spiritual
wealth of Adam, Noah, Abraham, Isaac, Ishmael, Jacob,
Joseph, Solomon, David, Moses, and Jesus, upon them all
be peace.
In another sense, however, this prophetic wealth is the
lineage of nur muhammad, the Muhammadan Light,
parallel to the Christian teaching of the Logos. In the
Gospels, the beloved Jesus proclaims, "Before Abraham
was, I am." In the Hadith, or Oral Tradition of the Prophet,
the beloved Muhammad announces from the same ecstatic
level of conscious oneness, "I was a Prophet when Adam
was still between water and clay."

These contemporary writings flow through the blessings

of the sublime Ali, may Allah eternally enlighten his
countenance, and his wife, Fatima the Illumined, the
magnificent daughter of the Prophet, and their sons, Imam
Hassan and Imam Hussain, as well as the entire line of
twelve noble descendants of Muhammad.
These writings are infused with the mysterious blessings
of the four central poles of Sufism—Sayyid Ahmad Rufai,
Sayyid Ahmad Badawi, Sayyid Sultan Abdul Qadir
Gaylani, and Sayyid Ibrahim Dusuqi. These writings are
fundamentally indebted to the great woman of Islam who
opened wide the path of lover and Beloved, the noble
Rabia al-Adawiya, may her secret be sanctified. The
atmosphere of these writings is permeated, as is all
mystical thought and experience in Islam, by the spiritual
presence of the King of Lovers, Mansur al-Hallaj, the
King of Gnostics, Bayazid Bistami, and the Master of
Sobriety, Junayd of Baghdad, may their astonishing
spiritual secrets remain well guarded.
Also present through these writings are the sublime
gnostic saints Mui-nuddin Chishti and Shah Naqshiband
and their formal successors. Into these two noble lineages
as well, the present author has received initiation. These
writings fly on the two wings of Sufism, Muhyiddin Ibn
Arabi and Mevlana Jelaluddin Rumi, may their spirits be
sanctified.
Finally, every movement of heart and mind expressed in
these pages was kindled by the Cupbearer of Divine Love
for all humanity, Sultan Muhammad Nureddin Jerrahi, the
founding Pir of my Order. Nureddin Jerrahi carefully
carried on the initiatory line of the Khalwatis, established
in Anatolia and settled in Egypt some seven hundred years
ago. He gathered together the global riches of Sufism and
was recognized by his contemporaries, through spiritual
dreams, as the Axis and Seal of Love.
Whatever purity or sincerity is expressed through these
writings is the gift of Allah through the intercession of our
Pir's noble mother, Amina Taslima. That the book exists at
all is due to the blessings of Allah flowing through the
prayers of the modern successor to Nureddin Jerrahi, my
Shaykh Muzaffer Ashqi, who came to America in 1978
and infused us with a new sense of love and responsibility.
He brought with him to New York City the blue sheepskin
of Pir Nureddin, which had never left the dervish lodge in
Istanbul.
I accompanied Muzaffer Effendi on his eleventh and
final pilgrimage to Mecca and Medina in 1980. Yet during
the last seven years of his life, this great lover traveled
fourteen times to New York City, having fallen in love
with the open heart of America. Evidently, the Grand
Shaykh found here in the West a greater spiritual priority
for his life than in the holy cities of Arabia and the East.

How can I describe eleven years as spiritual guide to

various dervish communities in the United States and
Mexico? This communion of hearts and minds generated
the writings collected here. Each selection the author
composed for a certain community, read aloud to that
community, discussed and elucidated in the sacramental
presence of that community, and revised in the light of
such discussion.
So many of my personal and cultural assumptions, and
those of my friends in the Jerrahi Order, both eastern and
western by birth, have been discarded or transformed. We
have made, and must continue to make, subtle adjustments
between what is appropriate for a traditional Islamic Order
in the ancient East and what is appropriate for a mystical
association of liberal-minded persons in the modern West
—Muslim by birth, Muslim by adoption, Jewish,
Christian, Bahai, Sikh, Hindu, Buddhist, Native American,
and nontraditional. We continue to operate, however, with
the blessing, guidance, and permission of the present
Grand Shaykh of the Jerrahi Order, Sefer Effendi of
Istanbul. The history of our community formation will
make a significant study sometime in the future.
The maturing process in a Dervish Order is communal.
The mystical ascension into Paradise consciousness, and
beyond into the Garden of Essence, occurs hand in hand,
hearts intertwined eternally. Meeting on Thursday nights
for dhikr, the dynamic circle of Divine Remembrance, we
encounter each other primarily as aspiring souls and only
secondarily as personalities with psychological and
sociological profiles. The living spiritual documents in
this book belong to the landscape of the soul. They cannot
remain fixed within any personal, cultural, historical, or
religious framework. They are the very energy of essential
Reality.
My only prayer is that the writings gathered here will
provide an opportunity for further elevation to the sincere
hearts of readers, from whatever traditional or
nontraditional perspective they may come. Whether Atom
from the Sun of Knowledge can also contribute to greater
planetary appreciation and understanding of the noble way
of Islam rests in Divine Foreknowledge alone.
 LEX HIXON
NUR AL-JERRAHI
MASJID AL-FARAH
1992/1413
 Contents and Purposes

The Introduction to this book, Four Steps and Seven

Levels, establishes that the author is not operating as a
Western intellectual but as a shaykh in the lineage of an
ancient Dervish Order, speaking authentically from that
living ground. His teaching function is initiatory
transmission rather than scholarship. Atom from the Sun of
Knowledge is not a speculative reinvention of tradition but
embodies the continuity of Islamic faith and practice.
Islam in all its richness is expressed here through a
contemporary mind educated in the precincts of liberal
secular humanism, as Moses was raised in the palace of
Pharaoh.
The book is divided into two sections: Traditional
Islamic Resources and Sufi Inspirations. This arrangement
does not imply any division between the noble tradition of
Islam, fourteen centuries of spiritual discipline and
exploration, and the rare mystical treasures of the Dervish
Orders that are sometimes referred to generically as
Sufism. Sacred tradition is an uninterrupted continuum.
Meister Eckhart, among the consummate Christian
mystics of Europe, whose strong teaching of
omniconscious unicity or identity with the Divine is
recognizably Sufi, offered his most radical teachings
during Sunday sermons to his German congregation. He
would have been puzzled or even dismayed by the modern
question "Are you Christian or mystic?" Similarly
inappropriate is the question I hear again and again: "Are
you Muslim or Sufi?" The most refined contemplative
experience, the most profound teaching and effective
guidance, emerge from the depth and remain within the
embrace of carefully transmitted tradition.
Part One, Traditional Islamic Resources, concentrates on
such subjects as the Daily Prayers, the Holy Quran, the
Oral Tradition of the Prophet, the sacred month of
Ramadan. One billion Muslims on the planet today would
experience agreement of heart with this presentation,
regardless of subtle or obvious differences in religious and
cultural emphasis.
Part Two, Sufi Inspirations, brings the clear principles of
Part One into more radical expression, concentrating on
distinctive Sufi themes—the path of love, the dervish
circle of remembrance, the shaykh or mystic guide, the
science of spiritual alchemy, the experience of Paradise
during earthly life and entering the Garden of Essence
beyond Paradise. These remain deeply Islamic concerns,
explored as well by all noble wisdom traditions
throughout history. Some contemporary Muslims may
experience reservations about the teachings in Part Two,
although they will recognize the rootedness of these
teachings in the traditional soil of Part One. The
grandparents and great grandparents of modern Muslims
would have been able to attune more easily to the
atmosphere of this book. There has been much cultural
and spiritual erosion, and consequent conservative
entrenchment, during the last hundred years of Islamic
history.
 My mode of composition differs dramatically between
these two parts of Atom from the Sun of Knowledge. Part
One was written in English by an author thoroughly
schooled and widely read in that language. Part Two was
composed by the same author in Spanish for his
community of dervishes in Mexico City, writing as a
neophyte in this beautiful Western Islamic language,
perfumed by many centuries of high Muslim culture in
Spain. The author assembled these poems and essays in
the manner of collage, working from long lists of rich
Spanish words and expressions, allowing them to come
together spontaneously. This process of free association,
or divinely guided association, produced a form of
linguistic expression that would not have been imaginable
in English. Incoherencies and errors were eliminated
through the editorial assistance of Danielle Garcia Gay,
who patiently instructed the author in the grammar,
nuance, and rhythm of the Castilian idiom while editing
the poems and essays composed in Spanish through this
spontaneous process.
Later, the author translated his own writings into English
from Gathering Honey (Recolecdon de la Miel, Mexico
City, 1989). The results, although somewhat strange to the
ear, are unexpectedly revealing. This is why these poems
and essays are entitled Inspirations. The writings in Part
One were also composed in the inspiring ambiance of a
mystical Order, often during the sacred month of
Ramadan, but they do not display the same intuitive reach
as those composed in Spanish. The underlying fervor and
creativity of Mexican culture, flowing through both
Christian and Pre-hispanic wisdom traditions, nourished
the roots of these universal writings. The inherent
musicality and fragrance of the Castilian tongue shaped
not only the form but the content of these intoxicating
songs and manifestos.
The English translations in Part Two benefited from the
editorial assistance of Pamela White, who helped clarify
and simply the unconventional, torrential language of the
Spanish originals. Ms. White has examined with her
careful editorial eye the entire manuscript of Atom from
the Sun of Knowledge, suggesting many subtle changes
that have brought the writing to higher clarity and
precision. She designed the book's attractive graphic form
as well. I also wish to thank Sixtina Friedrich. Her
scholarship in Arabic and Turkish combined with her
sensitivity to Sufism has been an invaluable resource in
insuring accuracy throughout the book.

The purpose of bringing together in one volume both

traditional Islamic resources and contemporary Sufi
inspirations is to demonstrate the essentially mystical
nature of Islam—what may be called its mystical
countenance. The term mystical is used here to indicate
the indescribable intimacy between humanity and Divinity
suggested by the Quranic phrases "near, nearer than near,
and even nearer than that" and "Allah is nearer to us than
our central life vein." We are the People of Nearness.
Every sensitive Muslim is a dervish. Every unveiled
human heart is mystical.
It is my hope that Part One and Part Two will be seen as
fully interrelated and experienced as one essential taste.
This demonstration of Nearness will enable those born
outside Islamic tradition to appreciate its astonishing
depth. Perhaps this mere atom from the Sun of Knowledge
will help those born and educated inside historical Islam to
recover and transmit to future generations the profound
spiritual sophistication that belongs to their own global
community, which has given birth to more authentic
mystics in more diverse societies than any other world
religion.
Finally, this book intends to demonstrate that European
and post-European culture is a fertile field for the spirit of
universality, which is inherent in Islam and which is
always propagated by enlightened shaykhs. Humanity is
not entering a soulless technological wasteland, as the
English poet T. S. Eliot once warned. Nor is any atheistic,
authoritarian system of government prevailing on the
earth, as once seemed almost inevitable, as least to
Marxists. Planetary civilization is evolving instead into the
experience of cosmic sacredness and unity so beautifully
expressed in the Holy Quran, where Allah calls humanity
"the sensitive caretaker of the earthly sphere." I attempt to
unfold this Quranic vision more completely in Heart of the
Koran (Theosophical Publishing House, 1988), which
presents meditations on 991 verses from the radiant Book
of Reality.
Allah Most High did not design Islam to suppress or
supplant other revealed traditions but to safeguard and
elucidate their central teaching of omniconscious unicity.
The truly human experience of Oneness and its existential
implication, compassionate service, is universal Islam,
manifest in the heart of all traditions. Muhammad the
Messenger, upon him be peace, is President of the
Parliament of Prophets. All the members of this
Parliament are perfect spiritual equals, sent to every nation
in human history with the same essential message of
Oneness. Such is the integral view of the Glorious Quran.
 Introduction
Four Steps and Seven Levels

My central responsibility in our Dervish Order is to

offer initiation and to interpret dreams, which indicate
Divine Permission to receive initiation and to advance
along the mystic path, characterized by Nureddin Jerrahi
by means of twenty-eight Divine Names. Among the four
hundred major branches of the Dervish Orders, the path is
most often characterized by eight Divine Names,
sometimes by twelve, rarely by eighteen. That Pir
Nureddin selected twenty-eight indicates that he placed
the Divine Seal upon the fullness of the mystic way of
Islam.
In the Jerrahi Order, one central initiation offers all the
blessings of the path, rather than a series of successive
initiations that certain other Orders prescribe. This
initiation ceremony is not secret. It is often performed in
the presence of visitors to the tekke, the dervish meeting
hall. I have conducted this rite of entrance and sacrament
of spiritual completeness for more than five hundred
sincere aspirants, so it has become natural to me, almost
like breathing. This ceremony always remains a moving
experience for the community as a whole, for myself, for
the initiate, and for the mature brothers or sisters who
stand on each side of the new dervish, linking arms and
helping the aspirant take these four ultimate steps.
The initiation is called taking hand. It sacramentally
replicates the historical event in the life of the Prophet
when certain companions, already loyal to the holy way of
life, ceremonially clasped his right hand, marking a vast
intensification of their commitment. This act of taking
hand creates a unique bond with the beloved Muhammad,
beyond the respect and loyalty devout Muslims feel for
their noble Prophet, upon him be peace. The right hand
that is offered and received in this reenactment, therefore,
is ultimately the right hand of the Prophet. The right hand
of the shaykh is simply a conduit. Out of traditional
Islamic courtesy, women initiates do not usually clasp the
hand of the shaykh but both hold the same set of prayer
beads.
The ceremony is a mystic crowning in which the Crown
of Light, usually given to the soul in Paradise, is actually
conferred here on earth. Those gifted by Allah with
spiritual sight can perceive light, or even a crown of light,
descending over the head of the new dervish at the
appropriate moment. The Crown of Paradise can be
transmitted only in Paradise; therefore Paradise
consciousness must become fully present during the
initiation. The invisible crown is usually symbolized by
the gift of a white cap to the men and a white or colored
veil to the women, although many modern women prefer
the cap.
Receiving this crown enables one to experience
Paradise consciousness here and now, during one's prayers
and even during the struggles of daily life. The initiated
dervishes can now transmit at least a glimpse of Paradise
to their loved ones and colleagues, not verbally but
directly, thereby elevating all humankind. The dervishes
are not seeking their own spiritual bliss but are clearly
motivated by the longing to be of service to humanity and
to their own society in particular.

The Shaykh gestures to the experienced dervishes to

help the initiate make the first step, beginning with the
right foot. The Islamic greetings of peace—as-salam
alaykum, alaykum as-salam—are exchanged, and the
Shaykh welcomes the initiate to the dimension of sharia,
the depth of the Sacred Law. I welcome aspirants to this
exalted level by reminding them that sharia is essentially
the repetition of the affirmation of Unity, la ilaha illallah,
externally or internally, verbally or nonverbally, with
every breath, every step, every intention, every perception.
From this primary pillar of Islam, the other four pillars
extend. I remind the aspirant that sharia is the way of
constant prayerfulness and delight in the prayers, the way
of ceaseless acts of generosity and kindness to all beings
as one family of consciousness, and the way of fasting—
not just abstaining from food and drink from dawn to
sunset during Ramadan, but fasting at all times, waking
and sleeping, from limited conceptuality and limited
emotionality. Finally, sharia is the way of holy
pilgrimage, but not just to the earthly Kaaba in the noble
city of Mecca. Sharia is to remain constantly in the open
and submitted state of a pilgrim while approaching the
true Kaaba, the secret heart of humanity, where the
diamond of Divine Essence is concealed from the
conventional gaze of the world. This first step, the noble
sharia, is obviously not just for beginners, nor is it left
behind by the next three steps.
The Shaykh beckons the dervish to take another step,
and the process is repeated as the aspirant is welcomed to
the tariqa. This is the steeply ascending path the Holy
Quran speaks about, the upward spiraling path that
traverses the seven levels of consciousness. This is the
path of profound purification, the path of mystic dreams
and their inspired interpretation, the path of the joyful
uproar and sweet companionship of the dervish lovers of
Truth. The tariqa is a mystic tree—its spreading roots the
beloved Prophet Muhammad, its noble trunk the sublime
Ali. The great branches of this tree of Tariqa are the Pirs
who have founded initiatory lineages, and the smaller
limbs are all the noble shaykhs and shaykhas. The flowers
of all colors and fragrances that grow from these branches
are the countless dervishes. The fruits are love and
wisdom. The sap of this tree is the ecstasy of conscious
union with Reality.
The Shaykh gestures again and welcomes the aspirant to
the third step, the haqiqa, the peak of the mountain of
light. Here the path disappears into the boundless green
meadow of Truth. Here in Truth alone, the aspirant and
the entire community are asked to gaze with the eyes of
the heart. Now one can perceive only a shoreless ocean of
light—indescribable and inconceivable, without any
division or partition, without surface or depth. This ocean
of Divine Light is not placid but always filled with giant
waves of love. The aspirant is now asked to focus on the
eyes of the heart themselves, perceiving that they, too, are
composed purely of Divine Light. This is the mystery of
nurun ala nur, the Light of Allah within the Light of
Allah.
The Shaykh beckons a fourth time, and the new dervish
takes the final step onto the white sheepskin, laid out in
front of the kneeling guide to symbolize the sacrifice of
the ego. This is the marifa, the courageous descent of the
dervish soul from the peak of light into the valley of
suffering, struggle, sacrifice, and responsibility, while
retaining the conscious union with Truth characteristic of
the third step. The culmination of wisdom is to become
dust beneath the feet of humanity. Marifa is the selfless
service of humankind and of creation as a whole,
demonstrated by the beloved Jesus, upon him be peace,
when he washed the feet of his disciples at the Last
Supper, thereby opening their hearts and illumining their
minds. The hands of the new dervish now become the
Divine Energies, rahman and rahim, Compassion and
Mercy. The heart of the dervish becomes Divine Justice
and Divine Love. The breath of the dervish becomes
Divine Life. The eyes of the dervish perceive only Divine
Beauty. The mind of the dervish operates only with Divine
Clarity and by the principle of Divine Unity.
The special protector and guide for sharia is the beloved
Moses, for tariqa the beloved Jesus, for haqiqa the
beloved Abraham, and for marifa the Seal of Messengers,
the Distributor of the Light of Prophecy to all Hearts, the
beloved Muhammad Mustafa, upon him be peace. A
distinct spiritual energy is experienced at each of the four
steps. The harmony of all four is ineffably beautiful.
Now the initiate kneels knee-to-knee with the Shaykh,
firmly clasping his right hand or prayer beads. The Shaykh
prays that the inconceivable Divine Mercy, which is
always descending as an invisible rain upon the planetary
plane and upon the human heart, should now become
visible to the eyes of the heart, cleansing the entire being
of the initiate from all misunderstandings or partial
understandings imposed since childhood by the limited
society or arising from the narrow structures of the limited
self. The Shaykh prays that even the slightest shadow of
the negation of love should be swept away from this
aspiring heart and that it should be filled entirely with
Divine Light. Together, the new dervish and the attending
senior dervishes, along with the Shaykh and the entire
community, repeat eleven times the Arabic phrase
estaghfirullah, which opens the mind entirely to the power
of Divine Forgiveness.
Whenever the Shaykh welcomes a new dervish to the
four steps or prays for the aspirant, his words become
Divine Energy and bring directly into being, before the
eyes of the heart, precisely what is described or prayed,
not as an abstraction or as a pious wish but as living
Reality. This is the mystery of Divine Creativity described
by the Holy Quran. Allah Most High simply calls out the
Word of Power, Be! and whatever He wills directly and
effortlessly comes into being.
At this point in the ancient ceremony of taking hand, the
Quranic passage describing the original event in the desert
of Arabia is melodiously chanted. I interpret the Divine
Words to the new dervish in this way. When the lovers of
Love linked the right-hand side of their being with the
Prophet of Love, upon him be peace, the mystic right hand
of Divine Presence descended upon that linking. In this
way Allah confirms the original promise made to the
noble Adam. This promise has been passed in an unbroken
stream of light through 124,000 Prophets to the beloved
Muhammad of Arabia and transmitted from him through
fourteen centuries of mystic shaykhs. This is the promise
of the soul's union with its Lord in the bridal chamber of
Divine Love, the promise that even the veils of soul and
Lord will vanish in the supreme realization of identity.
Naming the place and year before the eyes of these
honorable witnesses, I add that here and now this Divine
Promise, which is good until the End of Time, is again
being confirmed.
 Now the affirmation of Unity, la ilaha illallah, is
repeated together by Shaykh and aspirant seven times,
once for each level of consciousness, the seventh
repetition occurring at the level where only Divine
Consciousness exists. The Shaykh concludes the seventh
affirmation by intoning muhammad rasulallah,
Muhammad is the Messenger of Allah, and the dervish
community begins to sing, in a beautiful traditional
melody, the call of Divine Transcendence, allahu akbar,
the affirmation of Unity and praises of the Prophet. The
Shaykh now confers the cap or veil, greeting it thrice with
a noble kiss, touching it to eyes and forehead, then
offering it to the new dervish to greet in the same manner.
The Shaykh places the traditional prayer beads of Islam
into the right hand of the fully initiated brother or sister,
symbolizing that every breath has now become equivalent
to repeating one of the Divine Names. The astonishing
fact of initiation is that the dervish has been transformed,
before our eyes, into a person of perpetual prayer. His or
her individual existence has now become ceaseless Divine
Remembrance.
The Shaykh opens his palms and allows words of prayer
to stream spontaneously through his heart to his lips.
Whatever is appropriate for the initiate is now prayed in a
graceful and uplifting manner, precisely as Allah has
foreordained. I often conclude this long prayer by
supplicating Allah Most High that our Pir Nureddin
Jerrahi fix his spiritual gaze upon the heart of the new
dervish, night and day, filling it with the Light of
Universal Islam, that his saintly mother Amina Taslima
transmit her purity and sanctity to this dervish, and that the
representative of Pir Nureddin to modern humanity,
Muzaffer Ashqi, fill the heart of this dervish with the
exquisite wine of Love.
 The newly invested dervish kisses the hand of the
Shaykh, exactly as if kissing the hand of Pir and of
Prophet, stands, and makes the same four steps backward,
beginning with the left foot, which symbolizes the mystic
way as the right foot symbolizes the sacred law. The
atmosphere has now become light, joyous, playful. I
reassure the new brother or sister that these four steps
backward are not retreat or regression, that none of the
spiritual riches of the four steps can be lost, but that one is
simply returning to the existential situation, to realize and
actualize these sublime gifts that now remain radiant at the
core of his or her being. We do not enter the path to
engage in religious fantasy but to become more realistic,
more free from self-deception, more uncompromising
about Truth.
I now request the entire community to embrace the new
dervish—or dervishes, for often friends or family
members take the four steps together, arms linked in
mutual, loving support, hearts merged in the beautiful
state of eternal companionship. In traditional Muslim
circles, the sisters embrace the sisters and the brothers
embrace the brothers, but among North American and
Mexican dervishes, these culturally ingrained restrictions
often cannot be imposed. After all, the dervishes are one
family. There are tears and laughter. The Divine Light
shining from the countenance of the newly unveiled
dervish is an undeniable, empirical fact.

The most intimate teaching in our Dervish Order comes

through spiritual dreams and their inspired interpretation.
The shaykh does not deal with psychological or merely
stress-releasing dreams, nor is there any fixed system of
dream symbolism. Two dervishes came to our previous
Grand Shaykh and reported the same dream: climbing a
minaret and giving the Call to Prayer. To the first, the
inspired interpreter commented, "You are going on
pilgrimage. Make preparations." To the second, he
remarked, "You have taken something that does not
belong to you. Discover what that is and give it back."
Before taking hand the aspirant often receives a
significant dream of Divine Permission or, in some cases,
Divine Insistence. After taking hand one usually
experiences a dream confirming that the ceremony was
accepted by Allah. In the context of Islamic spirituality, no
sacred rite is considered to be automatically effective.
Rather, one must seek and await signs of the Good
Pleasure of Allah Most High.
One of the fundamental teachings, shared by the various
intertwining lineages of initiation that form the tree of
Tariqa, concerns the seven levels of consciousness. Upon
this crystal clear analysis of evolutionary levels, the
esoteric teachings of Sufism are firmly based.
One does not have to consult ancient textbooks to
discover the perennial teaching of Sufism. This esoteric
map of consciousness was transmitted with accuracy and
clarity in a spiritual dream granted by Allah through the
blessings of Pir Nureddin Jerrahi to a Mexican girl of
twelve. Along with her mother, father, and younger
brother, Rahima had participated in the ceremony of
taking hand about a year before her extraordinary dream.
While visiting Mesquita Maria de la Luz, the Mosque of
the Mother of the Prophet in Mexico City, where our
Order is led by a gifted and dedicated woman, Amina
Taslima al-Jerrahi, I was honored to hear and interpret this
dream. In my role as guide, I have listened to thousands of
profound dreams during the last eleven years. This one is
among the most astonishing. A young girl, with the
simple, natural imagery appropriate to her own psyche,
accurately pictured the most sophisticated esoteric
teaching of Islamic mysticism.
As I listened to her father, Abdul Qadir, translate his
daughter's dream from Spanish to English, I began to
realize what an immense gift this was to our Order, for we
hold in common the spiritual wealth of our dreams and
their interpretations. The powerful blessing of a mystic
dream does not belong exclusively to the individual
dreamer. Its healing, integration, and illumination belong
to the entire community. I believe that Rahima's blessed
dream of the seven levels of consciousness belongs as well
to the lovers of Truth across the whole planet into the
distant future.
Rahima dreamed that she was guided by someone she
did not recognize through a large house with seven floors.
The ground floor was dirt. There were absolutely no signs
of human habitation or refinement. The place was not
even kept clean. The second floor was an extremely
simple dwelling—bare wooden floor, bed, chair, table. It
was kept clean and was attractive in its modest way. The
third floor was a very comfortable home, according to
modern standards. There were carpets, radio, television,
refrigerator, and so forth.
When Rahima was taken to the fourth floor, the fourth
level of consciousness, she was amazed to find a brilliant
palace—marble floors, high ceilings, large gilded mirrors,
beautiful antique furniture, precious ancient vases, and
other works of art. At this point in the recounting of the
dream, I began to realize that certain mysteries of the
spiritual path, which remained vague to me, were about to
be displayed in simple, dramatic imagery. All who were
present entered a mild state of ecstasy, a gift of the fourth
level. Rahima continued speaking, calmly and confidently,
without any self-consciousness.
 When the dreamer was guided to the fifth floor, she
encountered total darkness, filled with a deep, rumbling
music that she, as a twelve year old, found rather
unsettling. When taken to the sixth floor, she found an
empty, candle-lit space where a circle of dervishes,
wearing white and kneeling on sheepskins, were engaged
in the ancient ceremony of Divine Remembrance.
Arriving at the seventh floor, Rahima entered a brilliant,
sunlit room, illuminated through large skylights and filled
with lush green plants. No person was present, nor were
there indications of human habitation. The golden light
and the dark green of the leaves created a joyful,
expansive feeling. Suddenly, one of the plants reached
toward her with a long creeper, wrapped around her waist,
and gently threw her out an open window. She fell with
equal gentleness to the earth below, landing on her feet.
Almost as an afterthought, Rahima mentioned that her
guide took her back through the same sevenfold structure
several times, so that she was perfectly clear about the
various levels. Each time, she was thrown out the window
again. I asked her how many times she ascended these
floors. She thought carefully for a moment, then replied
definitively, "Four times."

The interpretation of this dream can be extensive. I

offered a seminar in Mexico City on the seven levels of
consciousness, during which I spoke about this dream for
several hours.
The first level is the domineering self, basis for the
aggressiveness, territoriality, and violent urge for survival
that seriously threaten the coherence of our personhood,
our society, and our planet. There is nothing intrinsically
human here. There is no possibility for hospitality. There
is not even the cleanliness that is essential for human
Exploring the Variety of Random
Documents with Different Content
 LA PÉTITION DE L’ARABE

Poète, parle à tous avec force et douceur,

Et, ni juge ni roi, sois un avertisseur.

Proverbe arabe.

Toi qui n’es pas ministre, écoute-moi, roumi :

Tu n’as pas l’air méchant, et je te crois ami,
Et je sais que les tiens t’appellent un poète,
C’est-à-dire un faiseur de chansons, qu’on répète,
Au seuil de la maison, le soir, quand il fait beau.

La flûte du berger réjouit le troupeau.

O roumi, si j’ai bien compris ta destinée,

C’est une belle part, celle qui t’est donnée,
Car ton devoir, c’est d’être un sage, un marabout,
Et même, lorsqu’un faux ami te pousse à bout,
De ne pas te livrer à la haine cruelle.
Tu dois, lorsque tu vois deux hommes en querelle,
Mettre ta main entre eux pour calmer et bénir.
Tu dois savoir juger : tu ne sais pas punir.
Bien. Laisse les chacals faire leurs cris sinistres,
Et rapporte ceci, poète, à vos ministres :

Écoute bien, roumi : nous n’aimons pas les juifs.

Nos sages cependant, nos marabouts pensifs,
Disent que le seul Dieu, Dieu le vrai, le suprême,
D’Abraham, de Jésus, du Koran, c’est le même…
(Béni soit-il ! il est toujours, partout présent !)
Pourquoi donc nous charger d’un mépris écrasant,
Et traiter mieux les juifs que les fils du Prophète ?
En quoi votre justice est loin d’être parfaite,
Et votre politique est boiteuse, ô vainqueurs,
Car il faudrait soumettre, après les corps, les cœurs !…
Nous sommes irrités et d’être et de paraître
Plus courbés que nos juifs sous la verge du maître.

Nous sommes, il est vrai, de grands pécheurs, couverts

De honte, et nous avons parmi nous des pervers,
Des menteurs, des voleurs !… mais, roumi, — la justice,
Doit rester bienveillante à tous, et protectrice :
Or, vous doutez toujours de nous : ce n’est pas bien !
C’est nous faire douter de votre cœur chrétien !
La justice, toujours haute, jamais hautaine,
Doit conclure au pardon dans la cause incertaine.
Le titre de vaincu devrait nous protéger :
Il est notre menace ; il est notre danger !
L’étranger nous méprise et le montre avec joie :
A l’air dont il regarde, et dont il nous coudoie,
Nous nous sentons proscrits sur le sol musulman !…
Vous nous posséderiez bien mieux en nous aimant,
Chrétiens ! — Toute conquête est à jamais fragile
Qui ne se fonde pas selon votre Évangile.
Priez vos jeunes chefs de nous moins écraser :
Quand ils tendent leur main dédaigneuse à baiser,
Le vieux cheik incliné sent au cœur sa souffrance !…
La générosité, c’est une fleur de France…
La jetez-vous en mer, quand vous venez vers nous ?

Nous avons de grands cœurs d’hommes sous les burnous,

O roumis ! — O roumis, ne nous faites pas dire
Que votre république est un méchant empire,
Qui ne nous porte ici, sous couleurs de progrès,
Que prostitution publique et cabarets !
Songez que le désert reste libre, et méprise
Ce qui fait l’homme esclave… ou ce qui civilise !
Songez que la matraque est un mauvais moyen
D’enseigner l’ignorant, d’en faire un citoyen,
Et de lui faire aimer une loi — qu’il ignore.
Songez que le nomade, ô roumis, l’est encore,
Et qu’il ira semant la haine, s’il apprend
Que le vainqueur chrétien n’est ni juste ni grand !
Vous voici comme nous, d’ailleurs, — roumis mes frères, —
Des Vaincus !… Nous pouvons parler des temps contraires,
Car, lorsque votre France hier nous appela,
Nous avons de bon cœur répondu : « Nous voilà ! »
Et les durs Prussiens, sur leurs champs de bataille,
Ont trouvé dans l’Arabe un soldat à leur taille,
Et nous avons versé, — près de vous, nos vainqueurs,
Avec vous, leurs vaincus, — le sang chaud de nos cœurs,
Acceptant d’être ainsi, malgré notre querelle,
Deux fois vaincus de France, et par elle, et pour elle !

… Je répète tout haut ce qu’on pense tout bas !

La défaite est amère, — ô Français, — n’est-ce pas ?
Eh bien ! vaincus, songez aux vaincus que nous sommes,
Que nous vous donnerons encor nos jeunes hommes,
Mais qu’ils devront avoir, pour vaincre à vos côtés,
L’amour de vos grandeurs et de vos libertés.

O roumis !… Le désert même, la mer de sable,

Peut cesser d’être horrible et d’être infranchissable,
Si le vent de l’Atlas et la voix du lion,
Au lieu de méfiance et de rébellion,
Parle au sable infini de la grande espérance
Qui fait, depuis cent ans, chérir le nom de France !…
— Si le simoun, ardent et libre sous les cieux,
Nous dit que vous restez dignes de vos aïeux,
De ceux-là qui, brisant les antiques entraves,
Voulant que par le monde on ne vît plus d’esclaves,
Firent du droit français le droit du genre humain,
Le sable vous fera de lui-même un chemin !
Le Targui voudra faire escorte à vos fortunes !
Et vous n’entrerez plus dans le désert des dunes,
Sans entendre, en l’honneur du peuple sans pareil,
Chanter les dunes d’or qui croulent au soleil !
TABLE DES MATIÈRES

Pages.
L’AME ARABE 3

AU BORD DU DÉSERT :

Allah 27
La Coupe du Cheik 29
La Bouche 31
Politesse arabe 33
Bab’Azoun 35
La Gazelle 41
La Danse de l’abeille 45
Strelitzia 51
La Rose de Biskra 55
Rebecca 59
L’Autruche 65
A Bab’Azoun 73
Salim 77
Les Hirondelles 81
Paroles du pauvre Arabe 85
Le Cimetière 89
Fantasia 93
Le Cadi 97
Eau de rose 99
L’Inconnu 101
Le Départ du jeune Arabe 105
La Danse du sabre 107
La Nuit de mai 113
L’Enlèvement de Kheïra 115
L’Amour de mon amie 119
A Kheïra 121
Le Brûle-parfums des souks de Tunis 125
You ! you ! you ! 127
Chez soi 131
Le Rhapsode 135
La Poésie 137
La Mort 139
Le Bédouin 141
Jésus nomade 143
Le Chien mort 145
A Biskra 147
Au bord du désert 151
Le Consolateur du désert 153
Proverbes arabes 157
Le Muezzin 163
Le Nomade 167
La Diffa 171
Au bord du puits 175
Le Marcheur du désert 179
Zinah 185
Les Bourricots d’Alger 189
 Sidi le Juge 191
Dans la mosquée 195
A l’école 199
L’Anaya kabyle 203
Le Général Margueritte 205
Chant des Touaregs 211
Chant des Explorateurs 215
A Charles Jourdan, en quittant Alger 219
Sur une colombe rencontrée en mer 221
Au feu de Minorque 225
Sur la mort d’un poète 229
Art poétique 231
En-Nabigha 233
A Ed-H., soldat-poète 235
A Charles de P. 241

LA PÉTITION DE L’ARABE 247

Paris. — Typ. Georges Chamerot, 19, rue des Saints-Pères. — 29145.

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DÉSERT: L'ÂME ARABE (À PIERRE LOTI); IMPRESSIONS;
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