Spiritual Health Learning Community Center
Exploring Life's Horizons
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And you shall be three sorts. As for the companions of the right hand, how happy are the
companions of the right hand! And as for the companions of the left hand, how wretched
are the companions of the left hand! And the foremost are the foremost - these are they
who are drawn nigh to God in the gardens of bliss. A numerous company from among the
first, and a few from among the latter. [The Qur'an 56:7-14]
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Gardens
Gardens, both wild and cultivated, appear to have an
attraction of near universal proportions for human beings.
Different races, ethnic groups, nationalities, religious
traditions, and eras all have been drawn to gardens.
One might wonder why this should be the case. Why do
gardens appeal to us in such a deeply satisfying manner?
To be sure, the flowers, shrubs, trees, grass and so on, have
both individual, as well as collective, beauty. In addition, the
diversity of shapes is intriguing, and the endless combination
of flora arrangements is fascinating. Moreover, everything
contributes to the wonderful bouquet of aromas which vary
in character throughout the day and night.
Toss in the mystery of the unfolding of life going on in the
garden, and one might suppose all of the foregoing explains
why most people are inclined to gardens. The answer,
however, may run deeper still.
We find gardens peaceful and restful. Gardens seem to
induce us to reflect on life. We find varying degrees of
contentment and joy from gardens.
We come away from gardens refreshed. There appears to be
some kind of energy or source of renewal which we take
away with us from gardens.
There is almost a timeless quality to gardens. Things do
change, but, somehow, time often seems to be suspended.
The rest of the world recedes.
Our senses are somewhat intoxicated from the effects of the
garden. Our minds are massaged.
Gardens tug at our hearts and emotions. Every aspect of our
being seems to be connected to, and affected by, gardens.
We are captivated by the balance and harmony in gardens.
Thoughts and remembrance of God tend to arise naturally in
the context of gardens.
Sufi masters indicate physical gardens are only one variety in
a spectrum of infinite diversity. In fact, the gardens of the
physical world are but a distant reflection of the gardens
associated with spiritual possibilities.
Whatever contentment, peace, joy, happiness, rest,
refreshment, wonder, beauty, fascination, intoxication and
satisfaction we may receive from physical gardens is virtually
nothing compared to what can be experienced in different
kinds of spiritual garden.
Indeed, on the basis of experience and not theoretical
speculation, the Sufi masters note there is no way to describe
the intensity, depth, richness, subtlety and diversity inherent
in spiritual gardens. At best, one only can allude, in a very
limited way, to a few superficial dimensions of the
experiences involving non-physical gardens.
Our senses, mind , heart and soul are drawn to gardens
because their many qualities strike a resonance deep within
our being. For people of insight and understanding, such as
the Sufi masters, the qualities of the gardens of the physical
world are but a sign of the existence of other non-physical
gardens which have garden-like qualities capable of reaching
even further into the possibilities of our essential being.
The meaning of "garden-like qualities" in the foregoing
refers to the capacity of non-physical gardens to generate,
albeit on a much grander scale of both majesty and beauty, a
sense of peace, joy, refreshment, contentment and so on, just
as physical gardens do. However, the ultimate character of
these non-physical gardens may not have anything in
common with the structural forms given expression through
physical gardens. In fact, some spiritual gardens are without
any form, per se, whatsoever, yet induce in us extremely
intense experiences which are somewhat analogous - in a
distant sort of way - to those experiences engendered in us in
physical gardens.
One does not necessarily have to leave the physical plane in
order to get some semblance of taste of a non-physical
garden. For example, in the garden of association with one's
spiritual guide, one experiences garden-like qualities.
When one is with one's shaykh or teacher, one feels at peace.
One is happy, joyful, restful. One discovers a contentment in
the presence of one's spiritual guide.
Time almost seems to be suspended. The rest of the world
becomes relatively unimportant.
Life seems to have more balance and harmony while in the
company of one's teacher. One finds thoughts of God and
remembrance of God come more easily in the presence of the
shaykh than when one is removed from the teacher. One is
more given to spiritual reflection when associating with one's
spiritual guide.
One is drawn to the inner beauty of one's shaykh. One keeps
discovering new facets of wonder and fascination in her or
him.
One can become extremely intoxicated or ecstatic in the
presence of the teacher. One comes away from the spiritual
guide refreshed and invigorated. One longs to return to the
garden of spiritual association as quickly as possible.
Sufi masters refer to many other kinds of garden. There are,
for instance, gardens of remembrance which are accessed
through saying, and becoming absorbed in, the Names and
Attributes of God.
When, by the grace of God, one is summoned into the reality
of these Names and Attributes, as well as opened up to their
infinite meanings of overwhelming beauty and majesty, one is
transported to gardens unlike any in the physical realm. One
is given entrance to gardens beyond all description.
There are gardens of forgetfulness in which one is released
from the veils of the false self. There are gardens of
subsistence in God when one's true, essential self is realized.
There are gardens of gnosis. In these gardens, one has
direct, certain, unmediated knowledge of God. In these
gardens, God discloses different dimensions or facets of
Divinity.
There are gardens for every spiritual station. There are
gardens of repentance and longing. There are gardens of
dependence on God. There are gardens of gratitude, patience
and sincerity.
One travels, if God wishes, from gardens of friendship to
gardens of exclusive friendship. By the grace of Divinity, one
is transported from gardens of passion to gardens of ardent
affection.
There are gardens of intense love in which the spirit soars in
flights of intimacy with Divinity. During such flights, one
becomes both enslaved and bewildered by the infinite beauty
of the face of the Beloved manifested through these gardens.
There are gardens of uniqueness. If God wishes, one is
opened up to the mystery which is breathed into one's
essential nature by Divinity at the advent of Self-realization.
There are countless other gardens. No two gardens are the
same.
No two spiritual gardens give the same kind of joy and
happiness. No two gardens give the same modality of
contentment, peace and satisfaction.
No two gardens disclose the same Divine colors. No two
gardens share the same wonder and beauty.
No two spiritual gardens bring the same flavor of ecstasy. No
two gardens show the same kind of breathtaking balance,
symmetry and harmony.
The point of embarkation for the possibility of journeying to
any and all of the aforementioned gardens is, God willing, in
the garden of spiritual association with the shaykh. Without
this association and the grace and barakah, or blessings, of
Divinity to which it gives expression, the nearest one will
come to a first-hand experience of any of these other gardens
is a spiritual travelogue such as the one being itemized in this
essay.
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