Streams to the Ocean - Essays for Everyday Life

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Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, and the glass is, as it were, a brightly shining star, lit from a blessed olive tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not - light upon light. Allah guides to His light whom He pleases, and Allah sets forth parables for human beings, and Allah is cognizant of all things. - [The qur'an 24:35]

Light

Visible light is not the only source of 'illumination' through which objects can be seen or imaged. In fact, visible light is but one expression of a diverse array of such imaging possibilities.

Ultraviolet light, infra-red light, x-rays, microwave radiation, radio waves, and "coherent" light, are some of these other possibilities. In a sense, each of the foregoing casts a different kind of light on things. Consequently, each of these expressions of illumination has properties which enable us to see "images" of one sort or another.

Prior to the last hundred and fifty years or so, nobody suspected the treasures of 'visibility' inherent in electromagnetic radiation. Sunlight, moonlight, starlight, lightening, and firelight, of one sort or another, were, for the most part, the sources of illumination known to human beings.

If someone had come along much before the mid-19th century and spoken of forms of illumination other than the known ones, this person likely would have been ridiculed and dismissed by almost everyone, including many, if not all, of the people of science. Then, as now, what people see is, in large part, limited by what their minds permit them to see. Of course, implicit in the last sentence is the fact we don't just see by means of external sources of illumination. We see by means of internal illumination as well.

We see with the mind's eye. We see by the light of reason. We see through the light of creative imagination. We see through the light of experience and in the light of history.

Moreover, all of these internal kinds of imaging are bathed in the illumination of consciousness. Light within light, reflecting off itself like a hall of mirrors.

Just what the nature of the light is which makes any of these internal kinds of imaging possible is not understood. When push comes to shove, we really don't know even how physical light is propagated, and we know even less about the character of these other forms of illumination.

Moreover, these internal lights tend to give very inconsistent and, sometimes, contradictory results. Whether such problematic outcomes are due to "equipment" failure, improper use of the illumination process, or something else, is not always clear.

We make use of these internal forms of light. However, from one moment to the next, we often do not know if we can trust the character of such illumination. There often is an uneasy alliance between need (or desire) and cautionary discretion.

Given the difficulties surrounding the internal lights with which most of us are somewhat experientially familiar (e.g., reason, logic), to talk about other kinds of internal illumination seems foolish. We might be prepared to talk, within certain limits, about the light of faith, but even here there is tremendous controversy over what, if anything, the light of faith illumines.

Some people say one sees what one wants to see through the light of faith. Others say all one sees through the light of faith is oneself in a mood of hoping. Still others say the light of faith is nothing more than the glow of conviction passing itself off as a searchlight of truth.

According to Sufi masters, within us, there are many kinds of light. In fact, the varieties of internal light are such to render the varied properties of electromagnetic radiation pale by comparison.

Sufi masters speak of the lights of gnosis and of certainty. They speak of the lights of witnessing and of love. They speak of the lights of the Dominion of God's Names and Attributes which shine within us.

Sufi masters indicate the Divine light which comes when the false self vanishes is beyond description. Yet, there is another kind of light, also ineffable, that comes when the true self is realized (which is a different stage from the vanishing of the false self), and one sees by the light of God.

All of these different kinds of spiritual illumination are expressions of the light of faith, just as the different modalities of physical imaging mentioned earlier (i.e., x-rays, ultraviolet light, etc.) are inherent in electromagnetic radiation. However, different forms of the light of faith are generated through different spiritual instruments or centers within us, just as different physical processes are required to serve as sources of various forms of electromagnetic radiation.

For example, certain modes of the light of faith come from the heart. Other kinds of faith-light arise through what is referred to as the sirr or mystery which, when operating properly, protects the heart from other than remembrance of God.

The spirit produces light which is different from, but related to, the light of the heart and the sirr. In addition, the kafi (the hidden) and the aqfa (the most hidden) are spiritual potentials within human beings which, under appropriate conditions, can give expression to still other kinds of spiritual light.

Though these various modalities of illumination, realms of creation, and beyond, can be accessed, if God wishes, according to one's capacity to do so. The realms of nasut (earth), malakut (the souls of things), jabrut (angels), and lahut (fixed forms) become visible through the illumination provided by the aforementioned array of spiritual light.

The goal of the Sufi path is not to 'activate', so to speak, these different modes of illumination as ends in themselves. All of this has value because it helps us to work our way toward realizing our full capacity to know, cherish, love, worship and serve God.

Although, by the grace of God, the practitioner of the Sufi path, gradually goes through different states, stations, and stages of spiritual illumination, eventually, all of this spiritual light has to be integrated and brought into harmonious balance as a unified whole. If God wishes, this process of unity reaches it fullest realized expression of illumination when the true, essential self of the individual becomes permanently established in God's infinite lights of majesty and beauty.

Some people may consider the foregoing brief overview of the perspective of the Sufi masters concerning different kinds of spiritual light, to be rather far-fetched. Such people are in a position somewhat similar to individuals prior to the mid-19th century with respect to the properties inherent in electromagnetic radiation. More specifically, individuals in both instances are ignorant of the possibilities contained in certain dimensions of reality.

For more than a thousand years prior to the discoveries of 19th and 20th century scientists involving electromagnetic radiation, practitioners of the Sufi path were intimately acquainted with different modalities of spiritual light accessible to human beings. These Sufi practitioners had pursued a course of action in relation to seeking an understanding of spiritual light that scientists were later to do with respect to physical light - namely, they carried out extensive, rigorous, and exacting studies of the phenomena in which they were interested.

If someone were to come to a scientist today and say: "I don't believe x-rays or microwave radiation or radio waves exist", the scientist could recommend a course of study. This curriculum would involve investigation of: certain physical principles; various kinds of demonstration; different experiments; the application of mathematics, and so on.

If this course of study were followed sincerely, diligently and with an open mind, the program probably would lead the skeptical individual to the conclusion that light, along with ultraviolet radiation, microwaves, and so on, were all forms of electromagnetic radiation. In addition, after completing the course of study, the individual might understand how these forms of electromagnetic radiation were capable, each in its own way, of illuminating different aspects of physical reality.

On the other hand, if the skeptical individual did not follow the prescribed curriculum, but, nonetheless, continued to disbelieve in the existence of various forms of electromagnetic radiation, one hardly could blame the scientist for the failings of the individual. Indeed, the protestations of the skeptical individual who refused to take the steps necessary to dispel the skepticism would seem somewhat ludicrous. Similarly, if someone comes to a Sufi master and says: "I don't believe in the existence of these modalities of spiritual illumination or light about which you speak", this person also could be given a course of study to follow in order to gain concrete evidence of the existence of different modalities of spiritual light. Once again, however, if the skeptical individual does not follow the prescribed program of study, such a person is hardly in a position to feel justified in rejecting the perspective of the Sufi master concerning spiritual light and illumination.

If one wants to see light, one has to take the trouble both to find out how the light may be seen, as well as to implement whatever steps are required. If one doesn't turn on the light switch, one cannot conclude there is no light.

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