English
TürkçeYEARNING
My heart badly needs the love of the beautiful,
It is like the need of salt in meals.
And my heart is so cold
from the lack of the fire of the love
that it is like ice.
KAZIM YARDIMCI /ADIYAMAN
EXTREME POVERTY
Across me,
A small room made of earth in the middle of cotton fields
Outside,
A freezing wind
On the ground,
White snow up to knees
Shall I call those moaning in the cave as wolves and birds?
I cannot say,
Cause, it has a chimney
And it is giving off smoke…
KAZIM YARDIMCI / ADIYAMAN
Note: These poems, signed by Kazım Yardımcı, were published in “Yeşil Adıyaman” newspaper in 1951.
A SHORT EXPLANATION ABOUT THE STATES OF THE SPIRIT
Spirit is a holy divine light of the essence from the personal attributes, from the decree (condition, mood) of Allah and it has actually no shapes. It takes the shape of where it enters, like water. Water has no shapes; it takes the shape of the container of it. Spirit (Divine Light) has no sex either. The spirit from the Personal Divine Light of Allah was breathed to Adam and he took the shape of Adam. When it was breathed to our mother Eve, it took her shape. Allah has given a personality to this shape that the spirit has taken. He changed it from action to actor-subject. For, spirit is like a light, as a divine light. When he changes from abstract to subject and takes a shape, he becomes personal and transforms into subjective like action or the attribute of the action. What we see in our dreams is not the human body. We see their spirits in the shape of their bodies. Therefore, spirits do not die when they leave the body, what dies is the body.
There is also another point: the spirit in a fine state may be condensed in the body. This spirit taken this state is called as corporal (condensed) spirit same as petrol becomes diesel (fuel) oil or tar (pitch). If Allah wills, He can make the fuel oil fine again (same as crude oil turns to fuel oil). This is called as “purification” in Sufism. The Koran has already declared this:
“Happy shall be the one who is purified.” (A’la, 14)
Spiritual Journey in Sufism means proceeding in the Path of Allah and being purified by ascending to the world of Divine Light again. He mixes into the Divine lights of the attributes of Allah and if he can advance, he reaches the Divine Light of the Person of Allah. This state is called as “Fenafillah - the annihilation in Allah”. In other word, the spirit of the aspirant exceeds the divine lights of the attributes of Allah, annihilates in the divine light of His person and acquires the first state he has come. This is the Unity “the Union with the beloved”. Coming from Allah and returning to Allah is called as “the arc of descent (semi circle line)” and “the arc of ascent (semi circle line)”.
“HE COMES ONE BY ONE
LEAVES ONE BY ONE
REMAINS ONE”
THE GREAT ONE WHO IS THE INFINITE DIVINE LIGHT! The Sea of Divine Light, which is infinite and borderless! The sea of His Essence!
And Niyazi Mısri Hazretleri speaks by himself:
“Ey Niyazi, you can see when you dive into the sea of Him (the essence)!”
The Holy Spirit speaks sometimes as the attribute. He is not himself then. The person who speaks as the divine attribute is the Person (the Subject) Himself. Then, Allah (the Subject) changes the spirit from action state to actor (subject) with His power. In this state, the Holy Spirit sees himself and the Great Person ALLAH. He observes that he is as small as a foam bubble in the sea of the person and this time, he speaks as a servant of the Essence. The wise aspirants know this state, they perceive in what state the PERFECT MAN is speaking and they change their behaviors according to His mood. This feature is seen in the Prophets, especially in Jesus (a.s.) and in the Friends of Allah. This changing of the state or mood may happen in Hz. Ali (a.s.), Sayyid AbdulKadir Geylani (a.s.) and in some of the Prophets and the Saints (Friends of Allah). This is called as returning to the Essence (subject) from the attribute and to the attribute from the Essence (subject).
Therefore, the great wise saint, our Master Hazrat Sayyid Ahmed al Rufai says that it is impossible to understand the state of the Perfect Man completely. The complete evolution of the Holy Spirit is possible if you become identical with the holy, pure spirit of Hz. Prophet (A.S.), who is the Sun of Reality. It is to attain the secrecy of the Reality of Muhammad. These divine, spiritual changes were seen most perfectly in the Prophet (A.S.V.). Mawlana Jalaladini Rumi told the following and I met it in his works:
“One day, while our Prophet (A.S.V.) was sitting alone in his room, our Mother Aisha opens the door and enters the room. She hears this voice from Hz. Muhammad (S.A.V.):
-Who are you?
Our Mother Aisha answers that she is Aisha. A voice comes from our Prophet (A.S.V.) again:
-Who is Aisha?
Our Mother Aisha answers:
-Aisha is the daughter of Abu Bakir.
Again, this voice is heard from the Prophet:
-Who is Abu Bakir?
Mother Aisha says: Abu Bakir is Muhammad’s (A.S.V.) father in law.
This very interesting question comes from the Prophet (a.s.v.):
WHO IS MUHAMMAD?
Mother Aisha who heard this gets very astonished. This is called as the changing of the state in Sufism. Spirit speaks sometimes as an attribute and God speaks at that time and sometimes he transforms into the state of subject-actor and he speaks as subject-spirit. He speaks as a servant then and says “MY LORD SAYS THAT…” Sometimes he speaks as if he is the Lord. Spirit changes to the action attribute then.
We can liken the changing of the state as the melting of the piece of ice and becoming water again. In this case, the piece of ice has become completely abstract and isolated from the state of ice. In this situation, the voice that comes from it is the voice of the sea. Sometimes, it transforms into ice from water again, becomes the subject from the attribute state and becomes solid. Then the voice that comes from it is the voice of the ice although its origin is the sea. He sees himself as a small sign of the sea in that sea. The voice coming from it is on behalf of the sea like the SERVANT of the sea.
The Holy Spirit is just like this. He sometimes becomes abstract and loses his own SELF. The voice that comes from the Holy Spirit is directly the voice of the LORD (God). He speaks like the LORD or as a LORD. Sometimes he transforms into his own self (becomes subject) and speaks on behalf of the LORD as a sign of “the Great Ego (Self)”.
The states of “annihilation in Allah” and “abiding in Allah” are the samples of this in Sufism. “Fenafillah is the annihilation of the Spirit in Allah-in the Divine Light of the Essence” same as the melting of the ice in the sea and becoming destroyed. The spirit of the saint in this state speaks like Allah. He does not speak of his own. Allah the Almighty has dominated him and perished him in his own Divine Light. This state is called as the state of complete abstraction.
A disengaged saint may say “I am God, I am Allah”.
A voice from a bush said to Moses: “Moses, Inni Enallahu Rabbul Alemin- Moses, I am Allah, the Lord of the Universe.” (Al-Qassas, 30)
See: Niyazi Mısri says: “Be abstract! And annihilate in this divine Light of the Sea” and he uses the verse I mentioned as an evidence and asks this question. “What is this mystery?” he asks the bush the mystery of this. The bush says in a high voice, “I am Allah.” Here, Allah, who is divine light, dominates the bush and the tree annihilates in the divine light of Allah. Allah descends to the rank of the bush and says to Hz. Moses “I am Allah.” In the Beqabillah state (abiding in Allah): Let us assume that the ice melted in the sea or destroyed in the sea is remade in its former state as a piece of ice in the sea again. But this time, the ice made from the sea is not the same ice again, it looks like it as a shape but its structure is taken from the water in the sea. Salty water is not the same with the water without salt. Like this, Allah, who reconstructed the spirit of the Prophet and the Saint, who annihilated him in the sea of His Person as a shape and wore him the disguise of abiding, constituted him again in the Divine Light of His person or essence. Allah changes him from his abstract state to concrete state (he enables him to have an identity). The hand of Allah is powerful to do these. Allah is the transformer of the states. He is the great power that changes from one state to another.
The holy spirit of the saint that abides in Allah speaks on behalf of Allah. He becomes a preacher and he is addressed by Allah. He speaks with Allah, and Allah speaks with him and the great self sees himself inferior in the presence of Allah. However, he sees this divine self. He, the spirit of that prophet or saint, acquired a divine identity.
If Allah wills, He may be dominant over His spirit. Then such a saying: “I am the truth, I am Him” may be heard from him. However, he is more cautious compared to the saint who became annihilated in Allah. It happens occasionally. What can he do if Allah is dominant over him? Such sayings are heard from the Perfect Saints very often, for example:
Hazreti Junaydi Bagdadi said, “They keep saying Junayd, Junayd for 30 years but there is nobody but Allah in this robe.”
Beyazidi Bistami Hazretleri said, “I declare the praises of my glorious Majesty (greatness) Glory to me!.”
Mawlana also said, “All is You, everything is You
He who says “you” is also “you”.
In the biographies of Sufis and Muslim saints, only Mansur is mentioned to have said, “I am God.” Such expressions are heard from many exalted saints as well. “What is this secrecy-mystery?” The tree said to Moses, “Moses! I am Allah.”
This is but the secret of “Hemeost- All is He”. The state of the Holy Spirit of the Saint who was annihilated in Allah (who reached Fenafillah) is the state of the tree that says to Hz. Moses: “I am Allah.” (Al-Qassas, 30)
Mawlana Jalaladini Rumi said, “Love makes the slave (servant) a Master.”
And Ikbal from Pakistan said, “Love makes the Master a slave.”
The following lines of Yunus are very well-known:
“If you depart between them
Your Creator remains there.”
The confirmation of Hz. Fuzuli on this subject is the most apparent and satisfactory one. Therefore, I submit the following poem of Fuzuli to your understanding, concerning this subject.
“The perfect pleasure is love, he who continues it
Finds the warmth in wine and the voice in the reed flute
The intimacy of unity does not leave the palace of seclusion
For the lover and the beloved separated
The valley of Unity is the rank of love in reality
For, the Sultan and the poor cannot be seen separately.”
The meaning of the last two lines is, THE PLACE OF UNITY IS IN FACT THE RANK OF LOVE BECAUSE IT IS IMPOSSIBLE FOR THE SULTAN (MASTER) AND THE POOR (THE SERVANT) TO BE SEEN SEPARATELY AT THE RANK OF LOVE. THERE ARE NOT TWO SEPARATE PERSONS AT THAT RANK. THE LOVER HAS BECOME THE BELOVED AND THE BELOVED HAS BECOME THE LOVER, SAME AS MAJNOUN (Mecnun) BECAME LEILI (Leyla) AND LEILI BECAME MAJNOUN. FOR, THE BLOOD OF LEILI IS IN THE VEINS, IN THE CELLS OF MAJNOUN.” (By Fuzuli)
There is not a duality at the rank of Unity-the Union with the Beloved. There are not two things as the dawn of the sun and the sun or the foam and the sea. There is not dawn but there is the sun; there is not foam but the sea. If the Holy Spirit reaches Allah, who is his source, his origin, there cannot be two beings as the slave and the Lord. There is Lord at that rank but there is not a slave or servant. There are not two things or lovers in the union with the beloved. If you annihilate in the Divine Light of the Lord, you are not a slave anymore, there is only one eternal divine light-the Glorious Lord. There is unity in the union with the beloved but not duality. There is the beloved. The lover melts and annihilates in the beloved same as the ice melts and annihilates in the sea. There is no ice but only one sea.
“The spirit cannot fit into the prison of body, filled with excitement
The desire of God cannot stay in matter, shut up, captive
Abandon the sophistry and the philosophy
Your mind cannot fill up this scale
The other scale is full of with the secrets of creation
There cannot be any measure to it in philosophy.”
By Enis Behiç Koryürek
(Taken from his poetry book called “Varidatı Süleyman Çelebi”)
I finish my words with a poem I wrote in our book “EXISTENCE”.
DIVINE REALITY
If you proved the existence of the existence
The mystery is solved, your struggle ended
The proof of the existence is to annihilate non-existence
This is the real meaning of LA and İLLA
Say with LA that non-existence does not exist
And with İLLA the EXISTENCE exists
This is the reality, the physical world is
The manifestation of the sole, absolute Existence
The sea becomes exuberant, declares the Divine Unity
Foam is the witness of the Oneness of the sea
Manyness exists in Unity and Unity in Multiplicity
Manyness is the sign of the Sole Entity
The beginning of the hundred thousand of foam
Is obviously known to be the sea
Foam bubbles are lost again in the sea
This is the proof that He is the last
The existence is a whole, He has no boundary,
For, non-existence is non-existent, no limit for existence
Thus, this is the Divinity, the ETERNITY
Creation is the manifestation of God Himself
It is absolute that nothing existed from non-existence
The Creation is from the Divine Light of God’s Person
It is impossible to see the infinite as a whole
Seen and hidden is HE, HE is the visible and the invisible
He reported that He is the First and the Last,
The Seen and the Unseen is Himself
The first is HU, the last is HU, the outer is HU and inner is HU
This is the explanation of LA and İLLA
(by Kazim Yardımcı)
KAZIM YARDIMCI /ADIYAMAN
18th January 2006