Bismillaah ir Rahmaan ir Rahiim
In the name of Allah, The Merciful, The Compassionate
The philosopher exhausted himself with thinking (figuring
out)
let
him run on, (in vain) since his back is turned toward the
treasure
Let him run on, for the more he keeps running
the farther away does he become from the object of his desire
Moulana Rumi, Masnavi, VI:2356-57
SURRENDER
By Fleur Nassery Bonnin
It is important to be clear about to whom we
surrender, what we surrender and how we surrender.
Ordinarily we surrender to our ego. It is so automatic that
most of the time we don’t even notice it. Once some
knowledge has been gained and progress made, the first sign
of being a true traveller of the path (salek) appears
with a fundamental shift. This shift is about constantly trying
to surrender to God instead of surrendering to the demands
and desires of the ego-personality or 'nafs'.
We must ask ourselves, what are we surrendering? It is not
our wealth, the ones we love, nor our possessions. God has
no desire for those things. We are surrendering our ego-personality
(nafs), because it is the very instrument that forms
the obstacle in getting close to God, and God's desire is
for us to get close to Him and to know Him.
Then the question remains, how do we surrender to God? We
must surrender the instruments of the ego, which are our mind,
our emotions and our desires. Our ego-personality has dominated
because of these instruments, or rather these weapons. Imagine,
that within us is an enemy who has controlled our psyche,
armed with these weapons, therefore the only way to fight
him and subdue him, is by taking away those weapons. However
this is not an easy task since we have come to believe that
the personality is us, and that we are the personality. A
certain degree of awakening is required in order to realise
that there is more to us, and that the personality is only
an outer veil covering the inner or essential self. Yet we
have formed attachments to this structure and we identify
that as our identity. Adding to the problem is the manipulative
nature of the ego. This makes us, (to borrow the Sufi idiom),
fall almost every time that we want to mount the donkey of
the nafs and pull its reins, only to find that the next minute
we are walking behind the donkey in the direction it wants
to go. The ego has had a full run of us and has become a formidable
force that will not give up easily. This internal struggle
against one’s nafs was described by the Prophet (pbuh)
as the greater Jihad (war) - greater than the wars in the
battlefield.
The journey of life is about wearing the cloak of the personality
in order to cover our true self and become self conscious,
while being given the chance to discard the cloak and return
to the state of Divine consciousness. This is what we have
been created for. The most important requirements on our part
are to have sincerity and faith. If we have that, then the
help from the unseen as well as help in the form of a guide
or teacher will appear.
The human dilemma appears to be that the human soul is caught
between the Divine/angelic forces, and the ego/animal forces.
When the force of the ego pulls us down, the lower forces
seek to bring about disorder and disharmony within us and
in our life in order to keep us down and gain control. On
the other hand if the soul moves into the higher realm, the
lower forces don’t have as much access and control over
us, and we now receive help from that realm, (unless we slip
and have to fight our way up again). This is one of the
reasons that in Sufism there is a lot of emphasis on spending
time around sincere seekers and staying away from people who
are ego driven. Because, according to the law of “like
attracts like”, it would be easy to get attracted and
slip.
To ascend to the higher realm we need to surrender our self.
To surrender our self, we must surrender our thoughts, emotions
and desires. Ironically, by surrendering, we will be able
to receive and respond to whatever God sends our way without
the distortions of the ego-personality.
I was talking with my Sheikh on the phone the other day and
he said, “I don’t think, I only do what is put
in front of me”. My inner ear heard the inner meaning
of this statement and I experienced its transcending effect.
Imagine, doing and responding to what God puts in front of
us without being trapped in one’s emotions and thoughts.
As soon as one allows the mind, emotion or desire to get in,
different possibilities and judgements appear and one is taken
out of the unity, and is thrown into the realm of multiplicity
and fragmentation of the personality.
Prophet Jesus (pbuh) said God is always
with us if we can surrender ourselves to Him and if we can
love Him more than anything else, more than ourselves.
God consciousness has already been put in the heart of every
child of Adam. When we surrender the self, then God's Will
moves through us and our actions will become His actions.
All we need to do is to surrender our belief of self-sovereignty
and otherness. This is the real meaning of sacrifice - sacrificing
the pseudo-self in order to reach the Divine Self. What keeps
us from that union is the “me-ness” placed in
between.
Speaking of this reality, Hafez the Persian Sufi poet says:
“you are your own veil, Hafez, get out of the way”.
God is with us all the time. If He were not with us we would
not even be able to stand on our feet nor take a step. In
the Qur’an Allah (swt) says “I
am closer to you than your jugular vein”. So He is always
close and present. But we are not present with Him. We are
busy with ourselves through our thoughts, emotions and desires.
Even when we are hoping to get close to Him, by hoping and
thinking and desiring we get further away from Him. We can
not be mindful of Him if we are mindful of ourselves. When
we think or desire, we are in the element of “self”,
and the harder we try to get close the further away we become.
* * * * *
The philosopher exhausted himself with thinking (figuring
out)
let him run on, (in vain) since his back is turned toward the treasure
Let him run on, for the more he keeps running
the farther away does he become from the object of his desire
The (Divine) King said “those who have striven
for Us”
He
did not say, “those who have striven away from Us”
Moulana Rumi, Masnavi, VI:2356-58
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