There was a great Sufi Master - one of the greatest in all the ages - Al-Ghazzali.
'On the path of human growth from man to God - from man the
potential to man the actual, from possibility to reality - there are
seven valleys.' These seven valleys are of immense importance. Try
to understand them because you will have to pass through those seven
valleys. Everybody has to pass through those seven valleys.
If you understand rightly what to do with a valley you will be able to go beyond it, and you will attain to a peak - because each valley is surrounded by mountains. If you can pass through the valley, if you don't get entangled in the valley, if you don't get lost in the valley, if you don't become too attached to the valley, if you remain aloof, detached, a witness, and if you keep on remembering that this is not your home, that you are a stranger here, and you go on remembering that the peak has to be reached, and you don't forget the peak - you will reach to the peak. With each valley crossed there is great celebration.
But after each valley you have to enter another valley. This goes on. There are seven valleys. Once you have reached the seventh then there are no more. Then man has attained to his being, he is no longer paradoxical. There is no tension, no anguish. This is what in the past we have called Buddhahood. This is what Christians call the state of being a Christ. This is what Jainas call Jinahood - becoming victorious. There are many names, but the basic idea is that unless man becomes God he remains in anxiety. And to become God these seven valleys have to be crossed.
And each valley has its own allurements. It is very, very possible that you may get attached to something and you will not be able to leave the valley. You have to leave it if you want to enter the second valley. And after each valley there is a peak, a great mountain peak. After each valley there is jubilation and the jubilation goes on becoming more and more intense. And then finally, in the seventh valley, you attain to the cosmic orgasm - you disperse. Then only God is.
Listen to these seven valleys and try to understand them. And don't think Al-Ghazzali is talking about something philosophical. Sufis are not interested in philosophy at all. They are very practical people. If they say something they mean it. If they say something, it is said for the seeker. It is not said for the curious ones, not for intellectuals, but for those who are on the path, those who are really working hard to have a glimpse of the truth. It is for the seekers.
Naturally, knowledge has to be the first because man starts by
knowing. No other animal has knowledge; only man knows, only man
collects knowledge. Only man writes, reads, talks. Only man has
language, scriptures, theories. So knowledge has to be the first
The negative part of the valley is that you can become knowledgeable, you can get hooked on knowledge. You can forget the real purpose of knowing and you can become attached to knowledge itself. Then you will be accumulating more and more knowledge and you can go on for lives together accumulating knowledge. You will become a great scholar, a pundit, but you will not become a knower.
The way of the knower is utterly different from the way of knowledge.
There are two things when knowledge happens: the content of knowledge - you know something - and the consciousness, the mirror, you who knows. If you become too attached to the content of knowledge rather than to the capacity of knowing, you will be lost in the valley. That part which can make you entangled, hooked, attached, I call negative.
If you become knowledgeable then you are lost; you cannot cross the first valley. And the more knowledge you have, the more confused you will become - because there is no way to decide what is true. Everything that you hear, if rightly put before you, logically placed before you, will look right. There is no other way for you to decide; there is no criterion. That's why it goes on happening. You go to one Master and you hear him, and he looks right. Then you go to another Master and you hear him, and he looks right. You read one book and it looks right; you read another book - maybe just the opposite - and that too has its logic, and it looks right. There is no way to decide what is right. And if you go on accumulating you will go on accumulating contradictions - opposite statements. And there are millions of standpoints and sooner or later you will become just a crowd of many philosophies and systems. That is not going to help. That will become the greatest hindrance.
So the first thing is that in the valley of knowledge one has to remain alert that one has to be emphatically concerned with the capacity of knowing - not with the object, not with the content. One should emphasise witnessing, one should become more and more alert and aware, then one becomes a knower. Not by knowing many things but just by becoming more aware, one becomes really a knower.
The path of knowledge has nothing to do with scriptures. opinions, systems, beliefs. It has something to do with the capacity to know - you can know. You have this immense energy of being conscious. So be concerned with the container, the consciousness, and don't be concerned with the content.
Don't be concerned with the known, be concerned with the knower. Knowledge is a double-arrowed phenomenon. One arrow points to the known, another arrow points to the knower. If you go on looking to the known you will be lost in the valley. If you start looking to the knower you cannot be lost, you will be able to transcend the valley. And once you transcend the valley of knowledge there is great, great joy - because you have understood something very essential in you, something that is going to remain to the very end, something that is very fundamental: the capacity to know, the capacity to be conscious.
So if you look at the knower, if you become more alert about the knower, you have used the positive.
When you start looking at who you are, naturally great repentance
arises. Because of all that you have done wrong, all that you have
done and should not have done. you start feeling repentance. So a
great peak comes with consciousness - but suddenly, with
consciousness, conscience arises. Remember, the conscience that you
have is not the true conscience. It is a pseudo-coin; it is given by
People have told you what is right and what is wrong; what is moral, what is immoral. You don't know exactly what is moral or what is immoral. But after crossing the first valley you will be able to know exactly what is right and what is wrong. And then suddenly you will see what wrong you have done - how many people you have been hurting, how sadistic you have been with others, how masochistic you have been with yourself, how destructive, violent, aggressive, angry, jealous, you have been up to now. All that will come to your vision. That is a natural by-product of becoming conscious - conscience arises.
This conscience has nothing to do with the ordinary conscience that you have - that is borrowed. So you can have it and still it does not hurt; it does not give pain so real that you can be transformed through it. You only know so-so what is right, and you go on doing the wrong, you go on doing whatsoever you want to do. Your knowledge of the right does not create any difference in you. You know that anger is bad but you remain angry. On the one hand you know that anger is bad, on the other hand there is no problem, you continue to be angry. On the one hand you know that possessiveness is not good, and on the other hand you go on hoarding, you go on possessing - not only things but you even start possessing persons. You possess your wife, your husband, your children - as if they are things, as if they can be possessed. You destroy through your possessiveness, and you know it is wrong.
This borrowed conscience does not help, it simply burdens you. With the first valley crossed, your own conscience arises. Now you know exactly what is wrong and it becomes impossible to do otherwise. This is the point where the Socratic dictum becomes meaningful - that 'Knowledge is virtue'.
Now the negative part of the valley of repentance.... The negative part is that you may become too worried about the guilt concerning the past - that you have done this wrong and that wrong, and you have been doing millions of wrongs. You have been unconscious here for so long that if you start counting all of that, it will create a kind of morbidness. You will become so guilty that, rather than growing. you will fall into great darkness.
So if guilt arises and you become morbid and you become too troubled by the past, you will remain in the second valley. You will not be able to surpass it. If the past becomes too important, then naturally you will be continuously crying and weeping and beating your chest and saying, 'What wrong I have been doing!'
The positive part is that you should become concerned with the future, not with the past. Yes, you have noted that you have been wrong, but that was natural because you were unconscious. So there is no need to feel guilty. How could one be right when one was unconscious? You have taken note of it - that your whole past has been wrong - but it does not create a burden on your chest. You take note of it. That taking note helps you because you will not be able to do it again - you are finished with it. You feel sad that you have been hurting so many people in so many ways, but you feel joyous also, simultaneously, because now it will not happen any more. You are freed from past and guilt! You don't become concerned about it, you become concerned about the future, the new opening.
Now you have your own conscience; now the future is going to be totally different, qualitatively different, radically different. You will be thrilled with the adventure. Now you have your own conscience, and your conscience will never allow you to do wrong again. It is not that you will have to control - when the real conscience has arisen there is no need to control, no need to discipline. The right becomes the natural thing. Then the easy is the right and the right is the easy.
In fact, once the conscience has arisen in you, if you want to do wrong you will have to make great effort to do it. And even then there is not much possibility of succeeding.
Without your own conscience you have to make much effort to be right, and even then you don't succeed. So one is thrilled. One feels sad for the past but one is no longer burdened, because the past is no more. That is the positive part - that one should feel that the transformation has happened, that the blessing has arrived, that God has given you the greatest gift of conscience. Now your life will move in a totally new dimension, on a new track.
This is where real morality is born, virtue, Sheela.
Once the conscience has arisen you will now be able to see how many
blocks exist. You have eyes to see how many hindrances there are.
There are walls upon walls. There are doors too but they are few and
far between. You will be able to see all the stumbling blocks.
Al-Ghazzali says there are four: one, the tempting world - the world of things. They are very fascinating. Lust is created. Why have all the world religions been saying that one has to go beyond the temptation of the world? - because if you are tempted too much by the world, and you hanker too much for the worldly things, you will not have enough energy to desire God. Your desire will be wasted on things.
A man who wants to have a big house, a big balance in the bank, great power in the world, and prestige, puts all his desiring, invests all his desiring in the world. Nothing is left to seek God.
Things are not bad in themselves. Sufis are not against things, remember. Sufis say that things are good in themselves. but one who has started seeking for God and the ultimate truth cannot afford them. You have a certain quality and certain quantity of energy. The whole energy has to be put into one desire. All the desires have to become one desire, only then can God be attained, only then can you surpass this third valley.
Ordinarily we have many desires. the religious person is one who has only one desire, whose all other desires have fallen into one big desire - just as small rivers, small streams, small tributaries fall and become the big Ganges - like that. A religious person is one whose all other desires have become one desire: he desires only God, he desires only transcendence.
So the first is the tempting world; the second is people - attachments to people.
Sufis are again, remember, not against people, but they say that one should not become attached to people. Otherwise that very attachment will become a hindrance, a stumbling block to God. Be with your woman and be with your man, be with your children, be with your friends, but remember that we are all strangers here and our togetherness is just accidental. We are travellers, we have met on the road. For a few days maybe we will be together - feel thankful for that - but sooner or later, ways part. Your wife dies, she goes on her own way, and you will never know where. Or, your wife falls in love with somebody else, and your ways part. Or you fall in love with somebody else. Or your son becomes grown-up and he takes his life into his own hands and moves away from you - every son has to move away from the parents.
We are together on this road for only a few days an(:l our being together is just accidental. It is not going to be forever. So be with people, be lovingly with people, be compassionately with people, but don't become attached - otherwise your attachment will not allow you freedom enough to go beyond.
So the second is people, attachments. The third Al-Ghazzali calls Satan, and the fourth, the ego.
By Satan the mind is meant - the mind that you have accumulated in the past. Although conscience has arisen, although you have become more conscious than ever, the mechanism of the mind is still there lurking by the side. It will lurk a little longer still. It has been with you for so long that it cannot leave you suddenly. It takes time. And it waits and watches - if some opportunity is there it will immediately jump and take possession of you. It has been your master, you have functioned as a slave. The mind cannot accept that you have become a master so suddenly. It takes time.
The mind is a mechanism, it is always there. For the seeker, the mind is the Devil. All the stories about the Devil are nothing but about the mind. The Devil - or Satan, as Sufis call the Devil - is just a mythological name for the mind.
When the Devil tempts Jesus, do you think some Devil is standing there outside? Don't be foolish! There is no Devil standing outside. The temptation is coming from Jesus' own mind. The mind says, 'Now that you have become so miraculously powerful, why bother about other things? Why not have the kingdom of the whole world? You can have it! It is just within your reach. You can possess the whole world, you have so much power. You are so spiritually high. Your SIDDHIS are released. You can have all the money and all the prestige that you want. Why bother about God and religion? Use this possibility!' Mind is tempting.
And when Jesus says, 'Don't come in my way. Go away!' he is not talking to some Devil outside. He is simply saying to the mind, 'Please don't come in my way. I am no longer concerned with the desires that you have, I am no longer concerned with the projects that you have, I am on a totally different journey. You know nothing about it, you keep quiet.'
And the fourth is ego - one of the greatest stumbling blocks on the path of seeking. When you start becoming a little conscious, when your conscience arises, and you start seeing the stumbling blocks, a great ego - from nowhere - suddenly takes possession of you: 'I have become a saint, a sage. I am no longer ordinary, I am extraordinary!' And the problem is that you ARE extraordinary! It is true! So the ego can prove it. That is the greatest problem, because the ego is not just talking nonsense. It is sensible. It is exactly so!
Still one has to be alert that if you get entangled with the ego, with the idea that 'I am extraordinary' then you will always remain in the third valley. You will never be able to reach the fourth, and the fourth will bring more flowers and higher peaks and greater joys - and you will miss.
This is the place where SIDDHIS - spiritual powers - become the most hindering thing.
The negative part is to start fighting with these stumbling blocks. If you start fighting, you will be lost in the valley. There is no need to fight. Don t create enmity. Just understanding is enough.
Fighting means repression. You can repress the ego, you can repress your attachment to people, you can repress your lust for things, and you can repress your Satan, your mind, but the repressed will remain, and you will not be able to enter into the fourth valley.
Only those who have no repressions enter the fourth valley. So don't start repressing.
The positive part is: take the challenge - that the ego is challenging you. Don't take it as an enmity, take it rather as a challenge to go beyond. Don't fight with it; understand it. Look deep into it. Look into the mechanism of it: how it functions, .how this new ego is arising in you, how this mind goes on playing games with you, how you become attached to people, how you become attached to things. Look into the how of it with cool observation, with no antagonism. If you become antagonistic in any way, then you are caught. If you become indulgent, you are caught. If you become antagonistic, you are caught. And these two are the easiest things. People know only two things: either they know how to become friends or they know how to become the enemy. That is the only ordinary understanding possible.
The third thing will help. Be watchful, witnessing; neither inimical nor friendly. Be indifferent. Just see that they are there, because if you take any feeling attitude - for or against - the feelings will become bondages. Feeling means that you become attached. Remember, you are as attached to your enemies as you are attached to your friends. If your enemy dies, you will miss him as much as you will miss your friend - sometimes even more, because he was giving some meaning to your life. Fighting with him, you were enjoying a trip. Now he is no more. The ego that was being fulfilled by fighting with him will never be fulfilled again. You will have to find a new enemy.
So don't make enemies and don't make friends. Just see. Be very, very scientifically observant. That is the positive thing to do. Explore what ego is, and explore joyously. Explore what lust is, and explore joyously.
Entry into the unconscious happens in the fourth valley. Up to now
you were confined to the world of the conscious. Now, for the first
time, you will enter into the deeper realms of your being, the
unconscious, the darker part, the night part. Up to now you were in
the day part. It was easier. Now things will become more difficult.
The higher you go, the more you have to pay. With each higher step
the journey becomes more arduous and the fall becomes more
dangerous. And one has to be more alert. On each step more awareness
will be needed, because you will be moving on higher planes.
The valley of tribulations is the entry into the unconscious. It is the entry into what Christian mystics have called 'the dark night of the soul'. It is the entry into the mad world that you are hiding behind yourself. It is very weird, it is very bizarre. Up to the third a man can proceed without a Master, but not beyond the third. Up to the third one can go on one's own. With the fourth a Master is a must.
And when I am saying that one can go up to the third on one's own, I don't mean that one has to go and I don't mean that everybody will be able to go. I am simply talking of a theoretical possibility. Up to the third it is theoretically possible that a man can go without a Master. But with the fourth, the Master becomes an absolute necessity - because now you will be sinking into darkness. You don't yet have any light of your own that you can use in that darkness. Somebody else's light will be needed - somebody who has gone into that dark night and for whom it has become possible to see in that darkness.
The negative part of the valley of tribulations is doubt - great doubt will arise! You don't know what doubt is you don't know yet! All that you think is doubt is nothing but scepticism, it is not doubt. Doubt is an altogether different phenomenon.
Somebody says, 'God is'; you say, 'I doubt.' You don't doubt. How can you doubt? You are only being sceptical. You are only saying, 'I don't know.' Rather than saying 'I don't know' you are using a very strong word 'doubt'. How can you doubt? Doubt is possible when you are facing a reality.
For example, you have never seen a ghost. And you say, 'I doubt the existence of ghosts.' That is not doubt, that is just being sceptical. You are simply saying, 'I have never come across one so how can I believe. I doubt.' That is not doubt. Doubt will be when one day, passing through the cemetery, you suddenly come across a ghost! Then your whole being will be shaken. Then you will be for the first time in a state where doubt arises: whether that which you are facing is true or an hallucination.
Doubt is very existential; scepticism is intellectual. Scepticism is only in the mind; doubt enters into your very being, your whole body-mind-soul. Your totality is shaken.
In this dark night of the soul, doubt arises. Doubt about God - because you were seeking for more light and this is happening, just the opposite. You were seeking for more bliss and you have fallen into the dark night. A great doubt arises about whether you are going right, about whether this seeking is worth it - because you were seeking for gold, you were seeking for great light and great enlightenment and nirvana and samadhi and satori, and instead of satori and samadhi, this dark night has overwhelmed you. Even those lights that used to be there are there no more. Even those certainties that used to be there are there no more.
You used to know certain things; now you know nothing. You had some security. Even that is gone. The very earth underneath your feet has slipped away; you are drowning. Then doubt arises. Then you start feeling that maybe this whole religious trip is nonsense, maybe there is no God, maybe you were tooling yourself, maybe you have chosen something absurd. It was better to live in the world, to be of the world. It was better to have many more things: to enjoy power, to enjoy sex, to enjoy money. What have I done? I have lost all and this is the result!
To every seeker this moment comes. And if this doubt arises, then naturally one starts defending oneself against the darkness. One creates an armour around oneself against the darkness, the invading darkness. One has to protect oneself. If you do that you will be thrown back again to the conscious part of your mind. You will miss the mystery of darkness. Light is beautiful, but nothing compared with darkness. Darkness is more beautiful, more cooling, more deep. Darkness has depth; light is shallow. And unless you are able to welcome darkness you will not be able to welcome death.
So the first teaching is that you have to accept, welcome, relax. This darkness is the first glimpse of God. It is dark, but later on you will understand that it was not dark. It was really that for the first time you had opened your eyes towards God and it was too dazzling, that's why it looked dark. It was not dark; darkness was your interpretation.
Look at the sun for a few seconds and soon you will be surrounded by darkness. It is too much; you cannot bear it. A man can go blind by looking at the sun too long. Look at the sun for a few seconds and then go into your house and you will find the whole house full of darkness. Just a moment before you were there and you could see everything. Now you cannot see anything; you will stumble over things.
That it is dark is interpretation. But it is natural. Later on when you have transcended the valley then you will be able to look back and see the reality. Only a Master can hold your hand in this dark night of the soul and make you confident, can say to you and convince you - 'Don't be worried. It only looks dark, it is not dark. It is the first meeting with God. You are coming closer.'
There are three things to be understood: sleep, death and samadhi.
Sleep is like death. In the East we say it is the small death, the tiny death. We die every night and disappear into the dark night. Then comes death - a bigger death than sleep. The body disappears but the mind remains and is born again. Then comes the ultimate death - samadhi - where body disappears and mind disappears and only the innermost core, consciousness, remains. That is the ultimate death.
In the fourth valley you encounter the first glimpse of how the ultimate death is going to happen to you. If you reject it, if you defend yourself against it, if you create an armour, you will be thrown back to the third valley, and you will miss. And once you have missed the fourth you will always remain afraid to go again into it.
My observation about people is that people who have entered into the fourth valley some time in their past lives, and have become too frightened and escaped from it, are the people who are always afraid of anything deeper. Love - and they will be afraid. Orgasm - and they will be afraid. Friendship - and only so far; beyond that they will be afraid. Discipleship - and they will be afraid. Surrender - and they will be afraid. Prayer - they will be afraid. They will be afraid of all those things that can again bring them to that fourth valley. They may not be consciously aware of why they are afraid.
The fourth valley is very important because it is just in the middle. There are seven valleys, the fourth is just in the middle. Three are on this side and three are on that side. The fourth is immensely significant; it is the bridge. The Master is needed on this bridge because you pass from the known to the unknown, from the finite to the infinite, from the trivial to the profound.
The positive part is trust, surrender; the negative part is doubt, defence. The Master starts teaching you about trust and surrender from the very beginning so that by and by it becomes your climate - because it will be needed when you enter into the fourth valley.
Sometimes people come to me and they say, 'Why can't we be here without surrendering? Why can't we meditate and listen to you and be benefitted as much as we want? What is the point of surrendering?'
They don't understand. In the beginning it may not look very relevant. Why? For what? You can listen to me without surrendering and you can meditate here without surrendering. You can pass through growth groups without surrendering. It seems perfectly okay. Surrendering does not seem to be needed at all. But you don't know what is going to happen in the future. For that, preparation has to be made right now. You cannot wait for that moment. If preparation has not been made before, then you will miss. Then when the right time comes, when your house is on fire and you have not dug the well yet, and you start digging it, by the time it is ready, the house will be gone.
One has to dig the well before the house catches fire! So right now it may not seem relevant. I can understand. Logically it is not relevant right now. Listening to me, what surrender is needed? Meditating, what surrender is needed? But when you enter the fourth valley, surrender will be needed. And you cannot suddenly learn the ways of surrender. You have to go on learning them before the need arises. Surrender has to become your climate.
In the fifth valley you enter death. In the fourth you entered
sleep, darkness; in the fifth you enter death. Or, if you like to
use modern terminology for it: in the fourth you enter the personal
unconscious; in the fifth you enter the collective unconscious.
Great fear arises because you are losing your individuality.
In the fourth you were losing light, day, but you were there. In the fifth you are losing yourself - you don't feel as if you are, you are dispersing, you are melting. Your feeling that 'I am a centre' starts becoming vague, cloudy.
With entry into death, entry into the collective unconscious, great fear arises, great anguish is felt - the greatest anguish that you will ever feel - because there comes the question: to be or not to be? You are disappearing; your whole being will hanker to be. You would like to go back to the fourth. It was dark, but at least it was good - you were there. Now, the darkness has become more dense. Not only that, you are disappearing into it. Soon not even a trace will be left of you.
The negative part is clinging to the self. That's why great teachers - Buddha or Jalaludin Rumi - insist - 'Remember, no-self, anatta.' Sufis call it fana - one disappears. And one should prepare for this disappearance, one should be ready - not only ready but in a deep welcome. It is going to bring great joy, because all your misery is contained in your ego. The very idea that 'I am' is your ignorance. The very idea that 'I am' creates all kinds of anxieties and problems for you. The ego is the hell.
Jean-Paul Sartre has said: 'Hell is other people.' That is not right. The hell is YOU, the hell is the ego! If other people feel like the hell, they feel like the hell also because of the ego - because they hurt it continuously. They go on pushing your buttons. Because you have this wound of the ego everybody seems to hurt you. It is just your idea that 'I am special' and when somebody does not recognise it, it gives pain. When you don't have any idea of being special - what Zen people call 'to become ordinary' - if you become ordinary, then this valley can be crossed. If you become nobody, then this valley can easily be crossed.
So the negative part is clinging to the self and the positive part is relaxing into no-self, into nothingness - being ready to die, willingly, joyously, voluntarily.
One disappears. In the fifth, one was disappearing; in the sixth,
one is no more. One is a memory of the past, one disappears. In the
fifth, one was entering into death; in the sixth, death has
happened, one has died, one is no more. That's why it is called the
'abysmal valley'. It is the most painful, because it is the sixth -
the last but one. One passes into the greatest pain of not being, of
nothingness. One cannot believe it - because in a certain sense one
is, and in a certain sense one is no more. The paradox has come to
the ultimate peak. One is and one is not. One can see one's own
corpse - one is dead - and still one knows that one is seeing, so
one must be in some way, in some sense. All the past ideas of the
self have become irrelevant. A new idea of self arises.
Death happens, one disappears. This is what Christians call crucifixion. Nothingness has arrived; one is just an empty sky. Hindus call it samadhi, Zen people call it satori.
And the negative part complains. It will be good to remind you. At the crucifixion Jesus shows both attitudes. First he complains. He looks at the sky and says, 'Why? Why have you forsaken me? Why have you abandoned me?' This is the negative part. He is complaining. He is dying and no help is arriving. He is on the cross - and deep down somewhere there must have been a lurking desire that God's hand will arrive and everything will be okay and the cross will become a crown and he will descend with new glory. Somewhere there must have been a lurking desire in the very unconscious core of his mind - he may not have been aware of it. He had waited long enough, the last point had come. He had carried his cross on the hill, he had suffered all kinds of humiliation, but he had waited, patiently waited - waited for this moment. Now his hands have been nailed. Now it is a question of seconds and he will be gone. Now there is no time left to wait any more and the help has not come and God is not visible. Hence the cry, 'Why have you forsaken me? Why have you abandoned me?' This is the negative part, natural even to a man like Jesus.
If you think of your past and then complain - 'I have been doing all that was asked of me to do, all that you have ordered me to do. I have followed you blindly, and this is the result? This is the fulfilment...?'
The positive part is deep gratitude. With the second, the positive part, one forgets the past, one looks into the future and one trusts. The last test has come, the ultimate test, and one feels grateful that 'If this is your will, let it be done.' That's what Jesus did. He showed both the attitudes. First he showed the negative - which is very human. I love Jesus because he showed that. He was very human. That's why he used to say again and again, 'I am the Son of Man.' As many times as he says 'I am the Son of God' he says 'I am the Son of Man.'
He was eternity come into time; he was the beyond come into the world. He belonged to both the world and the beyond. That's how each Master belongs - to both. One foot is in this world, the other foot is in the other. And on the crucifixion day, in that moment when all is disappearing, Jesus shows both attitudes. First, he shows the attitude of being 'Son of Man'. He says, 'Why? Why have you abandoned me? I have hoped, I have prayed, I have lived a life of virtue - and this is the fulfilment? This is the reward?'
But then he immediately understands that he is missing the point. If this is the will of God then this has to be so. He surrenders. The positive is gratitude, surrender.
With 'Why have you abandoned me?' he recognises his complaint, his humanity. He must have laughed in that moment, he must have seen his limitation as a human being, and he dropped it. Immediately he says, his immediate statement is, 'Thy kingdom come, Thy will be done.' Gratitude has arisen, surrender is total. Now there is nothing more.
Jesus dies as Son of God. And the gap is very, very tiny. In just a split second he changed from being man into God. The moment complaint changes into trust, you change from human into God. He becomes prayer. 'Thy will be done.' Now he is no more. Now he has no will of his own.
Rebirth, resurrection, happens in the seventh valley. That is the
meaning of the Christian idea of resurrection - that Christ is
reborn, reborn in the body of glory, reborn in the body of light,
reborn in the body divine. Now there is no positive, no negative.
Now there is no duality. One is ONE. Unity has arisen - what Hindus
call ADWAITA. The dual has disappeared. One has come home.
The valley of the hymns.... Al-Ghazzali has given it a beautiful name. Now there is nothing left - just a song, a song of celebration, praise of God, utter joy. This is what I call the ultimate orgasm.
If I were going to name this valley I would call it the valley of total orgasm. Only celebration is left. One has flowered, bloomed. The fragrance is released. Now there is nowhere to go. Man has become that for which he was seeking, searching, struggling.
Man is a paradox. He is not what he is. He is that which he is not yet. But the day you realise the ultimate, you will have a laugh arising in your very heart, because then you will know that you were always this. It was just unknown to you. The future was contained in you, just hidden. You had to discover it. These seven valleys are the valleys of discovery.
This is a beautiful map; this is the Sufi map.