Chapter 1: Night and Morning
Khwaja Tilism was a Sufi teacher who communicated his
spirituality to dervishes at his center entirely by 'thought contact, which is sometimes called the heart-to-heart action.
In the studies, no word was spoken and no movement was made.
One day a party of intending disciples arrived at the court,
eager to take part in the ceremonies, the observances and
the exercises which they expected would be the basis of the
activities at this place, which was called the Taslim-Khana,
the House of Resignation.
After they had been seen by one of the Khwaja's deputies
and had had converse with him, they were shown into the
Hall of Knowledge where elaborate ceremonial, complicated
exercises and unusual music occupied their attention for
many hours.
The following day all were called before the master. He
asked them whether they felt uplifted by their experiences of
the night before.
Seated in the center of the hall, the visitors one by one
declared that this had been one of the most sublime experiences
of their lives. The resident dervishes stood against the walls,
silently observing. Other guests were also present. When the
visitors had completed their reports and concluded with pleas
for acceptance as dervishes, the Khwaja spoke.
He first thanked his guests for their praise and for their
wishes for his health and the continued prosperity of the
House.
Then he said:
'This morning there are three kinds of people among us.
First are the "minute discerners", the dervishes who know
what has happened and need no information about it. Second
are the new arrivals, who may learn, from proximity, what has
happened. Third, are our guests of last night. It is you people
whom I address in the tongue of man, for you will not hear
the "speech of angels". You, people, have tasted of hospitality,
ceremonial, and boon-companionship. You have not tasted of
spirituality here, whatever you may believe about this matter.
'We provided the entertainments and the hospitality so
that those of you who wish for entertainment might not be
disappointed; as should be the actions of good hosts. We
also provided, as is the work of those who know, Direct
Communication. This was and always remains, accessible.
But it is and was accessible in this manner following:
'Not to those engaged in "tasting the world" in the name
of pious observances. Their inner taste is useless. Not to those
who might merely spurn the observances and imagine that
the spurning itself makes them anything better. The derision
destroys the inner capacity of taste. Only to those who really
taste the wine without chewing the glass. It is those among
you who really speak the language of the wine and not of the
glass.
'We have had a period of noise in which the lips and tongue,
the outward voice, have spoken to me of their outward
experiences – the pleasure in exercises and ceremonials, and
even of the pain of their searching.
'Now we shall have a space of silence, in which the
inward voice of those in whom one is alive shall speak to our
inwardness about the experiences which we have extended
other than the music, food, repetitions, and exercises.
'Those who ask with the inward voice shall be heard by
the inward ear. Speak now, in that language.'
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