A Simple Practice: Eat Your (Spiritual) Vegetables and...

Ghazali often quoted this Persian proverb:
"Eat the vegetable wherever it comes from, and do not ask where the garden is."

He quoted this, for example, when counseling people how to fight demons (The Marvels of the Heart). Why get caught up in origins, ontology, and metaphysics, asking what world demons come from, what level of being they occupy? The main thing is to conquer their temptations in your heart, with your heart so you can walk uprightly in this world, with love, justice, and humility.

But this proverb also expresses Ghazali's view of truth. He pulled his writings and teachings (which influenced many Jewish and Christian theologians) from many different sources, the Qur'an, al-Farabi, Ibn Sina, colloquial sayings, Greek philosophy, and much more.

This practice and understanding of wisdom is a welcome one in our current situation, in which fundamentalists (among all religions) and militant secularists (from among all religions) have crowded the stage, pushing all people of faith seeking understanding off the stage, calling us "rebels" or "infidels" for holding a view of God with which they do not agree, or "idiots" for trusting in God at all.  Both these dogmas, as different as they seem to be, share a belief:  that the origin of an idea contaminates or purifies it.  For religious fundamentalists, any idea or image of God that does not come from the one true source that  their group identifies (the Hebrew scriptures, the Christian scriptures, the Qur'an, or others), as interpreted by them is not only suspect but false.  For the materialist or secular fundamentalists, those who reject any possibility of the reality of God, any idea or image  of God, especially if it comes from an organized religion, is false because it is nonsense, meaningless. For them, any statement that is not objectively verifiable, that does not originate in scientific thinking, must be false.

For both these varieties of fundamentalism, faith and reason are mutually exclusive. For the religious dogmatists, whatever does not come from (their) faith comes from human reason and is therefore deception (because human reason is clouded by sin and it is only pure revelation that can be trusted).  For the secular dogmatists, whatever does not come from (their notion of modern scientific) reason comes from faith and is therefore self-deception (because human beings are weak and childish and want an illusion of something greater than they are to depend on).

I am reminded here of the logical fallacy called "poisoning the wells." One identifies the one pure source of truth as the well one drinks from, and claims that all other wells, and everything springing forth from them,  every word, thought, idea, practice, is, by necessity, contaminated. Thus, they drink only from their wells.  They eat vegetables only from their gardens.

Ghazali's proverb can show us another way. "Eat the vegetable wherever it comes from, and do not ask where the garden is."

Faith and reason are not mutually exclusive.  Throughout history, in all religious traditions, western and eastern, there have been thinkers and communities who have not been afraid to recognize truth no matter what its source.  Not just mystics and radicals, but people at the heart of religious traditions have recognized and absorbed truths that came to them from outside their tradition or culture.  Philo, Jews returning from captivity in Babylonia, Augustine, Ghazali, Ibn Arabi, Maimonides, John Calvin--the list could go on and on.  It was the medieval Christian theologian Anselm who gave us the common motto for this approach, faith seeking understanding.  But the approach knows no historical, cultural, or religious bounds.  Trusting in the Oneness and infinite wisdom of God, they strove to recognize truth whenever and wherever it appeared, even if that truth came from Greek philosophy, Persian religion, or the best science of the day.  For them, to reject a truth simply because one is unfamiliar with its source is to be ungrateful to the One; it is to reject the Oneness, infinite wisdom, and overflowing abundance of the One and the gifts that flow from God.  When one recognizes a truth, one sees that its ultimate origin is in God, not another person or community.  That is why one accepts it if one does.

So let's be discriminating, yes.  Don't eat cardboard or rancid meat.  Know what you're eating.  Seek out nourishing vegetables. And when you find them, don't subject them, or their growers or deliverers, to a long inquisition about the garden they came from, the mineral content of the soil, the rain levels, the integrity of the gardeners, and so forth.  Did this truth grow in the garden of faith?  No matter.  No reason to condemn it.  Did it grow in the garden of reason?  No matter.  No reason to reject it out of hand.  Let's move beyond the false dichotomy of faith or reason and start talking about what truths nourish us and that we share with others.

We could die of spiritual starvation in this desert of fundamentalism before all the garden questions are raised and answered.   The practice is simple and profound:  Eat your vegetables; and leave the garden, Pardes, paradise, which is more glorious and abundant and various than we could ever imagine, to The True.

Emptying, Emptying, and Again Emptying Our Vessels

Mystics often use the metaphor of “polishing the mirror of the heart” to point to the ongoing process of coming into deeper communion with the One. Ghazali speaks of the heart as being made of iron. It inevitably rusts unless we keep polishing away the grime and other impurities in the surrounding atmosphere that build up on it. This work is never ending. Once one has polished that iron into a brilliantly mirror that can reflect the beauty, love, and glory of the One, one still must work daily to keep that surface free from blotches, smears, and scratches, or the cloudy mists that settle on it and darken it. This is the work of the heart.  Part of this work is forgiving oneself for the spots and layers one must polish away and thanking God for the grace to see and remove them, and  giving thanks for the times when the mirror remains clear. Here is how he expresses this in On Knowing Yourself and God, or, as he called it in Persian, The Alchemy of Happiness, the summary of spiritual teachings he wrote near the end of his life.

     The heart is like a bright mirror; repugnant traits are like smoke and darkness which, when they touch it, darken it so that tomorrow one will not see the Divine Presence and it will become veiled (to one’s view).  Good traits are the light which reaches the heart and wipes away the darkness of sin.  It is for this that the Prophet (peace and blessings be upon him)  said:  “Follow a bad deed with a good (deed) so that (the bad) may be erased.” At the resurrection, it will be the heart which comes into a desert, either bright or dark.  None will be saved except him who comes to God with a sound heart. (Qur’an 26:89)

     A person’s heart, at the beginning of creation, is like (raw) iron from which –if a person keeps it as he should—is made a shining mirror that displays the entire universe.  If not, it will all rust and become so that nothing will be reflected in it.  As God Most High said: Nay, but that which they have earned is rust upon their souls. (Qur’an 83:14) [Al-Ghazali On Knowing Yourself and God, tr. Muhammad Nur Abdus Salam, pp. 18-19]

Recently I had an experience that showed me a different image for this daily work, an image which led me to a deeper understanding of this process of cleansing or emptying the heart and the goal of this daily work. Here is the image that came to me.

This world was God’s storeroom.  Lined up on the shelves were billions of clay vessels of all sizes and shapes, each one unique.  When God needed a particular vessel, God would reach directly for it.  Only if the vessel was completely empty could it be used. If it was not completely empty, it remained on the shelf, for it could not contain what God needed it to contain; it could not be used. 

Different religious traditions emphasize different kinds of imagery for experiencing God and pruifying our hearts to serve the One in truth.  Roman Catholics often prefer visual metaphors—to see God or have a vision or the truth; “For with Thee is the fountain of life; in Thy light do we see light,” as the Psalmist (36:9) sings, and Augustine and others love to chant with him or her. Protestants, picking up on the prophetic tradition of Israel, often prefer audial metaphors—to hear the call or listen for the Word of God, whether it comes in thunder or a still small voice.  Mystical traditions vary, too, with some, like Ghazali, using visual images and others audial images. Still others use sensual images—the fragrance of the spirit, the warmth of God’s love.  Individuals, too, though formed by traditions, have their preferences.

The visual and tactile image of the clay vessels that came to me helped me understand not only the process of emptying, but the goal of this emptying as well. What fills us up and makes us not useful?  Things and desires, distractions and addictions, yes.  But also anger, fear, grief, and disappointment.  And hope and expectations and longings—even the longing to serve, to be used.  These all crowd around us in out vessel, forming a barrier so we cannot feel the true shape of the clay vessel that God has shaped for us at creation.  To be present to the One, one must be wholly empty.

And how do we empty ourselves?  For many of us, it is God working through out lives who empties us, who batters our hearts until we exhale all we have been clinging to, leaving room for the presence of the One.  Some of us do what we can to aid and abet this emptying process:  We chant the name of God, Yud-He-Vav-He, the Jesus Prayer (Lord, have mercy), or Al-lah,  exhaling all that fill us up, all that is definite, the Yud, the Vav, the have mercy, the Al, and inhaling the Nothingness that is the One, the He, the Lord, the Lah.  

This was not all the image that came to me made me see.  When I saw the storeroom of clay vessels, I realized that not all the vessels that were empty were used.  They had to be ready to be used by God for whatever purpose whenever they and only they were needed, but being ready, empty, was no guarantee that they would be used, ever. Some vessels might wait 80 years to be used, some only a day.  Some might empty themselves  every day for 50 or more years, only to be full on the one day that the hand of God reached for them.  Some might empty themselves every day of their lives and never be used.  The goal was not to be used, to be of service.  That was a goal of the ego, a hope and expectation and longing that filled the vessel and made it unusable.  The goal was simply to be empty, to be usable, to be serviceable, to be ready, if and when God needed one, and to accept that this was up to God, not oneself.  If one sat empty on the shelf one’s entire life, then one sat empty on the shelf.  One does not guide her own destiny, chart his own path.  One surrenders, empty, emptied, emptying, to the One. This is our daily work and our daily spiritual nourishment.

Give us this day our daily bread—empty us. Give us this day our daily work—emptying.

The Name and the Names of God

There is a Jewish practice and a Muslim practice of naming God that together teach us a deep truth about the One.
Jews carry the tradition of the Name that cannot be spoken.  It is the name the high priest once spoke once a year, on Yom Kippur, in the Holy of Holies in the temple in Jerusalem, as he was pleading for God to draw near in mercy.  After the temple was destroyed in 70 AD, the pronunciation of the Name was lost.  Only the letters remain, Yud, Heh, Vav, Heh.  These four, the Tetragrammaton, stand as mute witness to the Ineffability of God, the Unity of God that transcends all thought and speech and calls into question all our thought and speech about God.  In daily practice Jews have two ways of  remembering this pointer to the Ineffability of God.  When the letters Yud, Heh, Vav, Heh appear in the Torah, we say “Adonai,” Lord—at once giving God a name while remembering that we do not possess the Name of God.  When one wants to refer to God in daily speech, to thank or bless or reflect on the One, one says “HaShem, “the Name.” The startling paradox of naming God “The Name” is a potent reminder that we do not have power over the One, nor can we limit the Limitless One (the Ein Sof of the Kabbalists). for to name is to limit, saying, You have these qualities and not others; you have this aspect of being and not others. The practice of The Name focuses our attention on the Light Beyond, that light in which we see light
Muslims carry the tradition of the 99 beautiful names, based on the Qur’an. 

"He is Allah, the Creator, the Originator, The Fashioner, to Him belong the most beautiful names: whatever is in the heavens and on earth, do declare His praises and glory. And He is the Exalted in Might, The Wise. (Qur’an 59:24)
"The most beautiful names belong to God: so call on Him by them;..." (7:180)

The beauty and truth of this tradition is the invitation to all people to call upon the One by the many names, names that do two things simultaneously: point us to the complexity and omnipresence of God, which requires the use of many names rather than a single name; and focus our attention on particular attributes or qualities of the One as they relate to our personal experience in the moment. Again, as with the Jewish practice of the Name, the Islamic practice of the 99 beautiful names embodies a paradox: speaking one or two of the beautiful names while aware that these names are only one of the ways to speak of or name God’s presence.  Thus, the practice of the 99 names keeps before one the transcendence of the One beyond all names, the inability to contain the One in a single name, while offering the faithful a way to approach the Limitless through the qualities of the One as they are refracted in the world, the One light, appearing in many colors through the prism of the world. 
Sufis chant these names in varying combinations during communal dhikr, the remembrance of God, and individual retreats.  All Muslims use these names in their daily devotion to pull their hearts toward the One in the way that they need at that moment.  One woman may call upon Al-Azeez, the Undefeated, while another meditates on Al-Wahhaab, the Bestower. One man may call upon Ar-Rahmaan, the Compassionate, while another may remember the One as Al-Fattah, the Opener, or Al-Sabur, the Patient.  One year a person may draw near to the One as Al-Kareem, the Generous One, another year as Al- Haseeb, the Reckoner. The practice is a celebration of the limitless ways the One is present among us and of the compassion of the One in drawing near to us in the way that our spirit uniquely needs. 
The names of the One are not limited to 99.  There are slight variations in the lists from one tradition and theologian to the next, but here is one version:

1. Allah
   
   • Allah, He who has the Godhood which is the power to create the entities.
2. Ar-Rahmaan
   
   • The Compassionate, The Beneficent, The One abundant in mercy for the believers and the blasphemers in this world
3. Ar-Raheem
   
   • The Merciful, The One who has plenty of mercy for the believers
4. Al-Malik
   
   • The King, The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is free from imperfection
5. Al-Quddoos
   
   • The Holy, The One who is pure from any imperfection and clear from children and adversaries.
6. As-Salaam
   
   • The Source of Peace, The One who is free from every imperfection
7. Al-Mu'min
   
   • Guardian of Faith
8. Al-Muhaimin
   
   • The Protector, The One who witnesses the saying and deeds of His creatures.
9. Al-^Azeez
   
   • The Mighty, The Strong, The Defeater who is not defeated
10. Al-Jabbaar
    
    • The Compeller, The One that nothing happens in His Dominion except that which He willed
11. Al-Mutakabbir
    
    • The Majestic, The One who is clear from the attributes of the creatures and from resembling them
12. Al-Khaaliq
    
    • The Creator, The One who brings everything from non-existence to existence
13. Al-Bari'
    
    • The Evolver, The Maker, The Creator who has the Power to turn the entities
14. Al-Musawwir
    
    • The Fashioner, The One who forms His creatures in different pictures
15. Al-Ghaffaar
    
    • The Great Forgiver, The Forgiver, The One who forgives the sins of His slaves time and time again
16. Al-Qahhaar
    
    • The Subduer, The Dominant, The One who has the perfect Power and is not unable over anything
17. Al-Wahhaab
    
    • The Bestower, The One who is Generous in giving plenty without any return
18. Al-Razzaaq
    
    • The Sustainer, The Provider.
19. Al-Fattaah
    
    • The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldy and religious matters.
20. Al-^Aleem
    
    • The All-knowing, The Knowledgeable; The One nothing is absent from His knowledge.
21. Al-Qaabid
    
    • The Constrictor, The Retainer, The Withholder, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy
22. Al-Baasit
    
    • The Expander, The Enlarger, The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy
23. Al-Khaafid
    
    • The Abaser, The One who lowers whomever He wills by His Destruction and raises whomever He wills by His Endowment
24. Ar-Raafi^
    
    • The Exalter, The Elevator
25. Al-Mu^iz
    
    • The Honorer
26. Al-Muthil
    
    • The Dishonorer, The Humiliator
27. As-Samee^
    
    • The All-Hearing, The Hearer
28. Al-Baseer
    
    • The All-Seeing
29. Al-Hakam
    
    • The Judge, He is the Ruler and His judgment is His Word
30. Al-^Adl
    
    • The Just, The One who is entitled to do what He does
31. Al-Lateef
    
    • The Subtle One, The Gracious
32. Al-Khabeer
    
    • The Aware, The One who knows the truth of things.
33. Al-Haleem
    
    • The Forebearing, The Clement
34. Al-^Azeem
    
    • The Great One, The Mighty, The Perfection
35. Al-Ghafoor
    
    • The All-Forgiving, The Forgiving
36. Ash-Shakoor
    
    • The Grateful, The Appreciative
37. Al-^Aliyy
    
    • The Most High, The Sublime
38. Al-Kabeer
    
    • The Most Great, The Great
39. Al-Hafeez
    
    • The Preserver, The Protector
40. Al-Muqeet
    
    • The Maintainer, The Guardian, The Feeder, The Sustainer
41. Al-Haseeb
    
    • The Reckoner
42. Aj-Jaleel
    
    • The Sublime One, The Beneficent
43. Al-Kareem
    
    • The Generous One, The Bountiful, The Gracious
44. Ar-Raqeeb
    
    • The Watcher, The Watchful, The One that nothing is absent from Him
45. Al-Mujeeb
    
    • The Responsive, The Hearkener
46. Al-Wasi^
    
    • The Vast, The All-Embracing, The Knowledgeable
47. Al-Hakeem
    
    • The Wise, The Judge of Judges, The One who is correct in His doings
48. Al-Wadood
    
    • The Loving
49. Al-Majeed
    
    • The Most Glorious One, The Glorious, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness
50. Al-Ba^ith
    
    • The Resurrector, The Raiser (from death)
51. Ash-Shaheed
    
    • The Witness, The One who nothing is absent from Him
52. Al-Haqq
    
    • The Truth, The True, The One who truly exists
53. Al-Wakeel
    
    • The Trustee, The One who gives the satisfaction and is relied upon
54. Al-Qawiyy
    
    • The Most Strong, The Strong, The One with the complete Power
55. Al-Mateen
    
    • The Firm One
56. Al-Waliyy
    
    • The Protecting Friend, The Supporter.
57. Al-Hameed
    
    • The Praiseworthy
58. Al-Muhsee
    
    • The Counter, The Reckoner
59. Al-Mubdi'
    
    • The Originator
60. Al-Mu^eed
    
    • The Reproducer, The One who brings back the creatures after death
61. Al-Muhyi
    
    • The Restorer, The Giver of Life
62. Al-Mumeet
    
    • The Creator of Death, The Destroyer, The One who renders the living dead
63. Al-Hayy
    
    • The Alive
64. Al-Qayyoom
    
    • The Self-Subsisting, The One who remains and does not end.
65. Al-Waajid
    
    • The Perceiver, The Finder, The Rich who is never poor
66. Al-Waahid
    
    • The Unique, The One, The One without a partner
67. Al-Ahad
    
    • The One.
68. As-Samad
    
    • The Eternal, The Independent, The Master who is relied upon in matters and reverted to in one’s needs
69. Al-Qaadir
    
    • The Able, The Capable
70. Al-Muqtadir
    
    • The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him
71. Al-Muqaddim
    
    • The Expediter, The Promoter, The One who puts things in their right places
72. Al-Mu'akh-khir
    
    • The Delayer, the Retarder, The One who puts things in their right places
73. Al-'Awwal
    
    • The First, The One whose Existence is without a beginning
74. Al-'Akhir
    
    • The Last, The One whose Existence is without an end
75. Az-Zaahir
    
    • The Manifest, The One whom nothing is above and nothing is underneath
76. Al-Baatin
    
    • The Hidden
77. Al-Walee
    
    • The Governor
78. Al-Muta^ali
    
    • The Most Exalted, The High Exalted, The One who is free from the attributes of the creation
79. Al-Barr
    
    • The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covers them with His sustenance and specifies whomever He wills among them by His support, protection, and special mercy
80. At-Tawwaab
    
    • The Acceptor of Repentance, The Relenting
81. Al-Muntaqim
    
    • The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins
82. Al-^Afuww
    
    • The Pardoner, The Forgiver, The One with wide forgiveness
83. Ar-Ra'uf
    
    • The Compassionate, The One with extreme Mercy
84. Malik Al-Mulk
    
    • The Eternal Owner of Sovereignty
85. Thul-Jalali wal-Ikram
    
    • The Lord of Majesty and Bounty
86. Al-Muqsit
    
    • The Equitable, The One who is Just in His judgment.
87. Aj-Jaami^
    
    • The Gatherer, The One who gathers the creatures on  the Day of Judgment
88. Al-Ghaniyy
    
    • The Self-Sufficient
89. Al-Mughni
    
    • The Enricher, The One who satisfies the necessities of the creatures
90. Al-Maani^
    
    • The Preventer, The Withholder
91. Ad-Daarr
    
    • The Distresser, The One who makes harm reach to whomever He wills and benefit to whomever He wills
92. An-Nafi^
    
    • The Propitious, The One who makes harm reach to whomever He wills and benefit to whomever He wills
93. An-Noor
    
    • The Light
94. Al-Haadi
    
    • The Guide
95. Al-Badi^
    
    • The Incomparable, The One who created the creation and formed it without any precedent or example
96. Al-Baaqi
    
    • The Everlasting, The One for whom the state of non-existence is impossible
97. Al-Waarith
    
    • The Supreme Inheritor, The Heir, The One whose Existence remains
98. Ar-Rasheed
    
    • The Guide to the Right Path, The One who guides
99. As-Saboor
    
    • The Patient, The One who does not quickly punish the sinners.

The Name and the 99 names--both practices are powerful and life-giving.  We might be tempted to say that the Jewish practice of the Name points us more toward the transcendence of the One, the Islamic practice points us more toward the immanence.  This is misleading, for it ignores the wide variety of names for God in Jewish prayer—Father, Shepherd, Judge, Lover, King, Compassionate One, The Patient One, Bestower of Gifts Resurrector--and it ignores the many names in the list of 99 that point specifically to the One’s transcendence—Al-Muta-ali, Al-Haqq, Al-Ghaniyy, Al-Baaqi.  Both the Jewish and the Muslim traditions point to the transcendence and immanence of God equally.  This is a graceful balancing act both traditions have mastered: when pointing to the transcendence of the One, never to be far from the glories of the One’s immanence; and when pointing to the manifold glories of God’s presence in the world, never to forget that the One exists beyond all human limitation.