The remainder of the Story of the fakir who desired his daily bread without work as a means.

1834 - In his grief that wretched pauper, who suffered a thousand agonies on account of indigence,

1835 - Used to beseech in prayer and invocation, crying, “O Lord and Guardian of the shepherds,

1836 - You created me without any exertion: give me daily bread from this mansion without contrivance.

1837 - You gave me the five jewels in the casket of my head, and also five other occult senses.

1838 - These gifts of Yours are not to be numbered or computed; in setting them forth I am tongue-tied and shamefaced.

1839 - Since You are alone in my creation, do You adjust the matter of providing me with daily bread.”

1840 - For years this prayer was frequently uttered by him, and at last his supplication took effect,

1841 - As the person who used to beg God to grant him a lawful livelihood without labour and fatigue,

1842 - At length the cow brought him happiness: the epoch of David whose justice was divinely inspired.

1843 - This thrall of love, too, made piteous entreaties, and he likewise carried off the ball from the field of response.

1844 - While praying he would at times become distrustful on account of the postponement of the recompense and reward;

1845 - Again the gracious Lord’s deferment would bring a message of joy to his heart and become a surety.

1846 - Whenever in earnest supplication weariness caused him to despair, he would hear from the Presence of God “Come !”

1847 - This Maker is He who abases and exalts: without these two no work is accomplished.

1848 - Consider the lowness of the earth and the loftiness of the sky: without these two its revolution is not, O such-and-such.

1855 - That the vat of the unicolority of our Jesus may destroy the value of the vat containing a hundred dyes;

1856 - For that world is like a salt-mine: whatever has gone thither has become exempt from coloration.

1861 - It is as by the polishing action of the Light of Mustafá a hundred thousand sorts of darkness became radiant.

1871 - It is the turn of the wolf, and Joseph is at the bottom of the well; it is the turn of the Egyptians, and Pharaoh is king.

1872 - In order that for a few days these curs may have their allotted portion of the unstinted and deluding provision.

1873 - Within the jungle are lions, waiting for the command “Come !” to be spread abroad.

1874 - Then those lions will come forth from the pasture, and God will show their income and expenditure without any veil.

1875 - The essence of Man will encompass land and sea, the piebald cattle will be killed as victims on the Day of Slaughter.

1876 - The terrible Day of Slaughter at the Resurrection is a festival for the true believers and destruction for the cattle.

1879 - And that the falcons may go to the Sultan and that the crows may go to the graveyard;

1883 - Since women are not at all adapted for fighting, how should they be adapted for that which is the greater holy war ?

1884 - A Rustam may have been concealed in a woman’s body, as a Mary; only seldom.

1885 - Similarly, women are concealed in men’s bodies, and they are female because of faintness of heart.

1887 - The Day is justice, and justice consists in giving what is proper: the shoe belongs to the foot, and the cap belongs to the head.

1888 - In order that every seeker may attain to the object of his search, and that everything destined to set may go to its point of setting.

1896 - The Ka‘ba of Gabriel and the spirits is a Lotus-tree; the qibla of the belly-slave is a table-cloth.

1897 - The qibla of the gnostic is the light of union; the qibla of the philosopher’s intellect is phantasy.

1898 - The qibla of the ascetic is the Gracious God; the qibla of the flatterer is a purse of gold.

1899 - The qibla of the spiritual is patience and long-suffering; the qibla of form worshippers is the image of stone.

1900 - The qibla of those who dwell on the inward is the Bounteous One; the qibla of those who worship the outward is a woman’s face.

1901 - Similarly reckon up new and old; and if you are weary, go about your business.

1902 - Our provision is wine in a golden cup, while those curs have the tutmáj broth and the trough.

1903 - “To him on whom We have bestowed a disposition We have sent the appropriate provision accordingly.

1904 - We have made it that one’s disposition to be passionately fond of bread; We have made it this one’s disposition to be intoxicated with the Beloved.”

1907 - This topic has no end, and the fakir has been sorely wounded by the blows of penury.

Story of the treasure-scroll, “Beside a certain domed building turn your face towards the qibla (Mecca) and put an arrow to the bow and shoot: the treasure is at the spot where it falls.”

1923 - He came to the stationer’s shop and was laying his hand here and there on his models for writing.

1924 - Suddenly that piece of script, with the distinctive marks which the heavenly voice had mentioned, caught his eye.

1925 - He slipped it under his arm and said, “Good-bye, Khwaja: I will come back presently, O master.”

1926 - He went into a solitary nook and read it and remained lost in bewilderment and amazement,

1927 - How a priceless treasure-scroll of this sort had fallen and been left among the (stationer’s) papers.

1928 - Again the thought darted into his mind, that God is the guardian for everything,

1929 - How should the Guardian, in circumspection, let anyone recklessly carry off anything ?

1930 - Though the desert is filled with gold and money, not a single mite can be taken away without God’s approval;

1931 - And though you read a hundred volumes without a pause, you will not remember a single point without the Divine decree;

1932 - But if you serve God and do not read a single book, you will learn rare sciences from your bosom.

1933 - The hand of Moses was spreading from his bosom a radiance that surpassed the moon in the sky,

1934 - Saying, “That which you were seeking from the terrible celestial sphere has risen up, O Moses, from your own bosom,

1935 - In order that you may know that the lofty heavens are the reflection of the perceptive faculties of Man.”

1936 - Is it not that the hand of the Glorious God created Reason first, before the two worlds ?

1937 - This discourse is clear and exceedingly recondite, for the fly is not intimate with the Anqa.

1938 - O son, return once more to the tale: bring the tale of the treasure and the fakir to an end.

Conclusion of the Story of the fakir and the signs indicating the position of the treasure.

1939 - This is what was written in the scroll— “Know that outside of the town a treasure is buried.

1940- Such-and-such a domed building in which there is a martyr’s shrine, with its back to the town and its gate towards the desert.

1941 - Turn your back to it and face the qibla and then let loose an arrow from your bow.

1942 - When you have shot the arrow from your bow, O fortunate one, dig up the place where your arrow fell.”

1943 - Thereupon the youth fetched a strong bow and let fly an arrow into the expanse of space,

1944 - And quickly and with great joy brought a pick-axe and mattock and dug up the spot where his arrow had fallen;

1945 - Both he and the mattock and pick-axe were worn out, and he found not even a trace of the hidden treasure.

1946 - Every day in like fashion he was shooting arrows, but never getting to know the situation of the treasure.

1947 - Since he made this his continual practice, a whispered rumour arose in the city and the people.

How the news of this treasure became known and reached the ears of the king.

1948 - Then the party who lay in ambush gave information of this to the king,

1949 - And submitted the matter secretly, saying that such-and-such a one had found a treasure-scroll.

1950 - When this person heard that it had come to the king, he saw no remedy but resignation and acquiescence;

1951 - Before he should suffer the rack by order of the Emperor, that person laid the note before him,

1952 - Saying, “since I found this scroll, I have seen no treasure but infinite trouble.

1953 - Not even a single mite of treasure has been discovered, but I have writhed very much, like a snake.

1954 - During a month I have been in bitter distress like this, for loss or gain from this is forbidden to me.

1955 - Maybe your fortune will disclose this mine, O king victorious in war and the conqueror of fortresses.”

1956 - For six long months and more the king shot arrows and dug pits.

1957 - Wherever an energetic drawer of the strong bow was, he gave arrows to shoot and searched for the treasure in every direction.

1958 - Nothing but vexation and grief and futilities: as the Anqa, the name was known to all, but the essence was non-existent.

How the king despaired of finding the treasure and became weary of searching for it.

1959 - When he met with obstacles in the breadth and length, the king became sick at heart and weary.

1960 - The king dug pits in the deserts, yard by yard, he threw the scroll wrathfully before him.

1961 - “Take this scroll,” said he, “which has no effects; you are the fittest for it, since you have no work.

1962 - It is no use for one who has work (to do) that he should burn the rose and go about the thorn.

1963 - It is singular the victims of this melancholy madness expect grass to grow from iron.

1964 - This specialty needs a man of stout heart like you: do you, who have a stout heart, search for this.

1965 - If you cannot find it, you will never weary; and if you find it, I grant you the right of possession.”

1966 - How should Reason wend the way of despair ? It is Love that runs on its head in that direction.

1967 - Love is reckless, not Reason: Reason seeks that from which it may get some profit.

1969 - A hard-faced one that has no back: he has killed in himself the seeking of self interest.

1982 - The Medicine of all intellects is a picture of him; the faces of all sweethearts are a veil of him.

1983 - O votary of Love; turn your face towards your own face: you have no kinsman but yourself, O distraught one.

1984 - He made a qibla of his heart and began to pray: man has naught but that for which he labours.

1985 - Before he had heard any answer he had been engaged in praying for years.

1986 - He was always praying intently without any response, but he was hearing Labbayka in secret from the grace.

1987 - Since that sickly man was always dancing without the tambourine, in reliance upon the bounty of the Almighty Creator,

1988 - Neither a heavenly voice nor a messenger was beside him, the ear of his hope was filled with Labbayka;

1989 - His hope was always saying, without tongue, “Come !” and that call was sweeping weariness from his heart.

1996 - Saying, “Come to the Moon and leave the dust behind; Love, the King, calls you: return with all speed !”

1998 - I am Love’s Gabriel, and you are my Lotus-tree; I am the sick man, and you are Jesus son of Mary.

1999 - Let that pearl-shedding sea break into surge: to-day ask kindly after this ailing one.

2000 - When you have become his, the sea is his, even though this is the hour of his crisis.

Returning to the Story of the dome and the treasure.

2257 - Lo, the idea of that fakir with “Come ! Come !” has rendered me totally unable.

2258 - You do not hear his cry; I hear it, because I am his confidant in my inmost thoughts.

2259 - Do not regard him as a seeker of the treasure; he is the treasure himself, how should the lover in reality be other than the beloved ?

2260 -At even moment he is bowing down to himself: the bowing is in front of the mirror for the sake of the face.

2261 - If he saw in the mirror a single mite without any phantasy, nothing would be left of him.

2262 - Both his phantasies and he would vanish: his knowledge would be obliterated in nescience.

2263 - From our nescience another knowledge would rise into clear view, saying, “Lo, I am.”

2264 - The call was coming—”Bow down to Adam, for you are Adam, and for a moment see yourselves to be him.”

2265 - He uncrossed their eyes, so that the earth became identical with the azure heavens.

2266 - He said, “There is no god,” and He said, “except God”: not became except God, and Unity blossomed forth.

2267 - The time has come for that righteous beloved and dear friend to pull my ear.

2268 - Towards the fountain, saying, “Wash your mouth clean of these things: do not tell that which we have concealed from the people.

2269 - And if you tell, it will not become manifest, you will be guilty of attempting to reveal it.

2270 - But, mark, I am compassing them about: I am at once the speaker and the hearer of this.

2271 - Tell of the form of the dervish and the picture of the treasure. These folk are addicted to trouble: tell of trouble.

2272 - The fountain of Mercy has become unlawful to them: they are drinking cup after cup of deadly poison.

2273 - Having filled their skirts with clods, they are taking them along in order to make a dam for these fountains.

2274 - How should this fountain, which is replenished by the Sea, be stopped up by this good or bad folk’s handful of earth ?

2275 - But it says, ‘With you, I am closed; without you, I continue unto everlasting.’”

2276 - The folk are perverted in their appetites: eating earth and have left the water.

How the seeker of the treasure, after having searched much and having been reduced to helplessness and despair, turned to God most High, saying, “O You to whom manifestation belongs, do You make this hidden thing evident!”

2288 - The dervish said, “O Knower of the secret, I have run about in vain for the sake of this treasure.

2289 - The devil of greed and cupidity and hurry sought neither deliberation nor calmness.

2290 - I have not gained a morsel from any pot: I have blackened my hand and burnt my mouth.

2291 - Truly, I did not say, ‘Since I have no certainty in this, I will untie this knot by Him who ties knots.’”

2292 - Seek the exposition of God’s Word from God: do not talk nonsense from opinion, O hard man.

2293 - The knot which He tied He also will loosen: the die which He cast He will take off.

2294 - Although words of that sort seemed to you to be easy, how should the esoteric symbols be easy ?

2295 - He said, “O Lord, I repent of this haste: since You have shut the door, do You also open the door.

2296 - To go once more to the patched frock: even in making invocation to God: I was devoid of merit.

2300 - The whole night until dawn that exalted King is Himself uttering an ‘Alast’ and ‘Yea.’

How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.

2347 - He was in this when inspiration came to him and these difficulties were solved for him by God,

2348 - Saying, “It told you to put an arrow to the bow, when were you told to pull the bowstring ?

2449 - It did not tell you to draw the bow hard: it bade you put to the bow, not ‘shoot with your full strength.’

2350 - You, from vanity, raised the bow aloft and brought to a high pitch the art of archery.

2351 - Go; renounce this skill in drawing the strong-bow: put the arrow to the bow and do not seek to draw to the full extent.

2352 - When it falls, dig up the spot and search: abandon strength and seek the gold by means of piteous supplication.”

2353 - That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.

2354 - O you who have provided yourself with bow and arrows, the prey is near and you have shot far.

2355 - The farther one shoots, the farther away and more separated is he from a treasure like this.

2356 - The philosopher killed himself with thinking: let him run on, for his back is turned towards the treasure.

2357 - Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.

2358 - That King said, “those who have striven in Us”: He did not say, “those who have striven away from Us,” O restless one,

2363 - This parable is of vital import in the world: the soul of the ignorant is worthy of pain.

2368 - His knowledge of archery became a veil to him, while he had that object of desire present in his bosom.

2369 - Oh, how often have knowledge and keen wits and understandings become as the ghoul or brigand to the wayfarer !

2370 - Most of those destined for Paradise are simpletons, so that they escape from the mischief of philosophy.

2371 - Strip yourself of learning and vanity, in order that mercy may descend on you at every moment.

2372 - Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.

2375 - Because at breakfast time a mother will have laid the little child’s hands and feet on her bosom.

Ya Ali Madad