5-1794 Like the architect’s idea conceived in his thought; like the plant produced in the

earth that takes the seed.

It is God’s will that no deceased person let us

know anything from the other world. [1.7.5]
6-3524 The Khwāja268 said, “O excellent bailiff, I have heard what you said, point by
point,

6-3525 But I was not commanded to answer, and I dared not open my lips without
being directed.

6-3526 Now that we have become acquainted with the conditions and degrees of the
spiritual world, a seal has been laid upon our lips,

6-3527 in order that the mysteries of the Unseen would not be divulged, thus
destroying the life and livelihood of mortals,

6-3528 and in order that the veil of forgetfulness would not be entirely torn and the
meat in the pot of tribulation would not be left half-raw.

6-3529 we are all ear, although the material form of the ear has become deaf: we are all
speech, but our lips are silent.

6-3530 We now see the result of everything that we gave during our life in the world:
the material world is the veil, and the spiritual world is the vision.

6-3531 The day of sowing is the day of concealment and scattering seed in a piece of
earth.

6-3532 The season of reaping and the time of wielding the sickle is the day of reward
and manifestation.

2-940 On the day of death this sense-perception of yours will vanish: do you have the
spiritual light that should be the companion of your heart?

2-941 When dust shall fill these eyes in the tomb, do you have that which will make
the grave bright?

2-942 At the time when your hands and feet shall be torn to shreds, do you have
wings and feathers that your spirit may fly upwards?

268
Khwāja (< Fārsī khwājeh, more or less pronounced khōjé) is an honorific title given to people of distinction.
In Sufism, particularly in the Indian subcontinent, it takes on the meaning of “Master”, e.g. Ḥażrat Khwāja
Mu‘īnu’ddīn Chishtī, the great Ṣūfī Saint of Ajmēr, Rājasthān, India. But also outside the Indian subcontinent
Ṣūfī Masters have borne this title. A few examples: the prominent Persian Ṣūfī mystic and prolific author Ḥażrat
Khwāja ‘Abdullāh Anṣārī of Herāt (1006-1088 CE) and the influential Turkic Ṣūfī Master Ḥażrat Khwāja
Aḥmad Yasawī (1093-1066 CE), who lived and worked in Kazākhstān. It is also worth mentioning that between
the 12th and 14th centuries CE the Naqshbandī Ṣūfī Order was known as Ṭarīqat-e Khwājagān, i.e. “the Way of
the Masters” (Khwājagān is the plural of Khwāja). The Naqshbandī Ṣūfī Order took its present name from the
illustrious Master Ḥażrat Khwāja Bahā’u’ddīn Shāh Naqshband of Bukhārā (1318–1389 CE).

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