The Way of the Sevenfold Secret 9781463228811

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The Way of the Sevenfold Secret

Exploring the House of Islam: Perceptions of Islam in the Period of Western Ascendancy 1800-1945 7 Series Editors Mark Beaumont Douglas Pratt David Thomas

This is a series of re-publications of writings by Europeans, Americans and other non-Muslims on Islam from the nineteenth and twentieth centuries up to the end of the Second World War. This period of Western political, economic, cultural and religious impact on the Islamic world is shown through the eyes of mainly European and American Scholars, Travellers, Missionaries and others who perceived Muslim culture in a variety of ways. The series is devoted to three kinds of perception: of Islamic History and Institutions; of Islamic Religion and Culture; and of Islam in comparison with Christianity. Making these works available again will enable renewed understanding of the attitudes and actions of non-Muslims in their engagement with Islam.

The Way of the Sevenfold Secret

By

Lilias Trotter Introduction by

Mark Beaumont

Y W 2012

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com G&C Kiraz is an imprint of Gorgias Press LLC Copyright © 2012 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. 2012

‫ܚ‬

ISBN 978-1-61719-942-4

Y W

Printed in the United States of America

TABLE OF CONTENTS Table of Contents ..................................................................................... v Acknowledgments .................................................................................. vii Introduction ............................................................................................. ix By Mark Beaumont Foreword ................................................................................................... 3 Note: Mysticism in Islam By Lilias Trotter Preface ...................................................................................................... 11 The Secret of Satisfaction ..................................................................... 14 The Bread of Life The Secret of Illumination .................................................................... 22 The Light of the World The Secret of Access .............................................................................. 30 The Door The Secret of Leadership ...................................................................... 39 The Shepherd The Secret of Life Through Death ...................................................... 47 The Resurrection and the Life The Secret of Progress........................................................................... 55 The Way, the Truth, and the Life The Secret of Abiding (or Union)........................................................ 63 The True Vine Conclusion (Al-Khatima) ...................................................................... 71

v

ACKNOWLEDGMENTS I would like to thank Sue Brown, Archivist of Arab World Ministries, PO Box 51, Loughborough, Leics, LE11 0ZQ. Arab World Ministries is the owner of the Lilias Trotter archive, and the descendent mission organisation of the Algiers Mission Band founded by Lilias Trotter. Their generosity enabled me to find the Arabic and English versions of Lilias’ work, and for this I am most grateful.

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INTRODUCTION

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INTRODUCTION Lilias Trotter moved from England to Algiers in 1888, at the age of 35, and died there in 1928. During this forty-year period she developed and led The Algiers Mission Band, at first a group of single women like herself who lived in pairs in several Algerian towns serving mainly women and children, and then a larger group that included married couples and single men attempting to gather men and women for Christian worship from the Arabic speaking Muslim population. She was motivated by an intense love for Christ that did not baulk at the difficulties of inspiring a similar devotion among Muslims. She had almost taken the advice of John Ruskin, the leading English art critic of the time, to take up a career in water colour painting, but felt the call of God to North Africa to be stronger. Her visual sense remained with her in Algeria and she decorated her journals with exquisite portraits of women and children and highly-coloured landscapes. On arriving in Algiers for the first time she wrote that on a walk she noticed “an aloe that had yielded up its life to the one great point of seed-bearing, the plant below wrecked in the act of bearing up the stem of red and gold, which was crowned with a cluster of seed.” Seeing the sacrifice of Christ in the plant, she added this scriptural comment, “Delivered unto death that life might be manifest”.1 Such perceptions were gathered together later in her Parables of the Cross, a widely-read book that

B. A. F. Pigott, I Lilias Trotter, London: Marshall, Morgan and Scott, 1930, 20. 1

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THE WAY OF THE SEVENFOLD SECRET

showed how the death of Christ could continue to inspire persevering service of others. Lilias was soon drawn to those Muslims who shared her depth of desire for God. A visit to a mosque during Ramadan in 1890 is movingly depicted in her journal. “I wish I could give the feeling of it, the great dim mosque lit by rows of tiny lamps, open on all sides to a court brilliant with starlight, with trees and splashing fountain, and then the rows of these solemn white figures, rising and falling simultaneously in their prostrations, like the waves of the sea. The front row, the strictest sect, joined in the recitation of the Imam, and then suddenly the whole crowed went down on their faces, and after a pause of silence there began a kind of wail, repeated at intervals of a moment or two by the whole congregation, with their bodies rocked backwards and forwards again to the ground – ‘Allah! Allah! Allah! – there was an indescribable moan in the intonation – a crying out for the living God; the echo of it has rung in my ears”.2 She encountered many Muslims like this when she toured towns and villages in the south of the country, a region deeply influenced by Sufi orders, and discovered that the Gospel of John made attractive reading for them. In 1904, a plan to have a colloquial Algerian Arabic version of the gospels for the majority who found the Classical translation difficult was put into action, and Lilias became involved with a small team of missionaries from different societies in the process. By 1910 Luke’s gospel had been produced and John’s gospel started. Lilias saw the latter as a particular challenge. “It is not the question of just giving a Gospel in words that the people can understand, but to give them the germ of a spiritual language in which the things that the Holy Ghost teaches can be expressed…The words for spiritual realities have to be grafted on to the colloquial, waiting for the sap of the new life to weld them in and flow through them”.3 Two years later the first edition of the Algerian Arabic Gospel of John had almost run out and Lilias enthusiastically wrote in her end of year report that she believed this meant a “real hunger awakening”.4 Pigott, 35. Pigott, 137. 4 Pigott, 147. 2 3

INTRODUCTION

xi

In a meeting of the literature committee of the Nile Mission Press in Cairo, Egypt in 1913 she became aware of the need to write specifically for those who were influenced by mysticism. “One feels a new strong call to bring to them the true mysticism of the life hid in Christ in God…Mystic beliefs and longings are not generally spoken of…The Way to God is what all these brotherhoods set themselves to teach, with elaborations of method according to the character of the seeker”.5 A six-month stay in Cairo in 1915 enabled her to deepen her understanding of Sufism under the guidance of George Swan who showed her how the religious life of Egyptian Muslims was permeated with mystic teaching. She could see that Algerian Islam was not dissimilar. By 1920, Lilias had begun to conceive of a booklet based on the seven ‘I am’ sayings in John’s gospel, since these were “so wonderful in their consecutive unfolding of the way He meets the needs of the soul”.6 Putting her ideas to the test on a trip to the south of the country in 1923 where Sufi brotherhoods were prominent, she heard the comment in a village that this woman knew about “the Brotherhood and the people of the Road”, and commented in her journal, “through the mazes of their fanciful mysticism there is an instant response when one speaks of seeking Him Who is Light and Life and Love. Oh, for men to come and help them! – Christian mystics in the true sense, knowing the power of Christ, ‘I in them and they in me’.7 Conversation with Professor Margoliouth concerning Sufi writings as a result of attending a Mission Conference on the Mount of Olives in 1924, led her to consult manuscripts in the Bodleian library in Oxford that summer. She decided to adapt designs from them for the border of her booklet on Jesus’ seven ‘I am’s’, now called the Sevenfold Secret. In April 1925 she finished the final chapter. The first Arabic edition, entitled, nūr al-anwār fī kashf al-sab‘ata al-asrār, (The Light of Lights to illuminate the Sevenfold Secret) was published by the Nile Mission Press in July 1926, quickly followed by a second edition in December, while Lilias’ English transPigott, 150. Pigott, 184. 7 Pigott, 197. 5 6

xi

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THE WAY OF THE SEVENFOLD SECRET

lation, The Way of the Sevenfold Secret, was published in November that year. Within six months of her death in August, 1928, Farsi and French versions were published by the Nile Mission Press. The fourth English edition, which came out in March 1933, is reproduced here. The seven ‘I am’ sayings of Christ are presented in the order in which they come in John’s gospel, and Lilias attempts to link them to the traditional seven steps taken by members of Sufi orders in their quest for union with God. In her preface she appeals to “Sufi brothers”, al-ikhwa min ahl al-ṣūfīa, acknowledging that Christians have in common with them a desire for the unseen within the ordinary things of life, a desire for “union with God Almighty”, al-ittiḥād b-illāh ta‘ālā. While agreeing that union with God is the shared objective of Sufis and Christians, she points out that the way of reaching it diverges. The former must pass through stages to reach states that will eventually achieve union with God, but the latter can find that union from the first step on the way, which involves abandonment not to a spiritual director but rather to Jesus Christ. In inviting Sufi contemplatives to enter the way of Christ she reminds them that the seven sayings of Jesus are “so simple that a child can understand them, but so deep that all the wise men in the world cannot reach to their depths”. In the course of the seven chapters Lilias applies the sayings specifically to her Sufi reader. For instance, Jesus the bread of life satisfies in a way that is different from the “satisfaction”, riḍā, that is sought in the ecstasy produced by “remembering God”, dhikr, among the brotherhood. While the experience of satisfaction may be momentary for Sufis, Christians find constant satisfaction, especially when they break bread to remember that Christ’s body was broken for them, a moment when he reveals his love for them. Another example comes in the exposition of “I am the door” where there is a reference to the famous eighth-century female mystic, Rābi‘a al-‘Adawīya who said that “our repentance needs to be repented of”. This is used to support the notion that human sin is so impenetrable a wall that no door can be found through personal confession or intercession by saints. Only the door that Christ has made will provide a way through. Lilias Trotter embodied in her own life the appeal that she made in this piece of writing. Her devotion to Christ, her ability to listen to Muslims whom she served, and her eirenic tone in sharing

INTRODUCTION

xiii

her faith, model for Christians in the twenty-first century appropriate ways to relate to Muslims. The republication of The Way of the Sevenfold Secret should enable readers to capture the essence of a woman whose legacy is vitally alive for our times. Mark Beaumont

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