Valley of Bewildernment

The source of happiness or unhappiness is all in man, himself. When he is unaware of this, he is not able to arrange his life. As he becomes more acquainted with this secret, he gains mastery. The process by which this mastery is attained is the only fulfillment of the purpose of this life. It is this process which is explained by Attar in his description of the seven valleys through which the birds must pass to reach the Simorgh- themselves.

Particularly the Valley of Bewilderment, which follows that of Unity and precedes that of Absolute Poverty and Nothingness, is a very interesting station to reflect upon. By the time the fifth valley, the Valley of Unity, is reached, one has disillusioned one's self – in biblical terms this is called a ‘Rebirth’. However at some point, the soul which was once in tact and in unison with the Being is abruptly scattered, and the wayfarer is no longer acquainted with the Whole. The disconnection has brought about confusion and awe - a kind of bewilderment, together with a great joy. A man's interest in life is increased. All that he sees he enjoys. He concerns himself with few things, but wonders at all. This bewilderment is such that it becomes wonderfully amusing to look at life. The whole world becomes a kind of stage to him, full of players. He then begins to amuse himself with the people of this world, as one might play with children, and yet not be concerned with what they do, for he expects no better. This may be somewhat in convergence with the Valley of Detachment, which realizes in the insignificance of this world and frees the soul of emotional or mental dependability. Nevertheless and most importantly, he is confused, at awe, in shock and disbelief, doubting knowledge, and doubting doubt.

Nothing fine tunes our understanding of this Valley as much as the story of “The Princess Who Loved a Slave”. A beautiful princess to whom everyone would fall in love at first sight, fell in love with a slave who was equally or more beautiful. Embarrassed at her love, she plots with her servants to bring the slave to her room sedated so that she may please herself without his knowledge. He awakes in the midst of the sensual delight and experiences love that was to him unimaginable. Then as dawn approached, he fell asleep, and was secretly carried outside the palace and laid on the floor, where he awoke in astonishment, regret, and grief.

Taking the slave as a symbol for the wayfarer, the servant to the lord, and the princess as a metaphor for the Beloved, this story gives the clearest insight into this Valley of Bewilderment. It shows a man ambushed with love and unity, and just as suddenly as it was brought upon him he awakes from it as if it were a dream, completely confused and in shock. “Was it a dream, or was it true? Was I drunk or sober? I wish I knew- the world has never known a state like this, this paradox beyond analysis…” . Similarly, Bahá'u'lláh exclaims when describing his remarkably similar Valley of Wonderment: “At every moment [the traveler] beholdeth a wondrous world, a new creation, and goeth from astonishment to astonishment, and is lost in awe at the works of the Lord of Oneness.”