Breaking the Two Lusts
Volume 3: Things That Destroy
The text under review argues that among the "Mühlikât" (destructive vices) that lead to human ruin (spiritual destruction), the lusts of the stomach and the sexual organ come first. The stomach is characterized as the fountainhead of all lusts and the source of diseases; lust of the sexual organ is defined as the second great calamity that develops in connection with it. "Hunger" (ascetic discipline / riyāẓa), presented as the cornerstone of self-discipline, is not merely bodily deprivation but the key to illuminating the heart, opening inner sight, and attaining divine knowledge (marifa). The document offers a comprehensive roadmap with practical methods, historical examples, and religious references on how spiritual wayfarers (murīds) should break these two lusts.
Summary
The text under review argues that among the "Mühlikât" (destructive vices) that lead to human ruin (spiritual destruction), the lusts of the stomach and the sexual organ come first.
Sections
1. Stomach Lust: The Source of All Evils
According to the text, human love of the world begins with attachment to the stomach and the sexual organ. The pursuit of satisfying these needs gives rise to greed for wealth and status; this in turn triggers arrogance, ostentation, and selfishness. The expulsion of Adam and Eve from Paradise is also attributed to a lust originating from the stomach (eating from the forbidden tree).
Chain of Calamities Arising from the Stomach:
- Full stomach -> Lust of the sexual organ -> Greed for wealth and rank -> Quarreling and envy -> Ostentation, arrogance, and jealousy -> Oppression and indecency.
2. The Ten Benefits of Hunger
The text explains that hunger is not merely bodily hardship but a spiritual remedy, elaborated through ten fundamental benefits:
| Benefit | Explanation | | :--- | :--- | | 1. Purity of the Heart | The mind opens and inner sight develops. Fullness dulls the heart and leads to foolishness. | | 2. Delight in Worship | The heart grows refined; one begins to take pleasure in remembrance and supplication. | | 3. Humiliation of the Soul | The soul's rebelliousness is broken; one turns to God by recognizing one's helplessness. | | 4. Remembrance of the Hereafter | Hunger keeps fear alive by reminding one of thirst in the Hereafter and the hunger of those destined for Hell. | | 5. Breaking of Sins | Strength and lust—the source of all sins—are weakened by eating little. | | 6. Warding Off Sleep | Eating little reduces sleep, so life is not wasted and the tahajjud prayer becomes easier. | | 7. Ease in Worship | Time spent preparing food, eating, and cleaning can be devoted to remembrance; ablution lasts longer. | | 8. Bodily Health | Most illnesses arise from stomach disorder. Diet protects the body from disease. | | 9. Lightness of Livelihood | One who makes a habit of eating little does not humiliate the soul in pursuit of provision but lives freely with contentment. | | 10. Preferring Others (īsār) | Surplus food and wealth are given in charity to the poor and orphans, becoming provision for the Hereafter. |
3. The Lust of the Sexual Organ and Its Temptation
While it is noted that the sexual drive has two fundamental benefits (continuation of the species and the possibility of comparing worldly pleasure with the pleasure of the Hereafter), this lust is emphasized as "Satan's greatest trap." The dominion of women over men and the obsessive emotions called "love" stem from the uncontrolled nature of this drive.
4. Ascetic Discipline and Remedial Methods
A gradual path is recommended for disciplining the soul. Since sudden starvation can harm the body, the essential principle is to reduce the amount of food little by little (morsel by morsel).
- Ideal Measure: To allocate one third of the stomach to food, one third to water, and one third to breath (remembrance).
- Timing: One meal a day is considered normal; two meals is wasteful, and one meal every two days is stinginess.
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Action-Oriented Insights
1. Gradually Reducing Food Consumption: One who eats much should reduce food slowly without harming the constitution—for example, by leaving out one morsel each day compared to the day before. The goal is to bring the quantity of food to a level that does not feel burdensome. 2. Disciplining the Gaze: A spiritual wayfarer who wishes to protect the sexual organ should avoid unlawful gazes defined as "adultery of the eye." For an unlawful gaze plants the seed of lust in the heart, after which control becomes difficult. 3. Building Worship upon Hunger: Times when the stomach is empty (especially pre-dawn hours or moments of fasting) should be preferred in order to benefit from heart-centered worship such as remembrance, reflection, and supplication. 4. Combating Ostentation: One should beware of displaying hunger or piety to others. Those who abstain from eating in public but eat in secret are regarded as engaging in "hidden polytheism." One should not try to appear more virtuous than one is. 5. The Right Choice in Marriage: For the wayfarer whose lust is not broken by hunger, marriage is a remedy. In choosing a spouse, godliness, good character, and piety (taqwā) should take precedence over wealth or lineage. 6. Valuing Benefit over Quality in Food: Rather than constantly eating delicious, fatty, and meat-heavy dishes, being content with plain bread and simple accompaniments sufficient to sustain the body prevents the soul from becoming attached to the world.
Key concepts
- Knowledge of outward conduct
- Knowledge that must be put into action
Study questions
According to the text, why is the stomach called the "fountainhead of lusts"?
Because when the stomach is full, it triggers sexual desire; that in turn triggers greed for wealth and status; and that ultimately triggers all bad character traits such as arrogance and envy.
How does the noble Prophetic tradition recommend dividing the stomach?
One third for food, one third for water, and one third for breath (air).
Why is the sixth benefit of hunger—"warding off sleep"—important?
Because life is a capital asset and sleep is a kind of death; excessive sleep wastes this capital and obstructs worship such as tahajjud.
What is the basic logic behind describing hunger and thirst as weapons against Satan?
Satan circulates through the places where a person's blood flows; hunger and thirst constrict those pathways.
What is the "Affliction of Ostentation" in ascetic discipline?
A person's desire to be known as an ascetic by announcing one's hunger or little eating to others, or eating in secret while abstaining in the company of others (hidden polytheism).