Sufism 1 - some general notes and the use of the Zekr.

Sufism 1 - general notes

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Some basic notes and conclusions in regards to Sufism:

• The Zekr is used initially as a meditation calm-abiding tool. This is how it was introduced to me by a Sheikh of the Order. I was told to concentrate on the sound and also some feeling in the heart, until ‘the heart’ took over the zekr and it became automatic throughout the day. I was told to do this for 15 minutes twice a day ideally.
• The above advice is quite similar to T.M. but less detailed.
• The use of the Zekr is minimised during formal group sittings with sacred music (Samaa’). At this time, it seems more helpful to concentrate on the music itself. This wasn’t discussed in detail though. The group sessions tend to be more emotive. Some Orders practice group sessions that lead to intense states of emotionality, abandonment, mystical experience, etc.- but which are temporary.
• Often a group session will involve use another completely different Zekr, introduced by a sitting Sheikh, which is used by the whole group. The session then shares more of a ‘shamanistic’ flavour than introspective. Trance states often ensue in this form of group practice. It would seem the point of such practices would be to activate higher states of devotion, motivation and possible surrender, which can aid later periods of silent introspection and meditation.
• In some books by JN, it is advised that the in-breath is breathing in ‘the attributes of God’, and the out breath is ‘taking refuge in the essence of God’. This instruction is quite vague, and seems more of a mind exercise, or mindful contemplation which obviously involves thought and conceptual use of the mind. I’m inclined to think that one could not get into a deep jhana / samadhi by using this, but it might serve at quieting the mind provided there is enough interest. There is some chance of behaviour modification as well due to contemplating the more benign attributes of God for a set time.

• The best way (IME), by far, in using the zekr, after the above has been practiced for a while (I personally practiced the above intensely for several years), would be the advice given by SRM to GM- who was himself an adept at mantra yoga. This advice was given after a period of silent contemplation by SRM while sitting in front of GM. The advice given was to watch where the notion of “I” comes from, and to be attentive to the ‘source’ of the mantra sound. In other words, use the mantra to point back to the Self (Godhead). Both the notion of “I”, and the sound of a mantra arise within and as consciousness itself. Consciousness or awareness is thus prior to the apparent arising and falling of the notion of “I”, and mind objects such as a mantra.
• The mantra thus becomes a tool for self-enquiry, which was SRM’s standard practical instruction for those that could not simply ‘be’ or imbibe the direct teaching of Silence.
• The above accords exactly with the aims of Sufism, and all of the mystical poetry written about Sufi love, ‘the drop going back to the ocean’, being consumed in ‘the flame of Love’, etc.
• However, the above is also a key element missing from almost every Sufi school that I have encountered, both orthodox and non-traditional. I was never given the advice that ‘hllA’ or God, was, simply stated, this ever present, conscious awareness that is present here now as one’s ‘I am-ness’ or beingness. This simple truth is stated openly in some teachings, such as Advaita Vedanta, Dzogchen, Zen and Kashmir Shaivism. It would have been extremely guarded though, in Sufism, which was (and still is) open to attack from orthodox religious forces throughout history. As a result, the above truth had to be encoded in poetry, or guarded from master to very few select students. A similar situation ensued for Christian Mystics in the Middle Ages.

• Much of Sufism had to be boxed within the confines of Islamic practice, so as to make it acceptable for existing in its societal homeplace, of which, Islam has had much more of a prominent role than other religious system due to its dual political / governance and religious role. The extent of this adjustment changed throughout history as ruling bodies changed philosophy. This wasn’t an issue however, since many core Islamic practices such as daily prayer (devotional ritual), fasting, pilgrimage, charity, memorizing scripture etc. can serve the ultimate aims of Sufism by preparing the mind for more direct practices (such as self-enquiry, introspection, and radical surrender).
• The standard set of Islamic practices (5 pillars of Islam), and standard teachings on morality (as found in Qur’an and Hadith) are helpful aids towards the ultimate goal of Sufism, provided they are understood rightly and not given to excess, extremes, emotionality, or unskillful action. A master would have been indispensable in this regards- interpreting and advising on standard Islamic teachings in light of the aims of Sufism, rather than the aims of Islamic religious orthodoxy or politico-religious hierarchies.

• The theme of ‘love’ and longing for the ‘beloved’ in Sufism can be translated into the intense desire for liberation, and the desire for an end of suffering for the individual (and the world).
• The themes of ecstasy, and love-bliss in Sufism can be translated as peace-bliss (Ananda) and the feeling of loving-kindness.
• The themes of drunkenness and sobriety can be translated as relating to the bliss of egoic loss (or the loss of subject-object), and the gaining of equanimity of mind, respectively.

• All of the above are expedient means towards the end goal of Sufism, which is the permanent transcendence and disidentification of ego / personality / “me” / subject-object experience (fanaa’) and permanent abidance as the Absolute only (baqaa’).

 حق

Notes on unorthodox teachings in Sufism (Khezr, Iblis).

I found this email that I had written several years back (maybe a decade), in response to someone's questions on the role of Iblis (Satan), Khezr and teachings in Sufism. I've posted it here for recording sake, and also in the event that someone may be interested in this:



>>What would be the relation between Iblis and El-Khidr in the Sufic 
>>tradition, then?

Well strictly speaking, they aren't related in any direct way, especially in Orthodox Islam, but in Sufism, yeah there are some similarities.. ie. beings of a higher order than man, initiates into hidden Wisdom, etc.

Because most of Sufism is recorded in poetry, which may make use of the Quran, but is complete in itself.. most stories applauding Iblis and/or Khezr were written in poetry form- which made it a little safer for Sufi's not to be executed by the clergy.

The similarities I would draw, would be that both are constantly instructing mankind, however, in an inverted fashion-- by showing man his true animal nature, and idiocy, rather than in a direct "do this" fashion that the so called Prophets took. They are also both in direct contact with the Inner Knowledge that allows them to know precisely what a man needs as a spiritual lesson-- the "one lesson fits all" teachings of Orthodoxy isn't the way of either Iblis or Khezr.
This involved outwardly ghastly looking stories, such as Khezr instructing Moses to kill a child, or knock a house down etc.. and only later does the reader find out the true reasons for Khezr asking this.. despite all the "good" protestations of Moses at the time. (See Masnavi of  Rumi).

Some of Shah's books also have stories about Khezr and his unorthodox ways of teaching. 
In Sufic tradition, a disciple needs to have a physical teacher (Sheikh).. it appears in history some dervishes found enlightenment with no teacher.. often it is said the "Hidden Man" or Khezr was their teacher.
Here's a nice page about Khezr:  http://khidr.org/khidr.htm


>>Still, what you 
>>have written Dean, has more than a few seeds of Initiated wisdom...

Yeah, its hard sometimes to nail down WHERE those seeds emnated from LOL. But its nice to know its been retained somewhere.

>>**This is a very interesting angle on the whole Satan story.  Would you have
>>any links to this story or any books that I could look for? I would 
>>really appreciate it.

Yes.. Sufi's were always peeving off the Orthodox establishment in one way or another. Which is why some were executed. There are a few famous Sufi poets who wrote about Iblis and his virtues.
The most famous would have been Al-Hallaj , who was an ecstatic around 900CE, and who was killed for announcing "I am the Truth!".. meaning of course- I am God.
In one of his works, Kitaab Al Tawasin, he speaks of Iblis/Satan being one of the few real lovers of God, and a martyr. This outlook gives a head spin to most orthodox religious, and shows the head space of some of these gnostics at a time when they were forced to made do with orthodox teachings.

A good nice summary I found on Hallaj's thoughts on the praiseworthiness of Iblis/Satan, can be found here:
(link removed-- but can be found easily via a websearch)

(Ignore the silly website name, and also the unfortunate use of caps in the page)

Or you can go to Hallaj's work.. its on the net somewhere.. at the bottom of the page is a good book list.. also this is worth a read if you can find it "Awn,  Peter  J.  Satan’s Tragedy and Redemption: Iblis In Sufi Psychology.  Leiden:  E. J.  Brill,"

D.

Sufism Notes - 1

(Having spent about a decade (1998-2011) in a traditional Sufi Order under the guidance of a Sufi Master, I often enjoy recollecting Sufi poetry and maps related to the process of Awakening (from a general Nondual Path perspective). I'll compile a few blog posts (in no particular order) from random web sites, with some commentary or editing if needed, related to useful Sufi quotes, and accurate Sufi 'maps' of awakening common to most Sufi traditions).


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A short summary:


Beliefs


Sufism's aim is to re-gain awareness of our direct connection to "God" and "higher knowledge". The intention is to go towards the Truth, by means of love and devotion. This is called the Tariqat, the Spiritual Path or way towards "God".This is gained often through communal ceremonies, and a variety of practices under the guidance of a teacher. The core of Sufism is to leave identification with ordinary life, in order to know God directly. And by reducing the apparent distance between man and God, man also gets closer to truth and direct knowledge. The soul is seen as an element that can stretch out from the carnal body, and pass through the divine spheres.


The Sufis believe that only by the light of the Spiritual Path and the mystic way can the Truth really be actualized. In order for one to truly witness the Perfection of the Absolute, one must see with one's inner being, which perceives the whole of Reality. This witnessing happens when one becomes perfect (or regains a knowledge of one's innate perfection), losing one's (partial) apparent existence in the Whole.


If the Whole is likened to the Ocean, and the part to a drop, the Sufi says that witnessing the Ocean with the eye of a drop is impossible. However, when the drop becomes one with the Ocean, it sees the Ocean with the eye of the Ocean.


Sufis believe that each person is a unique representative (and indeed a part of ) the Divine. The Sufis say, "If human beings knew their own inner secrets, never would they look elsewhere for seeking happiness, peace and inner light." Therefore, the essence of the Path is to find oneself. "Know thyself, know thy Lord!" is an imperative of the Sufi Way.


Techniques


Techniques vary, but they have three things in common: rhythm, repetition and endurance. The actual technique can be utterance of words or phrases, singing and dancing, or just inner silence. It can in some cases involve physical pain, or acting out irregular acts. There are no hard and fast rules that the student may receive.


Purification and its Stages


Some typical stages of purification are:


1. self becoming emptied


2. self becoming illuminated


3. self becoming adorned


4. self-having-passed-away (fanaa)


These stages occur in the course of the selfless remembrance of God (zekr). The techniques and use of 'remembrance' are central to the entire Sufi path of transformation.


The first stage, becoming emptied, entails letting go of negative qualities, the desires which originate from the (egoic) self. Obstacles on the path include procrastination, idleness, and a lack of effort. Basic skills in concentration and attention are developed here.


The second stage of becoming illuminated involves polishing the heart and soul of the tarnish of belief in and attachment to the self. The student sees him/herself in full. The capacity for complete vision (of one's self), along with acceptance, are developed here.


In the third stage, one's inner being becomes adorned by Divine Attributes. Ultimately, the being of the disciple becomes completely filled by the Attributes of the Truth-Reality, to the extent that there is no sign of his own limited existence. The question of self-volition, 'practices', and 'how to live' become meaningless at this stage. The unicity of life, of which the apparent individual is just another appearance, becomes clear.


This fourth stage is called "self-having passed-away" (fanaa). The apparent individual, along with personal suffering, drops away completely.


The disciple, through these stages of purification, travels the inner way, the Spiritual Path (Tariqat). But he or she can do so only under the guidance of one who has gone before, and provided the student has the capacity and inborn will to traverse the Path. Having travelled this path, the disciple becomes a perfect being (in the sense of being attuned to the Whole), and arrives at the threshold of the Truth (Haqiqat).


One could liken the journey within the Haqiqat (Truth), to training in a divine university, the "Tavern of Ruin" (kharabat). In this true centre for higher education there are no professors, one's only guide being Absolute Love ultimately, which is a given and not developed in any way by the apparent individual. Here one's only teacher is Love (not emotional or affective, but rather as pure Being and Knowing), one's books are Love, and one's being is Love.



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