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.

Equanimity (in Jewish Mysticism).

I felt that this post contained some excellent points on the ideas of humility and equanimity, both important areas of practice and sign-posts to realization.

via Shinzen Young (who received this from a friend):

"A mystics thought on Purim….

WE are all familiar with the Talmudic statement regarding Purim: One should drink עַד דְּלָא יָדַע -- “until one no longer knows the difference between "blessed be Mordecai" and "cursed be Haman.”

But what does it mean?  For the non-meditator this seems like a very bizarre concept. Why would one strive to no longer be able to distinguish evil from good? Wouldn't that be the height of immorality?

The most important mental state a meditator is trying to develop is equanimity; in Hebrew it is referred as hishtavuth (interestingly, also from the same root equal = shaveh). The top student of the ARI, R. Hayim Vital describes the state in Shaarei Kedushah as “humility shall be deeply impressed upon his soul, until he will feel neither joy at being honored nor the contempt of those who insult him, and both shall be EQUAL in his eyes.” At the most peak moment of equanimity = hishtavuth the mystic can no longer discern between opposites -- all is one. In Latin this is referred to as coincidentia oppositorum and in Hebrew as ahduth hashaveh. R. Azriel of Gerona uses this term to describe the Infinite -- the place where opposites are nullified.  So Purim is a festival where the non-meditator simulates the mystic by engendering extreme joy with the aid of alcohol such that there is a semblance of equanimity.

Intoxication is not equanimity, but the concept is introduced on Purim and we should all strive to achieve the true state of shaveh/hishtavuth/ahduth hashaveh:

שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד

I equanimize, G-d is before me all the time."

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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