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    Reflections of a Sufi
    Reflections of a Sufi
    Reflections of a Sufi
    Ebook664 pages10 hours

    Reflections of a Sufi

    By Anab Whitehouse

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    About this ebook

    The fifty-two chapters (not counting five appendices) that make up the main body of this book encompass lectures, articles, and letters/e-mails written over a period of about eleven years (from about 1998 through 2009). The material covers a variety of thematic topics both within Islam, in general, as well as in relation to its mystical dimension of tasawwuf - known in the West as 'the Sufi path' or 'sufism' - in particular. Taken collectively, the chapters and appendices provide a very good introduction to both the Sufi path and Islam.

    LanguageEnglish
    PublisherAnab Whitehouse
    Release dateOct 22, 2018
    ISBN9780463226636
    Reflections of a Sufi
    Author

    Anab Whitehouse

    Dr. Whitehouse received an honors degree in Social Relations from Harvard University. In addition, he earned a doctorate in Educational Theory from the University of Toronto. For nearly a decade, Dr. Whitehouse taught at several colleges and universities in both the United States and Canada. The courses he offered focused on various facets of psychology, philosophy, criminal justice, and diversity. Dr. Whitehouse has written more than 37 books. Some of the topics covered in those works include: Evolution, quantum physics, cosmology, psychology, neurobiology, philosophy, and constitutional law.

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      Reflections of a Sufi - Anab Whitehouse

      Table of Contents

      Preface

      Sufi Path – Introduction

      Mystical Science

      A Rose by Any Other Name

      Ten Differences

      A Provocative Statement

      The Two Obligations

      On Being Invited

      The Origins of Evil

      Jesus and Crucifixion

      Marriage and Muslimah

      Seeking Blessings and Gender

      Spiritual Abuse

      An Open Letter

      Beautiful Names Project

      The Silsilah

      The Seeker’s Dilemma

      Some Considerations

      Comments on a Hadith

      Rumi Meditations

      Rizq

      Wahdat-i-Wujud and Wahdat-i-Shuhud

      States, Stations, Stages

      Search for Authenticity

      Arrival and Spiritual Abuse

      Spiritual Depression

      Witch Hunts

      The God Gene

      Falling Into Grace

      Tafsir and Evil

      Sunna and the Qur'an

      Adab

      Theology Not the Answer

      Spiritual Chemistry

      Ups, Downs, and Dangers

      Doubt and its Antidote

      Dreams -- A Sufi Perspective

      Nature of Spiritual Fear

      Hal, Maqam, and Guidance

      Dealing with Insanity

      Invasion of Body Snatchers

      Ministering

      Where Do I Go from Here?

      Sufi and Pagan Approaches

      The Muhammadan Reality

      Tasawwuf, Sufi, and Sufism

      Quest for a Spiritual Teacher

      Truth and Spiritual Capacity

      Validity, Dogma and Truth

      The Babel Problem

      The Nature of Idols

      The Nature of Idols (Part 2)

      Unity of Religions

      Appendix One – Saintly Insights

      Appendix Two -- Terminology

      Appendix Three – FAQs

      Appendix Four – Nine Questions

      Appendix Five -- An Interview

      Preface

      The fifty-three chapters (not counting appendices) that make up the main body of this book encompass lectures, articles, and letters/e-mails written over a period of about eleven years (from about 1998 through 2009). The material covers a variety of thematic topics both within Islam, in general, as well as in relation to its mystical dimension of tasawwuf – known in the West as ‘the Sufi path’ or ‘sufism’ – in particular.

      As is the case with most of my other written efforts, the present book does not have to be read in any particular order. The reader can navigate around the chapters as she or he pleases without losing much, if anything, in the way of comprehension since, for the most part, none of the chapters presuppose any of the other chapters ... with, perhaps, the exception of the two articles near the end of the book dealing with ‘idols’ in which the second of the two chapters does, to a degree, presuppose the first of the two entries concerning idols.

      The chapters are intended to be complementary to one another Furthermore, the appendices provide additional information that do not neatly fit into a chapter format but that also are intended to offer material that is complementary to the previous fifty-three chapters.

      Almost all of the chapters and appendices in the book are pretty straightforward and accessible to the general reader, whether Muslim or non-Muslim (or Sufi or non-Sufi). There are, however, a few chapters (for example, the chapter entitled ‘Wahdat-i-Wujud and Wahdat-i-Shuhud’) that explore advanced topics, but even these chapters are capable of being understood with a little effort.

      Taken collectively, I believe the chapters and appendices provide a very good introduction to both the Sufi path and Islam. More importantly, since many of the chapters entail responses to queries from people in different parts of the world, I believe there is a dynamic quality to much of the material that is directed toward thinking about some of the problems of everyday life.

      The Sufi Path – A Brief Introduction

      The Sufi path is, in a sense, an apprenticeship process. In such a program, an individual associates with a spiritual elder or master -- that is, someone who has gained mastery over herself or himself.

      Although in the beginning this association might take place in the context of physical proximity, this association is, in essence, a function of the spiritual relationship between a teacher and student. Consequently, once the proper seeds have been sown and begun to take root, the association can carry on quite well even if considerable physical distances might separate the two people.

      The purpose of the aforementioned association is to provide the individual with an opportunity to realize varying degrees of spiritual potential that are inherent in the nature of the human being. The degree of this potential that might be realized depends, in part, on the character of the commitment and spiritual capacity of the individual who is seeking realization.

      Ultimately, of course, capacity and struggles notwithstanding, the extent of spiritual realization depends on the grace of God. In fact, an individual's spiritual capacity as well as one's willingness and strength to struggle in the way of God are both, themselves, manifestation of God's blessings.

      One of the most fundamental dimensions of the previously noted issue of the apprenticeship process revolves around the authenticity of the spiritual elder who is to oversee the individual's journey on the Sufi path of Self-realization. The legitimacy of a given teacher or elder is underwritten by a chain of proven and accepted (by God) masters, each of whom has been entrusted by his or her own guide, to assume the responsibility of transmitting, if God wishes, the methods, insights, wisdom and understanding of the mystical sciences that constitute the Sufi path.

      However, none of these spiritual teachings can take root essentially and then, God willing, bear fruit, unless the teacher has the God-given capacity to help establish and engender the quality of nisbath in the person seeking realization. Nisbath is the medium, so to speak, through which spiritual nourishment is transmitted to, and received by, a seeker on the mystical path.

      An individual may have considerable knowledge of the Sufi path, and this person may even have acquired, through various means, certain extraordinary spiritual gifts of one description or another, but if this individual does not have, by the grace of God, the capacity to help engender and nurture nisbath within the seeker, then such a person cannot serve as a viable spiritual guide. Nisbath is the umbilical cord of the Sufi path.

      Alternatively, if the seeker does not permit herself or himself to grasp hold of, and be opened up to, the spiritual possibilities entailed by the nisbath being offered through a teacher, then no amount of spiritual practices will effect much transformation in such a would-be wayfarer of the mystical path. Many people make the mistake of assuming that the Sufi journey is merely a matter of the acquisition of the requisite kinds of technique and method, when, in reality, technique and method are relatively useless without a healthy nisbath linking spiritual elder and seeker.

      Like any other contract, the relationship between student and teacher is organized by the conditions of offer, acceptance and consideration that give expression to the etiquette and nature of the Sufi path. Unless the conditions of the contract are honored, then, in point of fact, the contract becomes null and void.

      God willing, an authentic spiritual guide always will fulfill the terms and conditions of the contract of nisbath. Unfortunately, this often is not so when considered from the seeker's side of fulfilling the duties and obligations that are entailed by the spiritual contract binding teacher and student on the path of Self-realization.

      Sufi mystical sciences are intended to help the individual seeker to realize her or his true identity and essential capacity. These sciences involve, among other things, providing a means of gaining insight into the quality of one's true Self as a manifestation of Divine attributes.

      Furthermore, Sufi mystical sciences offer the individual an opportunity, God willing, to activate ones unique, essential capacity to know, love, cherish, serve and worship Divinity. Moreover, when this capacity is fully realized, one can fulfill one's responsibilities properly with respect to being a caretaker of, and source of mercy for, all of creation.

      All aspects of the Sufi mystical path give expression to an infinite, unconditional and sustaining love. This love is an essential binding and transformational force that colors, shapes and orients all the various facets of Sufi methodology.

      Without this love, there is no mysticism, irrespective of whatever rituals, practices or appearances may remain. The Sufi mystical sciences constitute the enduring passion play in which human beings both seek, and are sought by, their Creator through the currents and eddies of an ocean of Divine manifestation.

      The presence of this unconditional love that is manifested through the spiritual guide should not be assumed to be a sign of license being extended to the seeker in which anything is permitted. Moreover, such unconditional love does not mean that love can be morphed into anything one cares to offer.

      Unconditional love is a Divine gift that establishes a constructive framework of compassion, trust, acceptance, tolerance, wisdom, forgiveness, and encouragement that helps enable the seeker to struggle with the mistakes and problems that are inevitable parts of an individual's journey along the Sufi path. Unconditional love provides the degrees of freedom necessary to provide the individual with the sort of working environment through which one has an opportunity, God willing, to overcome, and transform, those facets of human nature that are inclined to error, distortion and rebellion concerning the truths being manifested by means of, and that stands behind, human existence.

      Mystical Science

      At various junctures throughout this book, the terms mystical or Sufi sciences are used. This is not a loose or empty usage of the idea of science.

      Sufi sciences give expression to the following principles:

      (a) Science, of whatever kind -- mystical or otherwise -- is rooted in empirical experience. However, one of the primary differences between physical sciences and mystical sciences is that the latter explores, in a rigorous fashion, experiences that come from sources beyond the usual biological modalities of hearing, seeing, smelling, touching and tasting.

      (b) The use of instruments plays an important role in the process of science. In the physical sciences instruments (such as microscopes, telescopes, particle accelerators, oscilloscopes, gas chromatography, seismographs, and so on) extend the range of sensory experiences to which we have access.

      In Sufi sciences, human beings have a variety of internal instruments (e.g., mind, heart, sirr, spirit, kafi and aqfa) that allow the individual, God willing, to gain access to realms of reality beyond the purely sensory. These internal instruments, however, as is the case with all instrumentation, must be properly calibrated before they can give reliable results. The calibration process is done under the guidance of the spiritual teacher.

      (c) All forms of science depend on a recursive methodology to help explorers achieve, hopefully, closer and closer approximations to the structural character or nature of various aspects of the phenomena being studied. A recursive methodology is merely a series of steps that is repeated again and again such that the results of one cycle of steps is fed back into -- and, therefore, shapes, colors and orients -- the next cycle of experimental steps. The intention underlying this recursive aspect of the scientific process is for the sequence of cycles to progressively converge toward uncovering deeper and deeper dimensions of the truth of things.

      In Sufi sciences this process of recursive methodology also plays a fundamental role. The seeker, under the guidance of the spiritual elder, repeats a cycle of methodological steps that are adjusted in the light of the results obtained from previous applications of those steps. Such recursion or repetition, with certain variations, leads the seeker, if God wishes, to deeper, richer and more refined 'openings' to the truth of different dimensions of existence.

      (d) There are some aspects of physical sciences that make use of unobtrusive measures -- that is, ways of studying phenomena that do not interfere with, distort or damage, that which is being studied. Nonetheless, most methods employed by physical sciences do alter, to varying degrees, the processes and structures of reality that are being investigated.

      In Sufi sciences, great emphasis is placed on seeking to implement the use of unobtrusive methods in all aspects of the seeking process. This requires one to work on removing as many sources of distortion, bias, prejudice, presupposition, and so on, from the exploratory process as is possible.

      In fact, the spiritual condition of gnosis refers to a way of knowing reality that is not mediated by concepts, emotions, beliefs, thoughts, senses, or language. As such, gnosis is, in a sense, an example of an unobtrusive measure (of a qualitative rather than quantitative nature) that does not impose anything foreign onto the reality that is being engaged through such a way of knowing. One experiences reality from within the modality of its manifestation rather than in separation and at a distance.

      (e)  At the heart of physical and biological sciences is the notion of replication. In order for an experimental result to be accepted by the community of knowers that constitutes the jury of peers who will be evaluating the authenticity of one's scientific work, the people on such a jury must be able to repeat the requisite set of methodological steps indicated in a given experiment. Moreover, the people on the jury of scientific peers, must be able, after following the indicated steps, to arrive at an empirical result that, within a certain range of allowable differences, verifies the character of the results obtained by the scientist who first conducted the experiment.

      Similarly, replication plays a central role in Sufi sciences. However, there are differences from what is the case in relation to physical/biological sciences.

      For example, the seeker who is to run the experiment is not, yet, a member of the community of knowers. Consequently, the spiritual seeker is not in a position to understand and appreciate the character of the experimental results generated by his or her predecessors on the Sufi path.

      Instead, the seeker is performing the set of experiments that previously has been completed successfully by the spiritual masters who preceded the seeker on the Sufi path. If the seeker can, by the grace of God, replicate the results of the Sufi masters across a broad spectrum of spiritual experiments, then this person also becomes part of that community of knowers through the successful completion of the assigned exercises.

      In other words, through the process of replication, the seeker has verified -- for herself, himself, or themselves that the truths to which the Sufi masters allude in their talks and discussions are, in fact, the case. However, this is not a matter of judging from the outside the rightness or wrongness of the results obtained by the community of knowers of the Sufi path who have preceded the individual. Rather, it is a process of experiential confirmation that comes from the inside of the truths being explored and discussed.

      (f) Objectivity is one of the watch-words of physical and empirical sciences. Generally speaking, objectivity is contrasted with subjectivity.

      One's experimental engagement of reality should not be shaped and colored by personal allegiances, beliefs, vested interests or desires. This is so because all of these processes are considered to be unwarranted subjective intrusions into the realm of scientific inquiry.

      One should permit oneself to be opened up to what reality is trying to tell us, in the way it is attempting to tell us. As much as possible, the explorer should – to borrow a term from hermeneutics – ‘merge horizons’ with the character of the phenomena being studied.

      In Sufi sciences, the key to objectivity lies in the conditions of fana and baqa. The former involves the passing away of the false self, with all of its attendant currents of subjective biases and distortions. Baqa, on the other hand, involves the realization of the identity of the true self, that is, in essence, a manifestation of Divinity and, therefore, gives expression, according to the spiritual capacity of the individual, to total objectivity.

      (g) Finally, as indicated in (e) above, the community of knowers plays a fundamental role in both physical, as well as, mystical sciences. In both instances, in order for a person to be considered to be a legitimate member of those respective communities, the individual has to have passed through a rigorous set of purifying transformations. God willing, these transformations infuse the individual with some minimal level of competence in the methodology, principles, values, procedures and conduct that mark the quality of a authoritative member of the community of knowers.

      In physical and biological sciences, competence is frequently judged according to the mastery that a person displays in the use of logic, mathematics and conceptual analysis in relation to experimental explorations. In Sufi sciences, competence is a function of: whether or not the individual has realized, by the grace of God, her or his true, spiritual identity, as well as, whether or not the person is able to give, God willing, active expression to one’s essential, and unique, capacity to bear constant loving and faithful witness to the presence of Divinity in an individual's being.

      The only person who can testify to the competence of a seeker of truth is someone who, himself or herself, is, by the grace of God, possessed by such competence. This competence has been acquired not through personal accomplishment, but through the generosity that has come to the seeker though the channel way of spiritual transmission that is given expression in the relationship of nisbath between seeker and spiritual guide.

      Unlike the community of knowers in physical and biological sciences, the members of the community of knowers in Sufi sciences do not establish the standards, principles, rules, values, methods and so on that characterize mystical science. Rather, these members reflect the result of submission to Divine standards, principles, rules, values and methods. Consequently, they see, feel, and act in accordance with Divine wishes.

      If, and when, one is admitted, by the grace of God, into the community of knowers of Sufi sciences, one will, in one's own unique fashion, reflect Divine wishes as well. The absence of this quality of reflectivity of Divine wishes is an indication that the seeker has not, yet, arrived, at the goal and purpose of the Sufi path, and, therefore, has not mastered the science of the Sufi way.

      A Rose By Any Other Name

      Someone wrote in and asked the following question: "I notice you often seem to shy away from using the word 'Allah'. Instead, you often use words like 'God', 'Divinity', and so on. Why is this? Why don't you use the name that is the Supreme name more often?

      -----

      There are a number of reasons for proceeding as I do in relation to the issue that you raise. Some of these reasons are a reflection of what is permitted by Divinity, while some of the other reasons are historical in nature, and, finally, some of the reasons for doing this are cultural.

      First of all, the name 'Allah' really gives expression to 'al-lah that means, literally, 'the God'. This name is said to be the all-inclusive name of Divinity because that Reality to which the name 'the God' refers is ultimate, absolute, and all-encompassing, and, therefore, whatever ways one may choose to make reference to this ultimate Reality is entailed by the latter ... is entailed by 'the God'.

      Divinity does not refer to the aforementioned ultimate, all-encompassing Reality by just one name alone, even when such a name is considered to be the supreme name. In the Qur'an, Divinity discloses 99 beautiful names that can be used to make reference to one, or another, dimension of that Reality. Furthermore, one should not suppose these 99 names exhaust the names by which 'Reality' might be called. Instead, such names are those that have been selected by God to reveal to humankind.

      What is: 'Allah', 'al-lah, 'the God'? Or, approached in another way: what is in a name?

      We humans say words so easily, without giving much attention to the reality for which the name is but an entry way. In fact, all too frequently, human beings get far too caught up in words and neglect the reality to which the words make reference.

      All of the names of Divinity are important and have significance. If this were not so, God would not have disclosed them to us.

      Nevertheless, as important as the Divine names may be, what also needs to be stressed is the intention with which the names are said. Some people say: Allah, Allah, Allah and are devoid of spirituality, while certain other people are present with Reality, and their use of the Divine names would not bring them any closer to the Truth than they already are.

      There are a multiplicity of Divine names, but there is only One to which all of these names make reference. As long as a person says these names with sincerity, love, and devotion, I do not believe Allah minds, and I am not aware of any verse of the Qur'an or traditions of the Prophet Muhammad (peace be upon him) that would demonstrate otherwise.

      Secondly, and most unfortunately, there are individuals who call themselves Muslims who, through a failure to control their own lower soul, or nafs, have created, by their actions, an atmosphere that has led to much disrespect being directed toward the name Allah on the part of people who don't know any better and whose lack of understanding can, in no small way, be laid at the feet of Muslims who, through the latter's aforementioned, reprehensible behavior, have failed to show those people who do not know any better that the holiness of the name, Allah, is quite independent of  human foolishness.

      More specifically, today, many people associate the name 'Allah' with killing, terrorism, and inhumanity because, on far too many occasions, there are, and have been, those individuals who refer to themselves as Muslims that have presumed to be acting under Divine authority when, in point of fact, no such authority has been given for their acts of barbarity toward innocent individuals -- including women, children, and the elderly who are specifically designated as non-combatants under Islamic rules of engagement. Furthermore, such, so-called Muslims do not even have the requisite depth of self-understanding to realize that they have neither the wisdom nor the right to determine who should live and who should die, even among those who may not be so innocent.

      Such individuals have helped create an atmosphere of hatred, anger, hostility, fear, vengeance, and misunderstanding concerning Islam and the word Allah. Consequently, the vocabulary that may be used, from time to time, is, in part a reflection of the historical conditions in which we all find ourselves. Therefore, choice of words is, sometimes, intended to help circumvent, or soften these historical atmospheric conditions, by using words that are less likely to place unnecessary obstacles in the way of speaking about the underlying principles and issues -- principles and issues that are far more important than feeling compelled to force certain words into the discussion ... however appropriate the use of such words may be.

      Finally, while many people in the West have heard the term Allah, nevertheless, from a purely cultural perspective, some of them may feel more comfortable using and reading words such as: Deity, God, Divinity, and so on. If the purpose is dialogue, discussion, and communication, then one should consider the nature of the cultural context through which this purpose is being pursued as one of the factors that constructively (one hopes) helps shape, color, and orient the flow of ideas being communicated.

      Ten Differences Between Spirituality and Religion

      1.) Religion tends to be heavily preoccupied with the world of concepts. These concepts -- whether in the form of theology, dogma, philosophy, or personal interpretation -- play fundamental roles in mediating and coloring an individual's understanding of Reality or Divinity.

      Spirituality, on the other hand, is preoccupied with the different levels and dimensions of the experience of Reality or Divinity. In other words, spirituality is advocating that one's spiritual experience, at some point, should not be mediated by concepts, theories or interpretations.

      Concepts may be acceptable up to a certain point, but the general consensus of the perspective of spirituality is that, ultimately, concepts lead one away from the truth, not toward it. This raises the problem of how one is to go about differentiating between, on the one hand, imagination or fantasy, and, on the other hand, truth or reality, but this is another matter.

      -----

      2.) Religion often gives emphasis to issues of salvation. As such, one of the key motivations underlying many religious acts involves doing something because that action will help one gain heaven, while simultaneously helping one to avoid projected negative ramifications that come from sins of commission or omission and that are collectively entailed by the idea of ‘hell’.

      Spirituality doesn't deny the metaphysical realities or issues of salvation that are associated with the positive or negative consequences of our actions. The motivational orientation of spirituality, however, is entirely different.

      In spirituality, one's motivation should be to do things because of the intimate nature of our essential relationship with Reality or Divinity, and not because of what we might receive as reward or avoid in the way of negative consequences. The emphasis should be on doing things out of love, service, sincere worship and gratitude rather than as a means to some further, personal end or desire.

      In short, religion is about what human beings seek from God. Spirituality is about what God seeks from human beings.

      -----

      3.) Generally speaking, religion operates on the basis of trying to change people from the outside in. Spirituality concentrates on helping people to change from the inside out.

      More specifically, religion is concerned with imposing a doctrinal framework onto the individual. This framework must be internalized in order for the individual to be considered a properly functioning member of the religious collective.

      Spirituality is concerned with the realization of one's true identity and essential capacity. Proper intention, thinking, understanding, awareness and activity all flow from a realized inner nature, not internalized external doctrines.

      -----

      4.) Religion tends to place great emphasis on the exoteric. In other words, one usually is required to perform rituals, irrespective of whether one understands the nature and purpose of those rituals. The important feature is to comply with the ritual and, therefore, conform to the letter of what is perceived to be religious law.

      In spirituality, the emphasis is much more on the esoteric dimension of whatever forms of practice one may pursue. One should try to be receptive to the spirit of a practice. One should seek to understand the nature and purpose of such practices, not just conceptually, but experientially.

      -----

      5.) In religion, faith is, all too frequently, a matter of a blind, static, rigid, narrow acceptance of some belief, value or practice. In spirituality, on the other hand, faith is intended to be a dynamic, living, flexible, continuous growth of understanding concerning the nature of one's relationship with Reality or Divinity.

      Religion often equates faith with an emotional or conceptual commitment to a belief system. Spirituality treats faith as a species of knowledge rooted in realizations drawn from personal experience.

      -----

      6.) Religion often becomes entangled in politics. This is so both within a religious collective as well as in the manner in which a given religion relates to the surrounding world.

      Spirituality, by and large, seeks to avoid the political sphere, preferring to contribute to society directly and, where possible, anonymously. These contributions come through the beneficial effects of moral qualities such as compassion, patience, charitableness, tolerance, kindness, honesty, integrity, forgiveness and so on.

      -----

      7.) Religion tends to gravitate toward an authoritarian modus operandi in which submission is demanded of individuals. Spirituality, on the other hand, is revolves around the command and respect that a person's recognition of the authoritative nature of Truth brings. Submission is freely given.

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      8.) Generally speaking, religion is governed by rules, whereas, spirituality is governed by principles. In religion, one needs to know what the rules are before one can act, and in the absence of specific rules, one tends to become disoriented. In spirituality, once one understands the principles, one is able to deal appropriately with any situation even if none of the available rules seems to be relevant to the present situation.

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      9.) In religion, the participation of the individual often revolves primarily around interaction with an institution such as a church, temple, mosque or synagogue. Personal interaction with the leader of that institution tends to be of a secondary nature, if it takes place at all.

      In spirituality, on the other hand, participation primarily revolves around one's personal relationship with a teacher or guide. Participation in some kind of institutional activity is of secondary importance, if it occurs at all.

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      10.) The term deen in Islam does not mean religion. Deen refers to those methodological and experiential processes that are directed toward helping the individual to realize various dimensions of the essential nature, or fitra, of human spiritual potential.

      A Provocative Statement

      When Muslims are informed in the Qur'an about God having brought to completion their deen, it is not a religion that has been completed. Rather, what has been completed is the establishing of the Divine means, methods, or ways that, God willing, can assist human beings to work toward fulfilling and realizing the purpose and nature of created existence.

      I am going to start out with a rather provocative statement -- something that goes to the heart of the difference between the spiritual perspective and most religious or theological approaches to life. More specifically, salvation does not equal Self-realization; rather, pursuit of the former is, at best, only a preliminary step in the quest for the latter.

      To be pre-occupied with the attainment of heaven (or the avoidance of hell) tends to be an obstacle to making much progress on the Path to Essence. The former not only mistakes the periphery for the Center, but, as well, confuses spiritual cost benefit analysis with a ‘gnosis of love’ (and a love of gnosis) that cannot be attained through the portals of a reward and punishment orientation.

      This is not because the words 'heaven' and 'hell' refer to metaphysical figments of imagination, but because, from a mystical vantage point, the purpose of life has never been about heaven and hell, but, instead, is about coming to understand, on the basis of direct experience, who, in essence, we are, and what unique spiritual capacity each of us has through which to participate in the Divine passion play of Creation.

      Tasawwuf is the preferred term used by Sufi masters to make reference to the ‘way’ or deen of mystical science. In the West, and even in many parts of the Muslim world, this path is known as 'Sufism', but this latter term is problematic from the outset because ‘the way path or deen is not an 'ism' -- that is, it is not a theoretical, conceptual system that is being projected onto reality, but, rather, tasawwuf is the means that, if diligently and sincerely pursued, permits, God willing, a 'merging of horizons' (to borrow a term from hermeneutics) with different dimensions of Truth and the Real.

      Contrary to what many might suppose, the term 'mystical science' is not an oxymoron -- that is, a contradiction in terms. In fact, if anything, true mysticism is a far more rigorous, comprehensive, and exacting process of seeking truth and understanding concerning the nature of reality than is any modern science.

      Furthermore, contrary to the confusions that have shaped much of the mentality of today's world, the 'occult' is not a synonym for the 'mystical'. The two are focused on entirely different realms of Being and the intention, purpose, nature, methodology, and understanding of each are at opposite ends of the spectrum of possibilities from one another.

      Similarly, spirituality should not be conflated with, or confused for, spiritualism. The latter is predicated on the belief that it is possible for the living to make contact with the dead through the agency of a medium, whereas the former is rooted in the knowledge that it is possible for human beings to come to realization of the true nature of the Self through the help and guidance of a mystical master.

      Tasawwuf is the mystical path that, God willing, is intended to take one to the very core of one's being. In fact, the mystics always have tried to remind us, even before Shakespeare, that 'there is more to heaven and earth than is dreamt of in our philosophies'.

      The spiritual potential of human beings runs far deeper than theologians suppose, and, in fact, these dimensions entailing the incredible depth and richness of life's potential is what scares many theologians because that Reality reduces, to relative insignificance, the very limited concerns and interests that characterizes the 'work' of many theologians. Indeed, like the days of old, the latter group tends to fear that if one travels too far using the maps of the mystics, then one will fall off the edge of the universe into a bottomless abyss of 'who knows what'. However, since they have never made the journey, they really are in no position to comment intelligently on what lies at journey's end.

      The Two Obligations

      Although perhaps somewhat oversimplified, there are, from a spiritual perspective, only two obligations in life. If we focus on these requirements, everything else, God willing, looks after itself.

      These two obligations are: (1) to sincerely seek the Truth in all things; (2) to live in accordance with what we know of the Truth we have discovered, as best we have the capacity to do so. All of the other facets of spirituality -- whether of an exoteric or esoteric nature -- are but details entailed by, and inherent in, the two foregoing principles ... details designed either to assist one to learn how to struggle toward realization of one, or the other, of the aforementioned two principles, or that are intended to give clarification and context with respect to the nature of these principles.

      For instance, to sincerely seek the Truth in all things encompasses, among other possibilities, the following issues. What is the Truth concerning our origins? Why are we here? What is the purpose of life? How should we spend our time here? What happens after we pass away from this world? What abilities do we have that enable us to sincerely seek the Truth? Who can assist us in this quest? How can we identify such individuals, and why should we trust them? How do we distinguish between Truth and falsehood? What problems, difficulties, and obstacles might prevent us from fulfilling this obligation? How did we come to inherit such an obligation, and why should we honor it?

      Alternatively, to live in accordance with the Truth we have discovered -- as best we have the capacity to do -- encompasses issues such as: what capacities do we have that might permit us to comply with our understanding of the Truth? What if our understanding of the Truth is incomplete? How do we know we are doing the best we can? What are the ramifications of not living in accordance with what we know of the Truth? What resources are available to lend support to our efforts to bring our understanding of the Truth and actions into harmony? Can different kinds of action be in compliance with the Truth, or must these actions be uniform in nature? Did we choose this obligation or was it made incumbent upon us, or, possibly, are both, simultaneously, true?

      If one sets aside such issues as differences of vocabulary, styles of expression, or historical influences and, instead, concentrates on the essential teachings of the great spiritual traditions that have been manifested over time, and from place to place, one arrives, God willing, at a very interesting and, I believe, extremely significant realization. More specifically, if one studies the esoteric traditions of Christianity, Judaism, Islam, Hinduism, Buddhism, Taoism, and indigenous peoples, one comes to understand that the methodologies, principles, techniques, practices, values, and so on which are being, and have been taught, are all directed toward helping the individual to struggle toward maximizing human potential to seek the Truth and to live in accordance with such Truth as is realized to the best of our capacity to do so.

      Across spiritual traditions, one learns that Truth is One; Truth is all-encompassing; Truth is universal; Truth is within; Truth is beyond all words and concepts; Truth is manifested everywhere; all things are measured by Truth; Truth is eternal; Truth governs all levels of Being; Truth is independent of understanding, and understanding is dependent on Truth. Across mystical traditions, one is taught that in order to realize Truth, as well as to work towards living in accordance with whatever dimensions of Truth are realized, one needs to: purify oneself; empty oneself; render oneself receptive and open; transform those aspects within which are in opposition to, or rebel against, the Truth; struggle against those forces that are seeking to undermine Truth, and so on.

      Across spiritual traditions, qualities such as: humility, kindness, compassion, sincerity, nobility, courage, steadfastness, patience love generosity, selflessness, honesty, justice, tolerance, forgiveness, self-sacrifice, gratitude, remembrance, knowledge, certainty, faith, devotion, reliance, repentance, spiritual aspiration, trust, and balance are sought not only for their capacity to help us to acquire a condition that is conducive to realizing Truth, but, as well, for their capacity to assist us to live in accordance with the nature of Truth according to our capacity to do so. Similarly, across mystical traditions, qualities such as anger, jealousy, greed, hatred, selfishness, back-biting, pride, stubbornness, lying, cheating, cruelty, oppressiveness, suspicion, lust, and injustice are to be avoided, controlled, or eliminated precisely because they interfere both with a sincere seeking of Truth, as well as our capacity to live in accordance with whatever degree of Truth that may have been realized.

      Across spiritual traditions, the degree of freedom we enjoy is a direct function of the extent to which we realize the presence of Truth as well as act in accordance with that presence. Across spiritual traditions, we accomplish goodness precisely to the extent that we realize Truth and act in accordance with the nature of Truth.

      Across spiritual traditions, to be able to give expression to the purpose of our lives, we must sincerely seek the Truth and live in harmony with its requirements. Across spiritual traditions, our happiness depends on the degree to which we seek the Truth and intend actions that reflect that Truth. Across mystical traditions, knowledge, Self-realization, and fulfilling essential potential are all tied to sincerely seeking Truth, along with acting in concordance with such Truth.

      Across spiritual traditions, the stages, states, experiences, conditions, and stations of the spiritual journey are all indications of the extent to which we have realized Truth together with the extent to which our actions mirror this Truth. Across spiritual traditions, the delays, lacunae, problems, doubts, errors, and misunderstandings are all a reflection of the degree to which we have not sincerely sought the Truth and/or failed to live in accordance with what is known of Truth.

      All of the authentic spiritual traditions of the ages, irrespective of the names given to them, are agreed that there is only one safe way through which to seek and realize Truth, as well as shape actions to be in conformity with such Truth. This way is the way of apprenticeship with an authorized spiritual teacher, guide, elder, or master.

      No one, on his or her own, can come to Truth in any ultimate, essential sense without benefit of the direct assistance, counsel, support, and protection of an authorized manifestation of Divine guidance. No one has the ability, on his or her own, to bring actions into full compliance with the requirements of Truth.

      Realization of Truth, and the manner in which identity, essence, Self, potential, and purpose are manifestations of Truth comes through a direct, spiritual transmission that transforms the individual -- from one who is ignorant, to one who knows; from one who sins, to one who is pure. There is no amount of conceptual work, reading, or individual work, considered in isolation from the aforementioned direct transmission of transformation, that is capable of attaining to Truth or living in accordance with that Truth.

      Yes, individual efforts must be made. Individual struggle must be endured.

      However, these efforts and such struggle do not 'cause' a person’s spiritual transformation. At best, they place one, God willing, in a position of being ready to receive that grace or blessing that may be transmitted through the locus of manifestation known as a teacher or guide and that, alone, is the sufficient condition for bringing an individual to spiritual realization and the sort of concomitant conduct that is in compliance with the Truth to which such spiritual realization gives expression.

      For a seeker after the spiritual path, the issue is not a matter of whether one should become aligned with this or that religion. Rather, the critical issue is whether, or not, one can find, or be introduced to, or 'happen' upon, a spiritual elder who has been authorized to serve as a locus of manifestation through which the requisite sort of spiritual transmission is capable of being transmitted under, God willing, the appropriate circumstances of sincere effort on the part of the seeker.

      Truth is not about names, labels, ideas, concepts, opinions, conditioning, historical contingencies, theories, biases, or prejudices. The way of Truth is now what it always has been.

      The authorized agents of this ‘way’ have been the Divine Books of Revelation, the Prophetic tradition, and the spiritually realized people who have been befriended by that tradition. If this were not so, there would have been no need of Revelation, Prophets, or those who were close followers of the Prophets. The latter exist because the way of Truth calls for them to serve in such a capacity.

      One cannot choose any path and call it the way of Truth. Furthermore, one cannot point to just any person and refer to that individual as a spiritual guide of the mystical way.

      One is constrained by what, in fact, the Truth is. But, if one chooses a path and guide who are, by the grace of God, manifestations of the way of Truth, then irrespective of the name that might be associated with that path and guide, one has gained access to a doorway that marks an authorized point of entry to the way of Truth.

      Everything depends on the authenticity of a path and whether, or not, the path constitutes an authorized agency of spiritual guidance and transformation concerning one's access to, and realization of, essential Truth. If a path is authentic -- in the sense of having been authorized and sanctioned by Divinity, then one has an opportunity to fulfill, God willing, the two basic obligations of life. If, on the other hand, a given path is not authentic -- i.e., has not been authorized and sanctioned by Divinity as a Way to essential Truth -- then one is beset by a major obstacle with respect to fulfilling the two basic obligations of life.

      The foregoing matter cannot be settled by scientific, theological, conceptual, or philosophical argumentation, and the thousands of years of futility ensuing from rational attempts to do so only serve to demonstrate this fact. Nonetheless, one might do well to reflect very carefully on the following point: namely, as pointed out earlier in this chapter, a variety of spiritual traditions have arisen in, apparently, disparate contexts of time, place, history, language, and peoples have all displayed a remarkable degree of agreement about not only what constitutes the fundamental obligations of life, but, as well, how one should go about fulfilling those obligations.

      On Being Invited to the Qur'an and Sunna

      During the time that The Spiritual Health Learning Community has been online, the e-mail box has been fairly active. Among the comments and questions that have arrived are a number from well-meaning people who have invited me to the Qur'an and the sunna of the Prophet Muhammad (peace be upon him).

      Apparently, to be Sufi, automatically raises questions about one's knowledge of, love for, and commitment to the Revealed Word of God and the example of the final Rasul and Nabi (messenger and prophet) of Islam, Muhammad (peace be upon him).

      Sometimes these transmissions are expressed in very respectful tones. On other occasions they are given a non-respectful edge that can range in character all the way from mildly disapproving to being very contemptuous in a self-righteous manner.

      I am not surprised by these kinds of statements or perspectives since I have been exposed to them for nearly 35 years. Moreover, these points of view are neither new to me nor are they new to the debate/discussion that has been going on for more than fourteen hundred years (Hijra calendar) with respect to the exoteric and esoteric dimensions of Islam.

      Better people than me on both sides of the discussion have commented extensively on these matters, and I seriously doubt that I could offer something that is either different from, or better than, what already has come forth from very learned minds and hearts. So, what is given here is merely a reminder of sorts.

      Islam is not just about being Muslim. To be a Muslim is a starting point and does not exhaust what human beings are invited to either by the Qur'an or the Prophet.

      The Qur'an and the Prophet both invite us not only to be Muslim but to be Mu'min and Mohsin as well. These are not referring to one and the same condition or spiritual state. Distinctions are being made.

      Of course, all those individuals who, by the grace of God, have attained the latter two spiritual stations are also Muslim, but not all Muslims can automatically be considered to be in either of these two latter categories simply because a person calls oneself a Muslim.

      There are many, many ayats (verses) of the Qur'an that address these distinctions. For example, these distinctions are touched upon, in part, when the Qur'an instructed the Prophet to tell the Bedouins who had come to him professing their belief in Allah and the Prophet that the Bedouins should not say that they believe but they should say they submitted to Allah and the Prophet because belief or iman (faith) had not, yet, entered into their hearts.

      The Prophet, himself, had said that one could characterize faith or iman in the following way. Faith consists of a profession of the tongue, a verification of the heart, and a putting into action by the limbs of whatever is being professed by the tongue.

      Many people go from the first (that is, professing of the tongue) to the third (that is, putting what is professed into action) with not so much as a how-do-you-do to the second aspect of faith mentioned above -- namely, verifying with the heart what is being professed by the tongue and summarily being put into action. This is one of the reasons why so many of our actions are given expression with a lack of hikmat or spiritual wisdom or insight, since our hearts have never come to verify and, therefore, develop some degree of understanding concerning that which is being uttered by our lips and being put into action.

      There is a long hadith (tradition) that is transmitted by 'Umar (may Allah be pleased with him) in which he talks about a man unknown to the Companions of the Prophet and, yet, whose clothes showed no sign of travel. The stranger came to the Prophet and sat knee to knee with him, as intimate friends in those days would do, and began asking the Prophet, among other things, to tell the meaning of Islam (pillars), iman (faith) and 'ihsan (spiritual excellence).

      Each time the Prophet gave an answer to these questions, the stranger told the Prophet: Yes, this is correct, and 'Umar (May Allah be pleased with him) indicated how all the Companions were puzzled over, if not incredulous about, the manner in which this stranger responded as if he were waiting to verify whether the Prophet's answers were correct or not.

      After all the questions had been asked (and there were more questions than just the above three), and the stranger had departed, the Prophet was silent for a long time. Finally, the Prophet asked 'Umar (may Allah be pleased with him) if the latter knew who the stranger was.

      The Companion indicated that Allah and the Prophet knew, but the Companion did not know. The Prophet said:

      That was Archangel Gabriel, and he has come this day to teach you your deen.

      Again, distinctions are being drawn. Not every individual who, by the grace of God, professes submission to Islam also has attained to the level of faith, and not every person who has, by the grace of God, attained to the level of faith, has, as well, attained to the level of spiritual excellence.

      People recite the attestation of submission to the fact that there is no God but (or except, or other than) Allah and that Muhammad (peace be upon him) is the Messenger of God. Then they recite the similar kalimah of faith as if they were saying the same thing again but in slightly different words.

      However, the two are not the same. The second involves (or, at least, it should) a verification of the heart that is not necessarily present in the initial attestation of submission, and, yet, many people tend to gloss over the distinctions that are implicit in the two.

      We all tend to make the mistake of equating what we think about things as being the authoritative and indisputable version of the way things are. People of insight tend to be a little more cautious in their appraisal of the situation.

      The Prophet has said that the Qur'an has an outer and an inner meaning. Furthermore, this inner meaning has an inner meaning and so on to seven levels of significance.

      There is resonance between the above hadith and another saying of the Prophet in which he indicated that Allah has 300 traits and that if one could make even one of these attributes to be a part of one's own character, one would attain paradise.

      Surely, the Prophet, better than anyone, had an appreciation for the infinite nature of Divinity, and the very nature of infinity is that it cannot be exhausted. Similarly, the Qur'an cannot be limited to, although it most certainly begins, in part, with -- at least, from the human side of things -- a linguistic phenomenon.

      Yet, the Qur'an did not begin in language per se. The Qur'an manifested itself through a linguistic locus of manifestation known as Arabic, but the origins of the Qur'an are, on a certain level, in the Word of God that, despite its label as Word, is not a linguistic entity.

      The Arabic language was not a sacred language before the Qur'an. It was the Qur'an that made the language sacred.

      Arabic did not invest the Qur'an with its richness. It is the Qur'an that invested this language with its spiritual richness.

      Arabic is dependent on Revelation for its spiritual value. The Qur'an in its ultimate sense is not dependent on Arabic in any way.

      The language is the palpable, exterior doorway through which one is drawn back to the non-linguistic Source. Indeed, it is to this very verity that our attention is being directed when we are told that all of the revealed Books are contained within the Qur'an, yet the entire meaning of the Qur'an is contained in Surah Fatiha, and further, that the complete meaning of this Surah is contained in the opening line: In the Name of Allah, the Beneficent, the Merciful, and that, finally, the full meaning of this line is contained in the dot below bey, the first Arabic letter of 'Bismillah' -- in, or through, the Name of Allah.

      This dot is the portal of this world through which we, if God wishes, gain access, according to our God-given capacities, to whatever portions of the infinite Ocean on the other side that God has made available to the spiritual potential of human beings. It is this Ocean that is being pointed to in the Qur'an when we are informed that if all the oceans of the world were ink and all the trees were used as pens, these would not be enough to write the proper praises of the nature of Allah.

      The Word of God has been manifested in other linguistic loci of manifestation prior to the coming of the Qur'an. The

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