Sufism: an inquiry - Vol17.2

an inquiry

Vol.17N.2

said the ocean to each drop of water, let there be peace for all

Letters from Sufi Masters The Universal Journey of the Heart Reflections on the Self

Steve Uzzell photography

1

Sufism: An Inquiry Vol XVII, No. 2

I wished to find the mysteries of being

with the eyes of my head I found my head lost In the whirpool and vortex of time and beyond

- Avicenna

Sufism: An Inquiry Vol XVII, No. 2

2

A Development Project

The Garden of Light Meditation & Prayer Room

Site dedicated in the peaceful rolling hills of Napa, California, USA

A Project for Peace sponsored by the

International Association of Sufism

Join people from around the world in Contributing to the contstuction and landscaping of this project.

Donations are tax deductible.

Name:

Phone number: Address: State & Zip:

Paid by:

3

Sufism: An Inquiry Vol XVII, No. 2

Visa

MC

Expiration Date:

Card #: Amount:

check

Mail to:

Garden of Light Development Project 14 Commercial Blvd. #101, Novato, CA 94949

The world's longest running journal on Sufism 30 years of service toward cultivating peace and understanding in the world Since its founding in 1983, the International Association of Sufism has been proud to be a home for Sufis, spiritual seekers, and people of all kinds devoted to uplifting the quality of humanity around the globe. Over the last three decades, the IAS has been blessed with phenomenal growth and has worked hard to be a leader in a wide range of areas. Among the longest running of its traditions of service is our journal, Sufism, An Inquiry, which we first published in 1987. Since that time, Sufism, An Inquiry has been a living reflection of the dynamic energy and growing global community of Sufis and searchers who are deeply engaged in the work of the IAS. Over 60 volumes, the pages of Sufism, An Inquiry have championed women’s rights and the work of the Sufi Women Organization; published scientific inquiries ranging from the physiology of heart math to the latest findings of astronomers; shared new translations of classic works of Sufi literature previously unavailable in English; offered works by leading psychologists on human development and the spiritual path, reported on human rights and other diplomatic movements ranging from the work of the United Nations to interfaith organizations such as the United Religions Initiative; explored the cultural gifts of world religions diversely embodied around the planet; and provided insight into a wide variety of effective practices for spiritual development. As a whole, the tradition at Sufism, An Inquiry of featuring the work of great teachers, scholars and scientists from a wide variety of global perspectives, historical contexts and fields of specialization runs deep and strong throughout our journal’s history and shall continue to grow far into the future.

Since the time the IAS first began publishing Sufism, An Inquiry, the world has also gone through an amazing transformation full of new opportunities and new challenges. One notable dimension in which the world has changed completely is the world of media under the influence of the internet and high technology. Just as the IAS has been at the forefront of leadership efforts for peace, human rights and equality, religious freedom and international cooperation, critical to meeting the opportunities and challenges of our changing world, today the IAS is proud to announce that it is relaunching Sufism, An Inquiry in a new online, digital format that will make it more dynamic and more accessible than ever to a worldwide population. We look forward to developing video content, mp3 audio files, social interactivity, links to websites with related content, and a beautiful full-color layout. At the same time, we plan to offer the journal, not just online, but in print, in downloadable pdf format, and in other formats readable on e-readers.

To all our readers who have added so much to our community over these many years, we wish to extend our great appreciation for making us part of your life and we extend to you and to all our enthusiastic invitation to journey with us into this new and exciting period of growth for our journal.

We hope you will enjoy this, our inaugural issue in our new online, digital format! Let us know what you think in an email to: sufismjournal@gmail.com.

Peace to you and yours,

Sufism, An Inquiry Editorial Staff, The International Association of Sufism Sufism: An Inquiry Vol XVII, No. 2

4

Publisher: International Association of Sufism a nonprofit corporation.

Editor-in-Chief: Seyyed Ali Kianfar, Ph.D. Executive Editor: Nahid Angha, Ph.D. Journal Board: Hamid Edson, Ali Haji, Halima Haymaker, Munir Hedges, Elizabeth Miller, Safa Ali Newman, Hamed Ross, Taher Roybal, Sarah Hastings Mullin.

Cover Calligraphy Design:

Mamoun Sakkal, Ph.D. www.Sakkal.com Photography:

Susan W. Lambert

www.SusanWLambert.com

Steve Uzzell

www.SteveUzzell.com

Inside Cover Photo: Steve Uzzell Cover Art: “Nasruddin’s Tears” The various articles in SUFISM: an inquiry represent the individual views of their authors.

SUFISM: an inquiry does not imply any gender bias by the use of feminine or masculine terms, nouns and/or pronouns.

SUFISM: an inquiry is a quarterly journal (ISSN: 0898-3380) published by the International Association of Sufism.

Address all correspondence regarding editorials and advertising to: SUFISM, P.O. Box 2382, San Rafael, California 94912 Phone: (415) 472-6959 Fax: (415) 472-6221 email ias@ias.org All material Copyright © 2013 by International Association of Sufism.

All Rights Reserved. No part of this publication (including art) may be reproduced without written permission from the publisher.

The publication is published by the International Association of Sufism, a California nonprofit corporation.

The publication of any article, essay, story, or other material herein constitutes neither an endorsement of, agreement with, or validation of the contents of the author’s views expressed therein.

Although the Publisher has made all reasonable efforts in its editing of such material to verify its accuracy, the Publisher takes no responsibility for any innacurate or tortious statement by the author set forth therein.

5

Sufism: An Inquiry Vol XVII, No. 2

Editorial Advisors: Dr. Shahid Athar, MD The awardee of “Dr. Ahmed El-Kadi Award for distinguished service to the Islamic Medical Association of America Dr. Arthur Beuhler Naqshbandi-Mujaddidi Sufi Lineage Scholar in the field of Islamic Studies Dr. Neil Douglas-Klotz (Saadi Shakur Chishti) Edinburgh Institute for Advanced Learning www.eial.org Dr. Aliaa R. Rafea Ain Shams University, Women’s College, Egypt The Human Foundation: Chair and Founder

Dr. Nahid Angha masterfully produces an English translation of Abdu’llah Ansari’s The One Hundred Fields or Sad Maydan, as it is known in Persian. The book includes an introduction with biographical information on Ansari, the 11th century Persian Sufi mystic, theologian, philosopher, and poet, in the context of the Persian literary and spiritual renaissance. In Sad Madyan, Ansari details for the reader the “One Hundred Fields” or stations of the spiritual path that the “wayfarer” experiences on his or her journey towards God. Dr. Angha provides extensive footnotes that reveal to the reader Ansari’s Quaranic references, note nuances contained within the author’s farsi word choice, and indicate where variations exist between the several published versions of the work. I highly recommend this book for anyone interested in Persian literature and poetry, mystical traditions, and the journey towards the self.

- Ashley Werner, JD

Sufism: An Inquiry Vol XVII, No. 2

6

editors’ desk

09. A Letter from the Desk of the Editor

Shah Nazar Seyyed Ali Kianfar, Ph.D.

13. Principles of Sufism:

‘I’ am the Universe Nahid Angha, Ph.D.

17. Essential Practices: Abandonment II Nahid Angha, Ph.D.

19. Selected Teachings: Centennial Celebration Hazrat Moulana Shah Maghsoud

history and inquiry

59. 40 Days Practice: Quest into Heart Joseph Francis

63. Opinion: Transformation of Consciousness

Preliminary Principles for the 21st Century Arthur F. Buehler, Ph.D.

73. Shaykh Muhammad Sail al-Jamal ar-Rifa’i R. Ibrahim Jaffe, M.D.

75. 99 Most Beautiful Names: Ash-Shahid

Sarah Hastings Mullin, Ph.D.

reports

35. A Life Among Birds

with Michelle Raffin

71. U.N. Updates

7

Sufism: An Inquiry Vol XVII, No. 2

science and religion

27. Ibn ‘Arabi on Self-Knowledge Nikos Yiangou

29. Faith Iman

Elizabeth Miller, Ph.D.c

poetry

21. Sweep away all from the house of heart Mahmud Shabestari

34. The Demonstration of Unity Kamal José Canção

37. In Memoriam: on the edge of eternity Dedan Gills

41. Visual Poetry: Light seeks Light Michael Stillwater

literature review

55. Day and Night on the Sufi Path

Charles Upton, reviewed by M.Davis Sufism: An Inquiry Vol XVII, No. 2

8

Letter from the Editor

Witness the Seed of Your Own Reality

9

Sufism: An Inquiry Vol XVII, No. 2

Throughout the ages humans have debated about the nature of reality and the nature of self.

We can divide this quest to know according to three groups: 1) those who rely solely on external observation, accepting things simply as they appear to be; 2) those who wish to uncover hidden dimensions, laws or secrets; and 3) those who strive for direct witnessing of reality.

The majority of people fall within the first group. Their questions are limited and they are satisfied by the answers provided by their daily life. The second group, comprised of philosophers and scientists, are far more curious. They wonder whether there are secrets beyond what is apparent and they seek answers by engaging in investigation – collecting information, testing, experimenting, and studying. Through their efforts knowledge (what can be known) and wisdom (what is best to do) begin to grow.

Their searching, however, only goes so far. For example, in our present era the search for the answer to the question of reality resides in great part with scientists who look intently into the hidden dimensions of the material world. While they have made impressive discoveries into aspects of the material world inaccessible to the raw senses, their search is nevertheless framed by the limitations of the senses. They try to extend their senses by building increasingly more sophisticated equipment such as powerful microscopes and highly sensitive infrared telescopes, but such equipment only reveals details about the structure of the material world. It does not answer the question of “what is reality” nor “what is self?”

The third group is just as curious about the nature of reality and self as scientists and philosophers, but they do not believe the senses or the mind are the right tools to reveal all of the dimensions of reality. Instead, they have discovered that the root of being can only be discovered and known via direct witnessing. As such, their search focuses more on the “me” who witnesses; their desire is to become closer to this center point of self.

They recognize that as one is, one will remain.

This third group has discovered that truly there is no reality without a Self to cognize it. The Self,

Shah Nazar Seyyed Ali Kianfar, Ph.D., the Editor in Chief of the journal, is the Co-Director of the International Association of Sufism. He is an acclaimed Sufi Master with students around the world, an international lecturer and the author of numerous books including An Introduction to Religion.

the concentrated point of being, is the center of life. time, the various forms, colors, and apparent changes Without that alive center there is no reality. In other all vanish. What remains is the reality of self. words, reality can only be cognized through the labWhen we attempt to read the book of reality (which oratory of the heart. In order to know the “Self,” both seekers refer to as the Divine) as relayed by others its potentiality and its actuality, we need to practice before us, we don’t understand it at the level in which methods of uncovering and residing within that it was experienced. We may read what the prophets alive center. We will not cognize reality by looking have said, but what they convey has been directly witoutward – by amassing knowledge via studying a nessed beyond the limitation of sensory experience book, going to school, engaging in research, seeking and language; the book of reality transcends words. a teacher, or learning a particular language. While Theirs is a direct witnessing, a Divine understanding. access to all of these may help frame our intentions Given that such unlimited knowledge cannot be conand provide us with insight and encouragement, tained by the limitations of words, the prophets have none of them can reveal reality to us. often spoken in parables to help us understand. We Discovering and knowcan study these parables, but Discovering and knowing reality, to actually cognize the realing reality, i.e. self, is an inward journey that trani.e. self, is an inward journey that ity they invite us to know, we scends all external limito open our own book. transcends all external limitations have tations and inputs. This The prophets share their and inputs. This is because “Self” is inner experience of discovery, is because “Self” is selfsufficient; it contains its and what they reveal is that self-sufficient... school, its alphabets, its I encourage you to set your inten- self is the totality of self. In book, and its teacher, a other words, the reality of self tion to be part of the third group of teacher that accompanies is the totality of one’s being. seekers, those that remember that How can we find this self? If the book. Self is a complex concentrated unit that exthe root of human being, the wit- we removed whatever is “not ists within, not outside of nessing of one’s own self, is the only self” what would remain? the world of infinity, and There is a poem from Sheikh reality. each human being has the Abu Saeed Abel-Khalr , 11th potential to activate this century Persian Sufi: concentrated center in order to bring its potentiality into actuality from the depth of infinity into the “You’re the best and perfect image of the divine. world of possibilities. Without doubt, the awareDon’t search for anything outside self. ness and consciousness of Self is as deep as the conGo inside and you will discover.” sciousness of the infinite.

Self contains all that is apparent and hidden, reThere is only one reality and that is you. What else vealed or concealed. It is the original state, an un- can there be if self does not exist? Knowing self is beplanted seed with perfect potentiality to become ac- yond outer limitations. This is the beginning of mystituality. When the seed of Self is planted within the cism. farm of the nature, it comes to fruition and maniSince we are part of nature, and nature is part of fests in many ephemeral and ever-changing colors Divine, the direction for finding self can be found reand forms. Yet the seed itself remains unchanging flected in the cycle of seeds in the natural world. The and ever-present. Whatever appears on the screen tree collects the sun’s energy as it grows, producing of nature is a demonstration of the Self in perfect fruit which contains seeds. As products of the sun’s harmony with the rules and the laws of being. Over energy, the seeds themselves contain the sun. The

Sufism: An Inquiry Vol XVII, No. 2

10

1

2

3

sun’s energy within the seed causes the seed to reach for the sun for growth and light. We can call this process of reaching for the sun an expression of longing for return to the source. This longing arises from within the seed; all the information and knowledge needed to find the source is contained therein.

Self, and more specifically, heart, is the address of the Divine. Like a seed whose potential is contained within itself, the potential of self – both hidden and apparent – arises from the heart. And, just as the seed needs water for the germination process to begin, we need the water of meditation.

So how should we practice? Find one image, like the flame of a candle, within the center of your being and focus on it until longing arises from within that center. The teacher is that flame, the catalyst of a longing to find the source. In order to satisfy your quest to discover Self, you must connect with that source of divine love through the heart of the teacher.

Find that source of love and be a companion to that lover. The energy of that love will transform you.

Impediments to this process include an unruly mind and lack of self-discipline. It won’t work if our first companion is our mind, for it is covered in an attractive and tempting illusion. Our true companion is our heart, the source of love. So return to your heart, and change your companion from mind to heart. Al-

11

Sufism: An Inquiry Vol XVII, No. 2

though the longing for source arises from within, you must nevertheless push yourself to get past the mind.

You must improve your determination to cultivate the heart. Without practice, nothing will happen. Be sincere in your action. Take responsibility for yourself. Increase the value of your being. The door is open – don’t just stand by the closed door. Be mindful of every action.

The key is to connect to your longing, which is wrapped within you. You have to find the power of longing, nourish it, and cultivate it. First, though, you must weed out those longings that won’t serve your ultimate goal. Ask yourself, is your longing for food more powerful than your longing for the love of the Beloved? If so, you will always turn to food rather than turning to practice. Whichever longing is more powerful determines the action you take in any given moment. If being ignorant of your Self truly bothers you, then you will forget your hunger (and other desires) and eat only to maintain your body. The more you turn your attention to the heart, the more the longing to know Self increases. The more energy you invest, the more it will grow.

I encourage you to set your intention to be part of the third group of seekers, those that remember that the root of human being, the witnessing of one’s own self, is the only reality.

Sufism: An Inquiry Vol XVII, No. 2

12

‘I’ am the universe Nahid Angha, Ph.D.

13

Sufism: An Inquiry Vol XVII, No. 2

Principles of Sufism

It is no coincidence that our term “world” in its broader sense, encompassing all that may be experienced or understood, is the same as the name we give to our planet earth. Throughout the world’s history, the majority of humankinds have identified the frontiers of knowledge with those of geography; most are content to live in the physical world and wish to know no other.

Yet even the advances of science in the past century have neither altered understanding of knowledge nor expanded our view of the nature of “world.” Astronomers have probed the vastness of the universe only to realize the insignificance of the planet we inhabit, yet we still see this universe as no more than a backdrop to our affairs, which we pursue without giving our place in it a second thought.

Astronomers tell us that it is realistic to assume that there exist planets similar to our earth both in nearby and in far distant galaxies. Although in the immensity of the universe it might be a rare coincidence to find a planet with qualities similar to our own, it remains not an impossible assumption.

Now, if we were to take such an assumption as a possibility, then there might likewise be countless beings similar to ourselves living on those planets; beings who also search for the reality of the existence, imagining themselves to be the only intelligent beings in the universe to question eternity.

How vast and extensive could the knowledge of each one of these beings be in comparison to that of the existence? How far could the boundaries of their understanding extend? How limitless can our knowledge be, we, the individual human beings residing in the small planet of earth at the edge of the Milky Way? Even though the goal of science is to discover the universe, we have to question the accuracy of any discovery since we are bound to the limitations of our senses and understanding, so that our idea of accuracy is a relative acceptance of what we un-

Sufism: An Inquiry Vol XVII, No. 2

14

Spiritual masters tell us that the innate knowledge is not based on the collective information of the senses, but by illumination – light poured into the heart of the person on the path of inner travelling, so that the path becomes illuminated, so that the traveller becomes aware of his or her destination and the road he or she has taken.

derstand. Science cannot ultimately show us the shortest path to attain knowledge in this limitless existence.

When I look up at night at the heavens and see the light of the stars that shine there so beautifully and gracefully, I remember that it was only a few decades ago that we could not believe that these stars were worlds that followed their destiny. If we really could see the grandeur that surrounds the world we live in, then we would begin to question the importance of the limited knowledge that we have acquired. Our pride would be transformed into the deepest awe and we might begin to ask if there is any chance of unification with such magnificence and beauty so long as we are limited by nature. Yet, at the same time, I see the possibility of such unification since for myself, “I” am the universe. The universe exists to me because I exist, and if there were no “I”, there would be no universe. Even should it exist without me, I would neither know nor care, as “I” could not be aware of such an existence to contemplate. But if for myself “I” am the universe, where does this dual notion of separation and unity come from? Limited sees limits and infinite is infinite. And this simple phrase applies to all that which exists, and to understanding of all that which exists.

Life is born through the cooperation of chromosomes, yet each chromosome must complete its mission before another chromosome can begin its

15

Sufism: An Inquiry Vol XVII, No. 2

multiplication. It seems that this innate knowledge of life has its roots established well before the actual birth of the living cell. How do these chromosomes cooperate with and understand one another; is there some type of intuitive process, exchange of energies between them? Everything is so perfect in its function and all live within a harmonious system of cooperation and incorporation. Every movement, even within the smallest particle, follows a universal rule to fulfill its functions, yet every move is suitable to the element moved and follows its own destiny. Everything follows this most organized chart in existence. We may gradually learn its rules, but we cannot change them. And indeed, our measure of the most advanced scientific discovery is that which mimics and follows these predestined rules most closely.

If we are born within this Being, do we not carry within ourselves the unchangeable rule of the existence? Are we not an organized chart of that intelligence, and so then why should I look outside of my being in the search for reality; can I really overlook the existence of the Existence within?

Human being has searched for an ultimate understanding of the universe: laboratory scientists, philosophers, and spiritual masters are frontiers for such understanding. One speaks of laboratory experiments, the second introduces doctrines, and the third provides a more stable, permanent under-

‘True knowledge and discovery are based upon the infinite knowledge of the existence, while individual knowledge is the limited knowledge of the surface and its effects.’

standing that is less subject to doubt and revision. This last group becomes the standard bearers of humanity and their knowledge is the knowledge of the ultimate understanding.

However, spiritual masters tell us that the innate knowledge is not based on the collective information of the senses, but by illumination – light poured into the heart of the person on the path of inner travelling, so that the path becomes illuminated, so that the traveller becomes aware of his or her destination and the road he or she has taken. Moulana Shah Maghsoud, my father, writes in one of his books that: true knowledge and discovery are based upon the infinite knowledge of the existence, while individual knowledge is the limited knowledge of the surface and its effects.

There is a difference between the information gathered by the mental faculties and knowledge discovered from the experience of its residing in the depths of the awareness. It is then reasonable to conclude that learning the information of the surface will not lead one to become aware of the knowledge of existence. To reside at the essence of knowledge is knowledge. The traces of images that cover the reality of knowledge impede human beings in their search for understanding.

Limited experiences limits, and sees duality at the depth of the unity; and infinite remains infinite as it has always been: one and the only reality, manifesting itself in the being of “I” the limited and eternal, the universe within and without.

Sufism: An Inquiry Vol XVII, No. 21

16

Essential Practices along the Spiritual Path

17

Sufism: An Inquiry Vol XVII, No. 2

Tark: Abandonment (part II)

by Nahid Angha, Ph.D.

The principle of tark is abandonment of the world of illusion, and with it one’s collection of transient beliefs that are based upon it. This involves the inner recognition that the superficial knowledge gathered through the experiences of life and the perceptions of senses is based on illusion instead of reality, and represents bondage instead of freedom. On the path of spirituality one must first learn to draw the fundamental distinction between deception and truthfulness. It is easy to fall into falsehood to think that one may appropriate the knowledge of others as one’s own. Such mere information should not be mistaken for actual knowledge—although to do so is the norm of everyday life. We should all be aware of how misleading the perceptions of our senses can be, and even more so, the judgments that we draw from them. What we learn through our senses is limited information concerning the surface of Being that we will judge according to our past and present store of superficial knowledge. This limited information can hardly become the foundation from which to raise one’s self to the level of understanding the knowledge of the abstract in its inward truthfulness...

Before a salek receives any spiritual instruction from a Master he must physically and mentally purify himself. Learning to be physically clean at all times teaches the student to help himself in correcting any bad or unpraiseworthy qualities or characteristics that he may possess. It also helps him to keep his environment clean, for impurity must be transformed into purity on the path of the spiritual journey if one is to ascend to the level of the perfect human.

Among the first cleansing that the individual must practice is the erasing and washing away of immorality and evil qualities he sees in himself. Wickedness and base manners are obstacles between the seeker and Divine glorification. The person seeking spirituality seeks a tranquility that impurities prevent. The same rule exists for a man’s environment, habitation, and worship. One parallel to this is the modern subject of ecology; the pure balance which ecology demands has been a practice ever kept sacred by Sufis and their students.

Dr. Nahid Angha. Principles of Sufism.

San Rafael, CA: International Asso. of Sufism, 1991. 17-19.

Sufism: An Inquiry Vol XVII, No. 2

18

The wild tulips and water lilies; the pure and clear current of water; the glory of the setting and rising of the sun upon the horizon of the sea; the splendor of spring blossom are but a few manifestations that are tranquil melodies of the sacredness hidden behind the veils of nature. from Psalms of Gods of Moulana Shah Maghsoud

19

Sufism: An Inquiry Vol XVII, No. 2

Selected Teachings

This year marks the centennial of the birth of the 20th century Sufi Master

Hazrat Moulana Shah Maghsoud Sadegh Angha Greetings of my heart to the steps of the pure, since like the morning breeze they pass along a clean path, keeping their breath from all impurity.

Salute to the heart of those who have consecrated the heat of love at the peak of their youth, those whose heart will remain strong by the wealth of their virtue even when the heat of the sun grows cold, the light of the moon darkens, the beauty of the sky dims, and the attraction of the world and ecstasy of life ends.

The fruitfulness of saplings depends upon the attention of the wise and experienced gardener.

The safeguard of the flock lies in the guidance and protection of a vigilant shepherd. And hearts find strength through communion with and guidance from pure souls.

Amongst all the praised ones, the best is the bird of the spirit of heart: so consider carefully unto what meadow you lead your heart and to whom you will leave its training.

Rejoicing souls and clear-sighted eyes love beauty. They do not find happiness in hiding in the ruins or living in the corners of sorrow.

Payam-e-del (the message of heart) is a divine inspiration. The essence of my heart is Truth, howsoever you might hear it.

The humble soul hears the melodies of heavens and sees the manifestations of truthfulness.

The divine message is heard only at the Horizon of Equilibrium.

Hazrat Moulana Shah Maghsoud Sadegh Angha, A Meditation: Payam-e-Del, Translated by Nahid Angha, Ph.D. San Rafael, CA: Phoenix Word and Press, Publisher, 1994, pps. 5-6.

Sufism: An Inquiry Vol XVII, No. 2

20

Rhythms of the Heart: Sheikh Mahmud Shabestari From Ghulshan-i-Raz

Sweep away all from the house of your heart For the Beloved to reside She reveals her beauty when you are naught So void yourself from the house of heart

Mahmud Shabestari was a fourtheenth century Persian Sufi poet, whose most famous work is the mystical poetic journey into The Secret Rose Garden (Ghulshan-i-Raz) Translated by Dr. Nahid Angha

21

Sufism: An Inquiry Vol XVII, No. 2

Sufism: An Inquiry Vol XVII, No. 2

22

23

Sufism: An Inquiry Vol XVII, No. 2

Protect and honor the Earth for the Earth is like your mother.

- Prophet Mohammed Peace be upon him

Sufism: An Inquiry Vol XVII, No. 2

24

PA R A B O L A Quarterly Magazine

{Where Spiritual Traditions Meet}

(128 Highly Illustrated Pages)

Subscribe Today

US (Full Year) Print $24.95 / Digital $19.95 / Both $34.95

1.877.593.2521�www.parabola.org

25

Sufism: An Inquiry Vol XVII, No. 2

URI (United Religions Initiative) is a global grassroots interfaith network that cultivates peace and justice by engaging people to bridge religious and cultural differences and work together for the good of their communities and the world.

Visit uri.org for more information

cing

du intro

Sufism: An Inquiry Vol XVII, No. 2

26

Science, Religion & the Self

Ibn 'Arabi on Self-Knowledge

by Nikos Yiangou

“I am one of those who acknowledges the existence of the soul and it is not correct in my opinion to ever maintain that it can die in relation to its qualities, and this is because of my knowledge of its realities and its place.”

- Ibn ‘Arabi Knowledge of the self is often understood to be a process of transcending or even shedding one’s individual self in order to become identified with the One Self.

Ibn ‘Arabi confirms, in the beautifully concise expression that has come to summarize his thinking – that of the Oneness of Being – that this is indeed the case, since all creations are self-disclosures of the One Self and thus every self is nothing other, and witnesses nothing but a single identity which has disclosed itself to itself.

But in order to witness this oneness in its every aspect we are enjoined to affirm both transcendence and immanence – our unique position as human beings is precisely that we possess a nature capable of unifying the two aspects of the Real’s self-disclosure, that of the spiritual and the material, the transcendent and the immanent, the interior and the exterior.

This largeness of nature remains for most humans only as a potential, and if not realized and understood we do not progress from the condition of the “lowest of the low” to achieve our fullest potential, that of identification and unification with the One.

27

Sufism: An Inquiry Vol XVII, No. 2

The spiritual journey is therefore also an alltoo human embodied journey which includes the manifest sensory realm of bodily sensations, feelings, thoughts and imaginal events. All are included in the spectrum of experience that is self-discovery. This fact is easy to overlook; we are acutely aware of our own shortcomings and the chaos of our interior lives, and it is not always easy to reconcile a so-called “spiritual” life (which can often be confused with piety) with that of daily life.

It becomes especially important not to diminish or underappreciate the so-called “limited” individual self in favor of its ultimate transcendence to a more favorable (usually imagined) version of our selves. Ibn ‘Arabi alludes to the subtlety of this situation, in which he makes clear that the journey of the self takes place entirely within the individuation – all progress, knowledge and witnessing takes place in, from and to one’s own self.

“In this journey I gained the meanings of all the divine names. I saw that they all go back to one Named Object, one Entity. That Named Object was what I was witnessing, and that Entity was my own existence. So my journey had been only in myself. I have provided no indication of anything but myself.”

- Ibn ‘Arabi

Ibn ‘Arabi never tires of referring to the hadith “Who-so knows their self knows their lord” as a framework for self-knowledge and for the liberation of the self in its ultimate identification with the One Self. His teaching on self-knowledge always takes place in the context of the Oneness of Being; if we accept that only one thing exists, it follows that each individual human is in reality a self-disclosure of a single being (wujud), whose emergence is simultaneously a spontaneous “finding” (wajid), or uncovering, revealing, of its own identity.

If the self is thus one face of the many faces of the Real, then by following and investigating our own selves we recover our original nature.

This discovery is always and forever according to one’s own unique self, which we do not transcend or transform in any real sense, since it is no other than an expression of the real Self and we have never been separated from it – we simply realize what we truly are, and always have been.

Knowing (m’arifah) the self in this way is a direct and internally accessed knowledge, and

more akin to recognizing; unlike the rational knowing of the mind (‘ilm) which is external or transmitted knowledge, this type of knowing is an anamnesis, a recalling, recognizing or remembering of our own reality, and through knowing our own reality we come to know the Real. And, we are reminded, any limits that we impose on ourselves as to what our potential truly is, is not at all the true situation for those seekers who undertake the journey to true selfhood: “The self (nafs) is an ocean without shore. Observation of it has no end in this world or the next. It is the nearest guide [to reality]: the more one observes it, the more knowledge one has of it, and the more self-knowledge one has, the more one has knowledge of one’s Lord.”

- Ibn ‘Arabi

Nikos Yiangou holds a Master’s degree in Transpersonal Psychology from ITP, and works as a manager of enterprise web publication and globalization systems for a Fortune 500 company. He is currently President of the United States branch of the Ibn ‘Arabi Society, which promotes the teachings and translations of this great spiritual teacher through annual conferences, seminars and publications. He writes and speaks on the topic of human development and transformation, and is particularly interested in the hermeneutics of Ibn ‘Arabi’s teachings for the postmodern era. He is an ongoing student of the Beshara School in Scotland.

Sufism: An Inquiry Vol XVII, No. 2

28

Faith Iman

by Elizabeth Miller, PhDc

This work is a reflection on courses offered by Shah Nazar Seyyed Dr. Ali Kianfar in the spring of 2015 on understanding the Qur’an, Hadith and Bible.

29

Sufism: An Inquiry Vol XVII, No. 2

Faith is the root of personality, and as such, weaves the texture of society, standing at the frontier of civilization. If we understand the root of faith, we can correct society in the right direction. This understanding is not about East or West, one society or another, but about understanding exactly the culture of human being as it is supposed to be - in harmony and balance, with itself and with its Origin.

When faith enters the marketplace, and is used as a source of power in the external world, it becomes a way of manipulation, deception and display. Faith here becomes about real estate and visible demonstrations of power, where structures and buildings begin to appear on the best corner of every city in every country, yet the internal structure of the human being goes unaddressed and unattended.

It is not enough to observe the modern landscape of religion and reject faith outright and altogether. We need to understand the reason for this impulse to reject and the solution. The reason to attend to our ideas about faith is not because God or anyone else, makes an edict, but because faith creates a question for human beings, and one who can research the self in the way of faith can research the self in the way of eternity, discovering knowledge within knowledge.

Sura 76:1 of the Qur’an says, “Surely there came over man a time when he was nothing that could be measured.” This verse is a question for human beings. It asks, have you ever thought about your being? Have you ever been aware of, considered, the time of your being, and your Origin? Have you asked what there is beyond this physical life, and all of its decoration? If there is no precedent, and the human being comes into this physical world by accident and

Potential is when you can activate every cell of your system into Absolute knowledge. The wisdom of the universe is as the Tree of Life. It can and should be as a companion, not to touch, but to understand. Wisdom puts everything in the right place, and needs no alteration.

Sufism: An Inquiry Vol XVII, No. 2

30

New Courses Coming Summer 2016!

Through the Holy Qur’an, Hadith and Bible

Over three Sundays 5/22, 6/5 & 7/3 Understanding the Qur’an 1:00 - 2:00 pm Hadith 2:15 - 3:15 pm Understanding the Bible 3:30 - 4:30 pm These classes provide reflections on holy books by a wise Sufi Master. They will provide a valuable resource for people of all religious and spiritual traditions who are seeking to deepen and enrich their own understanding and spiritual practice. $30 for any one of the three-week series; $80 for all three series Reserve a space, send a check made out to IAS to the address below or call (415) 382-7834

Institute for Sufi Studies 14 Commercial Blvd. #101, Novato

31

Sufism: An Inquiry Vol XVII, No. 2

with no prior trace in the universe, what can we expect from the future?

As the Qur’an makes clear, when the goal for research and understanding is eternity, you are concerned with your being in a different way. To look for the point of beginning and of being in eternity is to move toward one’s potentiality, leaving behind a world of comparison and calculation without basis, for the precision and calculation of the universe itself.

It is this measure upon which human beings can rely, and by which the human system itself is structured.

Are we awake to this?

If we are awake, “Who am I?” should echo within so that the whole universe can hear, so that the question reverberates in such a way that it is a question from the universe itself; so that it is from the universe that there comes this question. If this question comes in this way, it will be by Absolute knowledge that the answer also comes. To discover the nature of knowledge and that the whole of creation is available; and when “Who am I?” is asked with complete focus, with every cell of our being, nothing but knowledge and wisdom can be accepted and heard in answer.

When we are truly asking “Who am I?” in this way, with the fullness of our being, we begin to step away from the clothing of our physical life, and surface layers of our being to explore the health of our soul. Are we preparing ourselves to know what lies beyond?

Can we really sleep or rest before we find the answer?

Human beings have the opportunity to close the door to ignorance and to live in the way of knowledge and wisdom. The more respect you have for yourself, the more open you are to hearing more about yourself.

When the Qur’an emphasizes in Sura 76:1, “Surely there came over man a time when he was nothing that could be measured,” it is to say to the human being, you are the first question, and you are the final answer.

Every cell in the human being is a body of knowledge, if you are aware.

If we swim in the ocean of being, yet spend all of

our time attending to all of the other fish, and like a big fish, eat and eat those that are smaller to fill ourselves, in the end, like the aged whale, we will only become food for the fish, completing a cycle that only begins again, and then again. We could, however, be the ocean itself. We could break the cup and become that which it holds. The address of life is within the soul. It is constant from every direction, even in the stone that somehow bears the leaf coming forth. Are we identified with life or with the stone?

Potential is when you can activate every cell of your system into Absolute knowledge. Divinity is not found someplace else; it is wrapped within every cell. Rather than reject faith, we can come to a solution. This solution is never to accept anything under the name of God except the knowledge of God. And the place to look for this knowledge is inside one’s own self, and no place else. Under the guidance of a knowing teacher, one can learn to locate his or her address in eternity.

The wisdom of the universe is as the Tree of Life.

It can and should be as a companion, not to touch, but to understand. Wisdom puts everything in the right place, and needs no alteration. In this way, judgment can only be the job of wisdom, which alone can recognize what is good (in balance), or what is has lost its state of equilibrium, making slow progress, when it could be just right. Wisdom should flow from your heart, where we find the root of the body itself, and which never dies. The rule of knowledge and wisdom already is set within our system.

Faith and spirituality do not operate on a scale or on percentage. It is not a system of bargaining or partiality. There is no “almost” faithful; either it is or is not. The gateway of knowledge does not open for any percentage, and complete purity is the only way of access. The line is narrower than the eye of the needle; and is there.

Sufism: An Inquiry Vol XVII, No. 2

32

Poetry

This book is available for purchase online and through the International Association of Sufism

Powerfully magnetic, Caravan introduces and accentuates the omnipresence of the ultimate human art form: the gift of love and divine attraction, founded in the heart of every being. Ignited throughout the experience and reflection of 50 elegant autobiographies, Caravan exemplifies the energy of such magnetic attraction, beyond the dimensions of time and space. - Munir Hedges 2015, softcover, 250 pages with an additional collection of photographs.

33

Sufism: An Inquiry Vol XVII, No. 2

The demonstration of unity is: every aspect of life on the chart of existence, From particles and thoughts to waves and whole flocks of birds So become more trustworthy, I try

by Kamal José Canção

Kamal José Canção was born under a peaceful waning crescent moon in a small village near the coast of Syria.

Sufism: An Inquiry Vol XVII, No. 2

34

Sufi Women Luncheon When: Saturday, November 7, 2015 Time: 9:30 am to 11:30 am

350 Smith Ranch Road, San Rafael, Compassion & CA

Where: The Club at McInnis Park

Learning from $25 a Fee: $30, Students/Senior Life among Birds w/ Michelle Raffin

Space is limited. Pre-registration is required by November 1st, 2015.

On Saturday morning, November 7, 2015, SWO hosted a successful and breakfast in please For well-attended reservation and payment San Rafael, California with and activist Michele call:author 1-415-472-6959 Raffin. Michele’s journey rescuing one bird or started registerbyonline: ias.org/swo and has evolved one of the largest exotic bird sanctuaries in the United States. Michele talked about her latest book, The Birds of Pandemonium, an enchantby motherhood and then a very unexpected turn of ing story which offers rare insights into how following events occurred when she found an injured dove on a passion can transform not only oneself but also the the side of a road – tending to that dove changed her world. life dramatically. Before long, Michele described how Mary Granick, a member of SWO Program Commitshe went from rescuing one bird to rescuing many. tee, welcomed the attendees to the breakfast meetNot only did she begin rescuing birds, but also being by sharing some updated information about the gan housing them. She soon developed a reputation ongoing work of SWO and its founder, Dr. Nahid Anin the birding community as being a soft touch who gha. She introduced SWO as a significant forum for all would take in troubled birds no else wanted from women, with seventeen chapters around the world. shelters and private breeders. She told us about her Nancy Carroll, another member of SWO Program “Charlie Brown method” of selection, which involved Committee, talked about how SWO works in support her taking in the most unadoptable birds and askof other humanitarian organizations, such as Amnesty ing herself, “If I don’t take them, who will?” She startInternational. SWO has devoted time and financial ed taking in finches, injured lorikeets, and African support towards many humanitarian organizations cranes. She mesmerized the audience with how she working towards human rights, immunizations, clean learned and observed how birds fall in love, mourn, water, education and more. rejoice, and sacrifice; she described how birds have Leili First, Ph. D., of the SWO Program Committee, a sense of humor, invent, plot, and cope. Michele talked about Michele’s contribution to the world of reported that birds can teach us volumes about the bird conservation, and then invited Michele up to the interrelationships between 6SHFLDO *XHVW 0LFKHOH 5 humans and animals. podium for her presentation. Michele, a former venture capitalist in the Silicon Valley, obtained her degree in the 1980’s from Stanford Graduate School of Business. Her career in business was briefly put on hold

SUFI WOMEN ORGAN

Brea

Presen

SWO N

6Xˉ

0LFKHOH WKH %LUG

35

Sufism: An Inquiry Vol XVII, No. 2

When: Saturday, November 7, 2015

2015 Campaign in Support of SB1221 Expanded Learning Enhances Student Success California Department of Education Initiative

Take Action and help VFJ reduce the “nutrition gap” in the Greater Bay Area!

Millions of children in California qualify for a reduced price lunch or a free lunch meal, however about 4 of 5 children are missing out on meals. Voices for Justice will be donating collections received to a local school that provides services to low income communities. Help Voices for Justice to keep children learning and growing by supporting meal programs. Voices for Justice (VFJ) is a department of the International Association of Sufism, a non-profit, United Nations, NGO-DPI. Donate your contribution of $50; $100; $250; $500; any amount $ to IAS: Voices for Justice: Checks payable to “Voices for Justice” or pay via Credit Card - Number:_______________________________ Expiration date:__________________ Your name:________________________________________________________________________________ Your address:______________________________________________________________________________ Phone number:_______________________________ Email:_________________________________________ Mail to: IAS/Voices for Justice: 14 Commercial Blvd., Ste. 101, Novato, California, 94949, USA International Association of Sufism is a non profit 501 c, and your contribution is tax deductible to the extend permitted by law.

Sufism: An Inquiry Vol XVII, No. 2

36

Poetry in Memoriam: Dedan Gills

Dedan Gills transitioned peacefully in the company of his beloved wife, Belvie Rooks, and three sons, Dedan Jr., Tranell and Mansa on December 20, 2015, at the age of 70. During his stay at the Zen Hospice Project in San Francisco this past fall, he could often be found sitting quietly in the backyard gardens, joined by hummingbirds and ravens as he wrote poems and reflections. Dedan’s poems have appeared in Sufism, an inquiry over many years, and he was a featured presenter at the IAS Building Bridges of Understanding Series, speaking about human evolution through the metaphor of jazz. Dedan was also a founding member of the poetry slam collective Avay-i-Janaan, and presenter at the Songs of the Soul Festival. Among his last lines of poetry completed in the garden, Dedan wrote: “Music is my medicine, kindness is my song.” It was a message he practiced throughout his life, even signing each of his poems, “Your Comrade in Kindness, Dedan Gills.”

Dedan was born on August 21, 1945 in Watts, CA to Elizabeth and Dudley Gills. Old friends and siblings note that even as a young man, Dedan’s kind manner touched the heart of every person he met, and he was known throughout his life for his constancy, humor and listening ear. He was co-founder of the W.E.B. DuBois School in Los Angeles, and was instrumental in the formation of the Black Student Alliance in Southern California, an organization that had deep historical impact on the evolution of the Civil Right Movement. Dedan was heavily influenced by Dr. King, Nelson Mandela and Malcolm X, and shared their unrelenting commitment to human right and human dignity. He identified himself first and foremost as a student of life, interested in connection and in the location and cultivation of common ground.

With Belvie, Dedan co-founded Growing a Global Heart and pioneered the idea of “Green Recovery” – a concept that combines the stewardship and restoration of urban areas with circles of engaged and intergenerational dialogue. Inspiration for this work arose in Ghana, where Dedan and Belvie were married in 2007, and in response to a visit to El Mina slave dungeon, and awareness of the millions of unremembered women, men and children sold and enslaved there over 300 years. As they stood on the shores of Accra, a question arose through Dedan: “What would healing look like?” A bright vision then came that combined ecological and social justice in a “‘greening’ of the inner and outer spirit, and that included

37

Sufism: An Inquiry Vol XVII, No. 2

the symbolism and engagement of planting a million trees along the Trans-Atlantic Slave Route and Underground Railroad. Tree planting efforts began in Selma, Alabama, and have continued so far in West Africa; Colquitt, Georgia; Los Angeles and Oakland; and included children, teenagers, parents, and grandparents.

For the past twenty years, Dedan served as a role model and mentor, with particular interest in helping those experiencing homelessness, drug addiction, incarceration, and with eyes always on the power and potential of every human being. He traveled extensively to participate in international conferences on conflict resolution, peace and global healing in locations from Russia to Bali, and was Associate Producer of Watts Up!, a documentary film about a young man’s transformative journey of self-discovery. Dedan and Belvie also served as mentors for projects including Trees 4 Life and the DetermiNation Group at United Roots in Oakland, and as Executive Producers for the recent film The Everlasting Coconut Tree. They are also featured in the upcoming film project The Power of Love.

Dedan’s poems and writings continue to touch hearts with their rhythms, vision and keen observation of life’s cycles and fundamental connectivity. He was a founding board member of Pseads, a nonprofit working at the intersection of health, education and ecology. Through Pseads, Dedan’s poetry and teachings are reaching thousands of elementary, middle, high school, and college students, and other communities each year, and growing, helping to affirm the inner lives of young people, and to awaken the inner strength in students of all ages. In addition to Sufism, an inquiry, Dedan’s work appears in Global Chorus: 365 Voices for the Future of the Planet, and a collection of his hospice writing, Dancing at the Edge of Infinity: Hospice Writings, Poems and Reflections, is forthcoming.

An overview of Dedan and Belvie’s Growing a Global Heart vision and work is also included in an essay by Belvie entitled “Healing the Wounds of Slavery and the Planet: An Evolutionary Perspective” featured in Ecological and Social Healing: A Multicultural Approach to Women’s Voices, due for publication this spring.

Dedan is survived by his wife, children, stepchildren, sisters, brother and grandchildren, and preceded in his passing by his parents and two sisters. His love and legacy live on in individuals and communities all over the world who will remember always his wise and kind way, insatiable generosity, curious nature, and unyielding belief in the human spirit.

1945-2015

Sufism: An Inquiry Vol XVII, No. 2

38

Dancing on the Edge of Infinity Witnessing The We of Us While Discovering a profound experience

of Togetherness.

The merger of Dimensions

Me, Myself and I The Sacredness

of the number 3 The circle squared The recurring Spiral

the number 9 ... The Infinite Chasm Music is my medicine Kindness is my Song

A Song as elusive sometimes

as the shadow of the hummingbird Dancing in the Wind.

by Dedan Gills

39

Sufism: An Inquiry Vol XVII, No. 2

Sufism: An Inquiry Vol XVII, No. 2

40

Visual Poetry

Light Seeks Light Photographs and Reflections

by Michael Stillwater

Returning home to the safe harbor of beauty, again and again.

Allowing an ageless quiet to penetrate,

allowing the aching body

to grow serene.

Allowing the ripple of the stream,

rustle of wind and whine of cicadas

to envelope any untamed thought.

Mountain air filling and emptying

the twin balloons of lungs, Alpine light pouring through watery eyes.

I sit amidst lakeshore grass as rays of ebbing daylight cast a soft glow upon the mirror-like surface. A cloud parade whimsically dances to uncharted music of birds and occasional breezes. Pleasure craft lay anchored above their reflections, no sign of humans to be seen.

A solitary sense of communion unfolds.

Lake of Dreams Klontalersee, Switzerland

41

Sufism: An Inquiry Vol XVII, No. 2

Sufism: An Inquiry Vol XVII, No. 2

42

43

Sufism: An Inquiry Vol XVII, No. 2

When in pursuit of images as a photographer, the inner hunter is awake. An intuitive sense is active which allows a bypassing of countless vantage points without the need for response, trusting that when an opportunity arrives which holds a balance of desired qualities, something inside will know.

A shaft of light streaming through

the forest canopy; Layers of alpine ridges woven

through with a rolling mist; Floral wisps creating a

multi-hued corona

around a solitary rose.

Beauty and harmony

display themselves

everywhere and anywhere, in the balance of dark and light,

in geometric ratios

and proportions.

Morning Falls IV Diesbach, Switzerland

Sufism: An Inquiry Vol XVII, No. 2

44

A frozen lake covets unseen mysteries.

How might such brittle cracks mirror

a different kind of brokenness,

the everyday veneer

which deftly covers hidden worlds

waiting to be known?

What willingness does it take to dive beneath

the surface of everything?

What calls for this moment-by-moment recalibration of attention to the plethora of surrounding details?

The variety of abounding wonders never fails to curry favor from a heart-mind seeking a new vision.

Cracking Ice II Obersee, Switzerland

45

Sufism: An Inquiry Vol XVII, No. 2

Sufism: An Inquiry Vol XVII, No. 2

46

When a vista calls me to stay, to pause and explore, it is not accompanied with a fanfare of trumpets or sense of exaltation, but a simple knowing and a relaxing into the moment.

Overlooking the Basilica di Francesco d’Assisi, the Sisters’ garden is a quiet harbor of refuge

and reflection.

Olive and fig trees share earth with rose bushes,

and everyone gets along.

The birds happily visit whenever possible, having long ago discovered this repository

of edible delights.

In the Rose Garden Assisi, Italy

47

Sufism: An Inquiry Vol XVII, No. 2

Sufism: An Inquiry Vol XVII, No. 2

48

49

Sufism: An Inquiry Vol XVII, No. 2

Lakeside moment,

end of day.

A place to sit and reflect upon what has been,

is, and yet will be.

Light upon the path.

Here is a good place to spend some time, bringing different viewpoints into focus.

A perch for visual meditation upon beauty in all directions and distances. From the widest viewing angle, in which the grandest spectacle may be appreciated at length, to the nearest blade of grass - all points of view are invited as guests of my attention.

Bench of Dreams Melide, Switzerland

Sufism: An Inquiry Vol XVII, No. 2

50

Where is the light at the center of everything?

What illuminates the most delicate citizens of creation? Beyond myriad distractions, may I remember the simplicity at the heart of it all, the beauty in the core of each moment.

Even in one singular direction, the variety of nature is endless.

Shifting the ring of focus brings to life a panorama of expressive beings - whether growing fresh from the earth or baking for eons beneath the sun - each subject in turn a perfection of shape and color, a distinction of name and form, from the infinite one to the multitude.

In the Grove V Assisi, Italy

51

Sufism: An Inquiry Vol XVII, No. 2

Sufism: An Inquiry Vol XVII, No. 2

52

53

Sufism: An Inquiry Vol XVII, No. 2

How long does the journey take? How far does the tunnel go? Just when a moment of respite seems to arrive, the awareness of yet-unwalked-territory once again appears.

Often longer than expected, sometimes further than desired, the way will be met

step by step, breath by breath.

Assisi Sunset Assisi, Italy All photography Š 2015 Michael Stillwater

Michael Stillwater is an artist whose work derives inspiration from a universal spirituality, the underlying Great Song of life. An award-winning filmmaker (www.songwithoutborders.net) and photographer (www.stillwatercollection. com), his chants and intuitive music are beloved internationally. (www.innerharmony.com). His co-produced audio book, Graceful Passages: A Companion for Living and Dying, combining cinematic music with the spoken messages of spiritual teachers, has helped thousands to create sacred space around life’s fragility. He resides in Switzerland with his wife, contemplative psychologist Doris Laesser Stillwater.

Sufism: An Inquiry Vol XVII, No. 2

54

55

Sufism: An Inquiry Vol XVII, No. 2

a poet’s journey

Literature Review

into Sufism

Charles Upton was first and perhaps continues to be most well known for his poetry. He was born and came of age as a writer in San Francisco during the waning sensibilities of the Beat movement and the prestige of City Lights publishing. In his working years he was politically active and spiritually seeking. Eventually, at the age of 40 he turned in to Sufism and its journey of the heart. And overtime he has begun to increasingly identify as a writer and practitioner in this way. His most recent works include Day and Night on the Sufi Path. In this text he provides a detailed organization and summary of what he has learned as a student along the path he has travelled, with careful attention and reflection, for nearly 30 years.

Upton lays out affecting descriptions for the theological landscape of an inherently peaceful, compassionate, respectful and deeply private religious practice. His discussion on nafs is particularly apt in the early chapters, and his attention to the inseparable relationship between the changing world around us and the stable, unchanging and unseen reality hidden within provides substantive illustration to the fine veil between the world of suffering and the invitation into the way of unity (Tasawwuf) by degrees of spiritual development (known in Sufism as the stages of the heart). Even his appendices offer some important considerations, for example concerning the sometimes-confusing nexus between what it means to be a Sufi committed to a practice within the depths of the heart while also navigating the experience of being a human subject in a complex and politicized global community that is constantly under the influence of the swirling cooption of language and rhetoric for ulterior motives. However, this book is most useful in its moments of self-reflection and self-honesty, whenever it is clear Upton has dealt very directly with the landscape about which he describes.

The only limitation to this text is revealed in Upton’s own confession that, “I am not a shaykh… I am someone with a facility for expressing metaphysical ideas and with some insight into spiritual psychology who has been on the Sufi path for the past quarter century,” but without the authority to speak, “out of His realized and established authority [which]… carries the power of its own realization, deeper than words, deeper even than silence.” Perhaps though this admission is itself a mark of distinction, in the way it serves as a demonstration of one student’s striving for ultimate understanding and final submission. Day and Night on the Sufi Path is frequently enough insightful and practical, and Upton, the student, is inspiring throughout.

I will show them My signs simultaneously and without division - on the horizons and in their own souls [Q. 41:53]

- qtd. by Charles Upton

Day and Night on the Sufi Path Sophia Perennis, Kettering Ohio, 2015 242 pages

Sufism: An Inquiry Vol XVII, No. 2

56

L

g

in m o

C

AL F this

AFTERNOONS

IN THE SILENCE OF

ETERNITY with

avay-i-janaan echoes of the unseen

featuring

Rumi

Hafiz

& Omar Khayyam (415) 472-6959

original and in translation rap

IAS.org $10 pre-registration available online

poetry music

science and listening

SAT Sept 10

@

57

Sufism: An Inquiry

3:00

Cultural Integration Fellowship San Francisco Vol XVII, No. 2 by Golden Gate Park

New Release This book is now available for purchase online and through the International Association of Sufism

Sarah Hastings Mullin, Ph.D is a licensed psychologist who works with young adults, couples and with families after divorce.

She holds a second-degree black belt in Aikido.

study and practice Ongoing monthly groups in Palo Alto and the East Bay

Introduction to Sufism led by Sheikh Jamal-eddin Lawrence Granick, Ph.D.

We will begin with basic practices and studying the teachings of Sufi masters Seyyedeh Nahid Angha, Ph.D. and Shah Nazar Seyyed Ali Kianfar, Ph.D. Dr. Granick is a senior student of Uwaiysi Sufism under the guidance of Dr. Angha and Dr. Kianfar.

To learn more, please contact me at (510) 559-9284 or jamalg@sbcglobal.net

Sufism: An Inquiry Vol XVII, No. 2

58

40 Days Practice

The path of life has simple and yet complicated ways.

– Moulana Shah Maghsoud (Psalms of Gods, 8)

Quest Into the Heart of Eternity

by Joseph Francis

According to an unpublished manuscript by Sufi master Dr. Nahid Angha, there is a way for “discovering the infinite [and eternal] reality within the heart of the finite world.” When human beings look at the destination and mystery of eternity as a unified and ultimately indivisible abstract quality of existence, one must recognize that the starting point of this quest begins with the condition in which the human being finds herself in this world surrounded by many temporary things that we study and desire to possess. Even our own bodies experience stages of change along a line from what appears to be a point of birth to a point of death. The question of (and quest into) what is unity, then, rests itself first in the problem of this multiplicity and the changing relativity (which philosophy and science have created into a dualism that separates many kinds of “this” from “that”). It is from this condition precisely that the experience of loss (as things change) reveals the phenomena of suffering; and mirroring from this condition the question of heaven (as a linguistic signifier for an eternal unity) arises as a potential solution to temporality. To speak of unity and eternity (or even heaven), though, is not practical merely as a theoretical concept, as a philosophical idea (in terms of “hope”), or by the way of trending cultural terminology. If eternity is, then it must be a unity without the possibility of division, argument or changing cultural times. Dr. Angha had written in this manuscript that, “If scientific inquiry can ultimately unveil the mystery within the core of the indivisible element, probably a new door of understanding will open towards those hidden realities.”

So what does it mean this eternity, and how does one come to know it by this door that already exists?

Dr. Angha notes that there have developed multiple disciplines for the cultivation and discovery of knowledge. By degrees, there are the disciplines of theology, philosophy, science, and mysticism, each

59

Sufism: An Inquiry Vol XVII, No. 2

containing its own tools and processes. And each of these has its own conceptions on eternity.

The theologian bases understanding on lineages of commentary and religious suppositions. A philosopher uses reason and conjecture to find argument for and against the eternal. Scientists, subject to measurements of the changing universe and the limitations of instruments for external observation, reach only the horizon of eternity as a possibility and hypothesis.

Mysticism, the most difficult and demanding of the four, alone achieves through direct inner perceptual and scientific measurement the reality of eternity as a rule and indivisible point of unity.

While there are many great contributions to human society from each discipline (and cooperation between them), if we wish to understand and discover what is eternity, then we cannot rely upon commentaries, conjectures or possibility; ultimately, leaving us only the narrow path of mysticism to make that destination. As Dr. Angha’s father, the 20th century mystic Moulana Shah Maghsoud invoked about the narrowness of this journey, “Praise be to the Wise and Eternal… and salute to [the Prophet] who is the proof of [this] straight path (Psalms of Gods, 1).”

Along the journey of life, human being experiences many figurative peaks and valleys, both arduous way stations to arrive at by either rising up or down emotionally. Most people, nearly all in fact, find some point at which they say, “This is good enough for me.” This good-enough-satisfaction takes many forms, such as appearances of family, good income, a large house; and also more abstract forms like compassion and service to a cause, love of another human being, or the pursuit of information as a form of expertise. For the mystic, none of these are suitable destinations, even as they may be appropriate stages along the way. The great mystic poet Attar wrote about this in an epic song called

Ultimately, it is “you� whom you are searching for: the book of the Divine, and the true essence of your being is the Divinity within you: so worship not the unknown, but find the truth of Being within.

- Nahid Angha, PhD

Sufism: An Inquiry Vol XVII, No. 2

60

The Conference of the Birds. The many birds of this conference represent human beings. Collectively, they are invited to make the journey to eternity and a guide (the Hoopoe) is found who has achieved the destination and knows in full knowledge of its existence, having already been there, and thus how to make the passage. Many consider to start the journey. Most quit immediately. And stage-by-stage one after another arrives at a peak or valley and says, “This is enough for me. I can go no further.” Eventually, a very small number succeed, the rest condemned to the station of existence at which they said, “This is good enough.” Attar’s rhythmic outline for the mystic journeyer is delineated in even greater detail in Ansari’s Stages of the Sufi Path, which Dr. Angha has translated: Those thousand stations [that] are the ‘stopping places’ which are travelled by those who are journeying toward [eternity]… ascending [by] degrees… [until] honored [they are] received (74) Moulana Shah Maghsoud describes these individuals (who do not settle on “this is enough”) as enjoying “the blessings of Being. They live in their own time and do not harvest their crops too early.”

And Dr. Angha notes in her unpublished manuscript that over time these mystics and teachers travel to different lands carrying the knowledge and doorway to eternity with them.

The point is that if we find ourself as we do in the gardens of life we are surrounded by many things, many crops (all maintaining many qualities to experience). There are many ways to move about this garden, and many places where we can settle in and call home. And while every thing can be deduced to arise from some common origin (by reasons of theology, philosophy and science) there is only one point by which human being can return to that origin in eternity. As Jesus has said, “Straight is the gate, and narrow is the way… and few be there to find it (Matthew 7:14).”

Throughout the ages, many explorers have organized and found financing for expeditions to discover the portal into eternal life, from desert caravans to conquistadores and wandering monks. We can still see the residue of these “promises” in territorial claims. And we can to a degree see the extension of these expeditions in modern science, from biochemistry and genetics to astrophysics. These are all very expensive endeavors, but everyone of them arriving eventually at some horizon that cannot be crossed.

Many very disastrous conflicts arise as a result of

61

Sufism: An Inquiry Vol XVII, No. 2

these claims for temporal achievements.

Instead, mystics have consistently sung into the world that you can take nothing with you to eternity and that this eternity (also called heaven among other things) is available right now within. And they say that it is not by supposition, conjecture or hypothesis, but by their own direct experience that they have arrived in eternity. “Come follow me,” they say, “I know the way. I have been there,” and, “You already have everything you need to make it.” According to Dr. Angha in her manuscript: When the Sufi begins his journey, the question of duality and unity remains only between the Sufi and his heart. The Sufi and his heart are to step out of the field of duality, entering into the realm of unity, where ultimately the heart remains and the Sufi dissolves, so the heart becomes the all seeing, the all hearing, and the truthful; heart does not lie in what it sees (The Holy Qur’an).

The first decision to make the journey of life, then, is by whether one is committed to the ultimate destination or to “this is good enough.” If one sets the intention and commitment to eternity then one must learn to discern between the temporal attraction of things in the universe (duality that is either concrete or abstract but always changing) and the invisible gravity of eternity, calling, by the law of attraction and harmony, from the heart of unity to the heart of every being in the chart of the universe.

The law that brings these two, the Sufi and the heart, into unity is the principle of attraction; the law that brings all creation together. In the language of Sufism attraction or love has been likened to the spine of the book that holds the pages of the book together (Dr. Angha, unpublished).

Importantly, and ultimately, one must recognize that there is no separation between the seen manifestations of life and unseen unity. In the words of mystics who have gone the distance: Deep secrets of existence are discovered through the mixture of hidden and apparent agents, and man learns the principles of eternity through following such a path. In the heavens of God, birds fly with the same hidden and apparent wings. When short-lived attachments of a human being rise to their highest level, they but cover celestial events from his eyes. Desires blinker the sight of the heart, and elegantly garland ignorance for human perception (Shah Maghsoud, 6).

Looking at beautiful world of nature with its magnificent designs, harmonious melodies, col-

orful reflections, time/space dimensions, sometimes we become mesmerized by such beauty that all we see is dimensions and designs, forgetting the root that is present at the heart of a seed, hidden at the heart of nature, being nourishes by the same nature, so it can open its shell, stretch out its arms towards the sun light, rise above the dust and bring its potentiality into actuality (Angha, unpublished).

through the eye of a needle. That is to say not even a microcosm of a human being’s storage of memory can make the passage (no carry-on, no wallet, no vanity case). In the words of this contemporary mystic, master and guide, Dr. Nahid Angha: We exist within a world, the world of matter into which we are born and into which our bodies shall die, but as human beings we are aware, and our awareness can reach beyond the domain of the physical world. To know just that is to begin to perceive our human awareness as a key to unlock the gateway to realms that lie beyond the physical world (The Journey: Seyr va Soluk, 25).

All these beautiful manifestations,

dimensions and designs Are just the reflections [of eternity] (Hafiz).

Thus we can see duality as the beginning condition for human being to make the journey to unity.

The condition of duality sets the rule for imbalance and balance. Imbalance is the common condition in which life at first appears to exist as human being’s mind develops a sense of self.

Balance, though, not as a relative position but as an absolute (stable) constant, is the point at which eternity is reflected as an indivisible unity. Mystics say that this path is harder and smaller than passing

Angha, Nahid. “Destination is Eternity.” Science and Non-Duality Conference,

San Rafael, 2009. unpublished.

Angha, Nahid, The Journey, Seyr vo Soluk. San Rafael, CA: IAS Publications,1991.

Angha, Nahid. Stations of the Sufi Path: The One Hundred Fields (Sad Maydan)

of Abdullah Ansari of Herat. Cambridge, UK: Archetype, 2010.

Shah Maghsoud, Moulana. Psalms of Gods: Avaz-e-Khodayan. San Rafael, CA:

International Association of Sufism Publications,1991.

rocky valley AIKIDO DOJO We are a traditional Japanese martial arts school. We have a comprehensive approach to teaching open handed, sword and staff techniques. We practice to develop balance, strength, flexibility and power by unifying our body and mind. We explore the way of reconciling conflict by encouraging balance and harmony. This is why Aikido is often called ‘The Art of Peace’.

Instructor: Jalal Brian Heery, PhD Fifth Degree Black Belt 190 S. Whisman Rd. Bldg. B Mountain View, CA 94041 www.rvdojo.org rvdojo1@gmail.com

Sufism: An Inquiry Vol XVII, No. 2

62

Transformation of consciousness: Preliminary principles for the 21st Century Arthur F. Buehler, emeritus Victoria University, Wellington, New Zealand Introduction For over two decades I have been investigating consciousness in the context of academia. Consciousness is not a concept that is discussed in Arabic, Persian, and Urdu texts on Sufism. It was not until the early 1990s that I ran into a book Consciousness Explained that I started thinking in terms of consciousness. Though it received rave reviews in academia, I immediately wrote the author saying it should have been entitled, Consciousness Fudged. It explained nothing, used pseudo-science, and was written by an armchair philosopher having no experience of exploring his own consciousness. What was appalling was that the author totally ignored the data of contemplative experience over the last 2000 years. In the 20-some odd years since, the academic inquiry of consciousness is still going in circles. Forget about neuroscience, in spite of the hype you may have heard. A neuroscientist researching consciousness is like someone looking for the TV program by methodically taking apart a TV set. We cannot expect that academics will discover much in the future because there is a guild system in place that does not allow for open scientific inquiry into the inner subjective human space, the domain of consciousness.

If you think this is about to change any time soon, you may be mistaken. Here is a humorous (or not-so-humorous) contemporary example. Around 1987, when Tibetan monks first saw neuroscientists putting electrodes all over a monk’s head to measure EEG activity, they burst out laughing. The neuroscientists thought that they were laughing because twenty electrodes on a human head looked strange. They were surprised to find out later that the Tibetans were laughing at the placement of the electrodes on the head when all the actual contemplative activity, as far as the monks were concerned, was related to the heart region. Think of putting a stethoscope on a person’s big toe to measure her heartbeat.

Almost forty years later neuroscientists still apparently have not heard what the Tibetan contemplatives have been trying to communicate to them. As I tell my students, academics know as much about consciousness as cavemen discovering fire knew about electricity.

Contemplative practice is the laboratory for learning about human consciousness Let’s look at contemplatives, and for purposes of this journal, Sufis. If anyone knows about consciousness and post-rational human development it is contemplatives.

63

Sufism: An Inquiry Vol XVII, No. 2

This is where the data is. Contemplatives are starkly different than non-contemplatives. They still the mind and go inside. Here is a concrete example from Nasruddin.

Nasruddin is a very well known wise-fool character.

For those who have not met him yet, this story will let him introduce himself. One evening Nasruddin’s neighbor saw him under the oil light in front of his house looking for something on the ground. Intending to help, the neighbor asked Nasruddin what he was looking for and Nasruddin replied that he was looking for the key to his house. His neighbor asked him where he had lost it and Nasruddin replied that he had lost it inside the house.

“Why aren’t you looking for it there in the house?” asked his astounded neighbor. Nasruddin replied, “It’s dark in there.”

At this point people usually laugh because Nasruddin is often doing something counter-intuitive. But from a Sufi perspective, this is no laughing matter. Just about everyone is looking outside their house for the key to who they really are. For good reason. Who wants to deal with the darkness and cobwebs of one’s ego-self? It is a lot easier and comfortable to look outside. Sufi practice metaphorically moves us upstream going against the habitual denial of who we really are. It is a process of going inside the house and staying there for extended periods. Those who go inside their houses soon discover that a little bit of light dispels lots of darkness.

Let’s tell the same story in modern parlance. Long before the internet, the American novelist Walter Percy commented, “Why is it possible to learn more in ten minutes about the Crab Nebula in Taurus, which is 6,000 light-years away, than you presently know about yourself, even though you have been stuck with yourself all your life?”i Pause for a moment and consider what extended educational experiences you have had in your life that have provided a basis for knowing who you are.

It is extremely unlikely that any kind of primary, secondary, or university education was focused on self-learning. Any self-knowledge came about accidentally over time. Sufi transformative practice is a conscious seeking to learn about oneself. In modern terms this kind of learning is called subjective knowledge. But it quickly becomes more than this, as succinctly summarized in one of the Prophet Muhammad’s sayings, “A person who knows one’s self knows God.”ii To put this inner-focused Sufi realm of subjective knowledge (expanding to infinity) into relief, consider that the vast majority of knowledge in the modern world, and therefore almost all of our learning, is focused on objects. I am reminded of Alan Watts’s book, On the Taboo Against Knowing Who You Are.iii Like most taboos, it is only when someone transgresses this taboo in the contemporary globalized emphasis on object-ive

learning and knowledge by asking embarrassing subjective questions that the taboo becomes apparent. Had there been a level playing field between object-ive and subjective knowing, all of us would have already been educated in some of the technologies of self-awareness before graduating from secondary school. Instead we learned about some combination of modern science, the “social sciences,” and one or more disciplines in the so-called “humanities,” or something else. These disciplines, almost without exception, all focus on the dualistic enterprise of an unexamined subject, the “objective” researcher (a perspectival impossibility), who is studying people, cultures, or physical phenomena as objects.

Anything but self-awareness. Literally anything.

Contemplative practices require many years to master (as a frame of reference, the Tibetan Buddhists estimate forty thousand hours of meditation in their tradition). That’s about the same time I spent on my PhD, 16 hours a day for 8 years. There is no other way human beings know how to investigate consciousness other than going inside and investigating the inner worlds. The requisite learning to orient oneself in the inner world is roughly the same amount of time it takes for a child to start figuring out the outer world.

Contemporary contemplative groups Up to now no contemplative group has developed a coherent map of human post-rational (spiritual) transformation. We have 1000s of stations in Sufism, with all kinds of contradictions, but no one has taken time to refine those stations and articulate how one gets from one to another nor how one determines which station a person is in. If we include transpersonal psychologists, no one seems to be interested in working on understanding common human transpersonal developmental processes. Do contemplatives test the effectiveness of the methodology they use (the transformative contemplative practices)? If they do, I have yet to see any indication that this knowledge is being shared in the Sufi world.

And no one is synthesizing contemplative experience in a way that can be communicated cross-culturally to others. The English language simply does not have the vocabulary or conceptual framework at this point in time to even discuss these matters in a sophisticated manner.

The organized study of these methodologies has hardly begun. Sufis do not seem to be interested in talking about the dynamics of transformative practice with other Sufis, much less academics. The overwhelming majority of scholars engaged in transpersonal psychology (as few as they are) are doing their work philosophizing in armchairs without meaningfully engaging with contemplatives. Everyone is in a closed guild system like alchemists before the advent of modern chemistry.

Opinion Moving out of the ancient spiritual guild system to serve the needs of the 21st century I just came out of 28 years in a guild system – the university. From a humanistic perspective the humanities disciplines in the university system are largely educationally bankrupt. Instead of opening up minds and hearts to see how the politico-economic system is blatantly manipulating the population, students are learning to obey like un-questioning robots. This is how they will succeed in the current workplaces of the world. The university’s guild-like nature perpetuates an intolerant and fundamentalist scientific-materialist quasi-religion that underlies most of the problems we face on earth today as a human race. This is all well masked in the name of progress and science. Although it has pretensions of being multi-cultural and global, in the west it is generally Eurocentric and parochial.

I wonder whether the spiritual guild system is overall the same because it is doing such a poor job of producing and sharing necessary transformative knowledge in the 20th and 21st century. I personally can attest that French stonemason and chef guilds produce amazing results. Sufis and other contemplatives in their respective guilds are also doing incredible work here and there.

Spiritual education is too pressing of a need for just a few effective teachers here and there. This is a methodology that apparently worked in the past but we live in a different world. The institution of Sufism has gone through many developments in its long history and I wonder how it will morph in this century. I have seen firsthand the loss of knowledge in Sufism.

Sufism (and its Iranian equivalent ‘irfan) is one of the religious sciences in Islam, though outside of China you will find it very difficult to find an Islamic school where it is in the curriculum. Needless to say, the materials are either outdated or the teachers are not qualified due to their lack of contemplative experience to be really delving into the texts. The sign of a science being alive is the research that is shared. In the last 100 years there are no more than a few books that have advanced experiential contemplative knowledge in Sufism in ANY language.

Much good work has been done, particularly by Iranians, in making critical editions of manuscripts available in print editions. As a contemplative science in English translation, Sufism is practically dead if you compare it to the work done by Tibetan Buddhists in the last century.

No one has even attempted a western Indo-European translation of Ibn al-‘Arabi’s Futuhat. Thanks to ‘Abdul‘aziz Mansub living in the war-torn Yemen, we now have an Arabic critical edition of the Futuhat. The world waited 770 years for that to happen. Only 13% of Sirhindi’s letters have been translated. This is utter neglect. What is

Sufism: An Inquiry Vol XVII, No. 2

64

even more depressing is that most sufi shaykhs can no longer read and understand these texts.

The academics have not a clue about transformation and consciousness and the guild system in Sufism is not producing enough qualified people to even come close to the demand of a small part of the earth’s 7 billion people. So it is no surprise that now in 2015 we know pitifully little about the process of post-rational human transformation and next to nothing about human consciousness development. Across the board.

Some principles for transforming contemplative practice into a science 1) Laws of consciousness and transpersonal human development apply universally just like the biological and psychological developmental stages for humans. We are way overdue to discover these transpersonal, spiritual stages of human development. Altai’s, subtle centers developed in some sufi practices, are not some special gift to Muslims.

2) Align the practices to actual modern students – what may have worked in the past may not work today or tomorrow.

3) Develop principles of Sufism. Sufism used to be a religious science. It has largely ceased to be a religious science in the Islamic world and has yet to become (along with all other kinds of mysticisms) a science in the modern sense of the word: having a theoretical base allowing experimental projects and collecting data. This is not something new but something that has largely been abandoned for at least 500 years, at least on the textual level with people sharing.

4) If there is actual transformation then a person’s day-to-day life changes. Usually other people notice the change. To have an altered state of consciousness does not count as transformation. As I say to my students: If a person is a jerk before the altered state he is almost always a jerk after the altered state. Usually a person loses her friends and it takes awhile to find new ones at the new level of consciousness.

5) The teacher is able to explain WHY a certain method is used on the basis of understanding principles of consciousness and transformation. Dhikr for example. Why am I repeating this 1000x a day? I wonder how many teachers are able to explain even simple things, like why the fajr and maghrib prayers do not have sunna prayers before like the other three. Islamic practices (that develop consciousness if performed correctly) have results so why do we pray five times a day and nothing seems to be happening? It no longer suffices to say, “God said so.” and leave it like that.

65

Sufism: An Inquiry Vol XVII, No. 2

6) The teacher is herself a researcher – once I asked my teacher about a practice that had an option of holding the breath (nafy wa-ithbat). It was obvious to me from my own experience (and more importantly that of other shaykhs I knew) that it was a much more effective practice if I held my breath for the entire exercise rather than just the 21 times that one finds in the books. My teacher, instead of investigating, said that how he was taught (21 times) and so that was how he taught it. He was not interested in any way to improve the practices. In my book, the teacher looks for the most effective methods. Most effective methods are those that use the minimum of time and give the maximum results. They are methods that students LIKE doing – if the practice is not enjoyable in itself students will not do it regularly.

7) Needless to say and so obvious – the focus is on teaching and practice NOT on the teacher. For those of us who work in majority Islamic countries, we see the devastating effects of the Wahhabis (also here in the US). But their criticism of students “worshiping the shaykh,” has some validity. Things have gone way out of control in many parts of the world in this regard. No one ever acted like that around Muhammad.

Deep respect and confidence in the teacher is vital for learning. But elevating the teacher to an infallible, superhuman status helps no one. Sufi practices around the shaykh in the Persianate world come from Kingship customs, not anything to do with the prophetic sunna.

8) Make sufi practice more transparent. Experiment with new modes of organization of sufi practice, and move out of the guild system. The need for human transformation means A LOT of people need to transform. Groups may be small but to be so isolated is not meeting the needs of the times. The best sufi retreat I have ever had occurred in the summer of 2015 when a group of Muslim Sufis and Christian meditators had a joint retreat in a Polish monastery. Unlike the normal practice of the sufi group (extremely insular, no meaningful discussion of practice except with the shaykh), each day there was a “sharing session” and an open question-answer session to the leaders of both groups. It changed the usual dynamic of our sufi retreats considerably – and in my opinion much for the better.

As a final reminder, we can keep in mind the Zen teacher Robert Aitken’s (d. 2010) saying, “Enlightenment is an accident, but practice makes you accident prone.” In the 21st century this is unacceptable. It is like waiting for lightning to strike before you light your gas stove.

i. Walter Percy, Lost in the Cosmos (New York: Washington Square Books,

1983), 7. ii. Though sufi texts often refer to this as a hadith, hadith specialists consider it to be a saying. For Ibn al-‘Arabi’s understandings of this phrase, see William C. Chittick, The Sufi Path of Knowledge (Albany, NY: SUNY Press, 1989), 344-346. iii. Alan Watts, The Book: On the Taboo Against Knowing Who You Are (New York: Vintage Books, 1989).

Sufism: An Inquiry Vol XVII, No. 2

66

If we worship only with the mind, we create an idol.

If the mind prays with the heart, we worship God. The mind is like a rope pulling you in all directions.

It is the mind that casts a shadow over the heart and darkens it.

You have hidden your greatness in the castle of ignorance.

It is fortified by the workings of mind.

If the mind is so powerful, imagine how great is the Divine presence within.

The heart provides light so the mind can see.

If you want to visit your heart, don’t go to your mind.

When you follow the rule of mind, the Whole is veiled by distraction.

When you follow the rule of heart, the Whole will help you accomplish your intention.

In true meditation, the mind dissolves in the center of the heart.

Those who are wise put their head in their chest Let your heart, not your mind, be your master and manager.

Don’t let the heart and the mind be strangers.

Get into the heart, and the mind will obey.

Cooperation between the two is the way of understanding.

67

Sufism: An Inquiry Vol XVII, No. 2

6th Annual PILGRIMAGE to TURKEY with MURSHIDA KHADIJA ❤ Istanbul, Konya & More

❤

DERVISH CARAVAN ❤ 2016 TURKEY, Historic & Sacred • Zikr & Meditation • Dervishes & Saints • Old & New Friends • Then & Now ISTANBUL April 15-20 • KONYA April 21-26 ❤ Post-pilgrimage travel possible with other participants BELOVEDS, IN A CONTEXT of SPIRITUAL COMMUNITY and PRACTICE, THIS ANNUAL CARAVAN VISITS FRIENDS and HOLY SITES WHERE EUROPE and ASIA MEET. SUFI and WORLD HISTORY AS WELL AS ANCIENT and MODERN SPIRITUALITY LIVE IN THE PEOPLE and PLACES WELCOMING US. HOUSING/ROOMMATES and GROUND TRAVEL ARE ARRANGED BALANCING GROUP ACTIVITY with PERSONAL TIME. INDEPENDENT ADULTS, WE ARE RESPONSIBLE FOR OUR OWN CHOICES and WELL-BEING. PARTICIPANTS MAKE THEIR OWN INT’L/DOMESTIC PLANE RESERVATIONS. AFTER AIRFARE, MOST TRAVELERS BUDGET $75-$100 DAILY/$900-$1200 TOTAL for HOUSING, MEALS, DOMESTIC TRAVEL and GRATUITIES. ❤ PLUS DANA ($350. MINIMUM EACH) TOWARD MY COSTS ❤ CONSIDER TRAVEL/HEALTH INSURANCE ❤ ARRIVE ISTANBUL 4/15; WE BEGIN 4/16 BREAKFAST ❤ DEPART KONYA 4/26 AFTER BREAKFAST or ???

INFORMATION ❤ halway@comcast.net ❤ REGISTRATION LIMITED Sufism: An Inquiry Vol XVII, No. 2

68

Susan W Lambert photography

69

Sufism: An Inquiry Vol XVII, No. 2

Sufism: An Inquiry Vol XVII, No. 2

70

@UN_Women #Planet5050 #IWD2016

INTERNATIONAL DAY

FOR THE ERADICATION OF POVERTY

Building a sustainable future Coming together to end poverty and discrimination ON THE PROGRAM: Message of the Secretary-General, Mr Ban Ki-moon Keynote speeches by people living in poverty videos and musical performance

REMEMBER THE VICTIMS

PREVENT GENOCIDE

The President of the United Nations General Assembly, The Permanent Mission of Armenia to the United Nations and The United Nations Office on Genocide Prevention and the Responsibility to Protect Cordially invite You to join us in the first annual observance of the

International Day of Commemoration and Dignity of the Victims of the Crime of Genocide and of the Prevention of this Crime

71

Wednesday, 9 December 2015 1:15pm to 2:45pm Trusteeship Council / United Nations New York

Sufism: An Inquiry Vol XVII, No. 2 Watch it live at http://webtv.un.org

Ms. Cristina Gallach,You are cordially invited Under-Secretary-General for Communications and Public Information; Mr. Ivan Simonovic, Assistant Secretary-General for Human Rights;

to the opening of an exhibit on the

U.N. Updates

http://bit.ly/1Z5hQ5J

Ms. Marie-Paule Roudil, Director of the UNESCO Liaison Office in New York; Di

by the United Nations Department of Public Information with

Ambassador Sarah Mendelson, the co-sponsorship of the Office of the High Commissioner for Human Rights, U.S. Representative on the Economic and Social Council at the Nations the United Nations Educational, Scientific andUnited Cultural Organization, and the United States Mission to the United Nations

There are around 200 million people of African descent living in the Americas, and many millions

more in other parts of theBuilding, world, outside of the African continent. Across the globe, Africans and the Conference Tuesday African diaspora continue to suffer inequality and disadvantage because of the legacy of slavery First Floor, 12 January and colonialism. People of African descent are amongst the poorest and most marginalized.

The International resolution 68/237 -- offers an Curved WallDecade Area-- established by the General Assembly in6:00 – 6:30 p.m. opportunity for cooperation among States, international and regional organizations, and civil society

On display: 11 - 22 Jan 2016. to improve the human rights situation and well-being of people of African descent.

Ms. Cristina Gallach, Under-Secretary-General for Communications and Public Information; Mr. Ivan Simonovic, Assistant Secretary-General for Human Rights;

http://bit.ly/1Z5hQ5J

Ms. Marie-Paule Roudil, Director of the UNESCO Liaison Office in New York; Di Ambassador Sarah Mendelson, U.S. Representative on the Economic and Social Council at the United Nations

There are around 200 million people of African descent living in the Americas, and many millions more in other parts of the world, outside of the African continent. Across the globe, Africans and the Permanent Mission of Brazil the United Nations because of the legacy of slavery African diaspora continue to sufferto inequality and disadvantage International Decade forofPeople AfricanareDescent: Justice Development and colonialism.

People African of descent amongst Recognition, the poorest and most and marginalized.

The International Decade -- established by the General Assembly in resolution 68/237 -- offers an opportunity for cooperation among States, international and regional organizations, and civil society to improve the human rights situation and well-being of people of African descent.

Panel Discussion: Self-Representation as a Strategy to Fight Racism

The International Association of Sufism is a non-profit organization, and a DPI/NGO associated with the United Nations. As an active human rights advocate, IAS disseminates information focused on Human Rights, Social Justice, Education, Women’s Rights offered and organized by the United Nations.

For the most up to date information visit: http://ias.org/service/unitednations/

Wednesday, 16 September 2015 United Nations Headquarters ECOSOC Chamber 3:00 to 5:00 p.m.

This panel will discuss the issue of self-representation as it relates to identity and power. As the experiences of the various panelists will show, visibility through self- representation is an important instrument in promoting the full enjoyment of economic, social, cultural, civil and political rights by people of African descent and in combating racism and racial discrimination. The panelists will present experiences about how individuals, communities and nations have used self-representation as a tool for social change and as a way of achieving political and cultural representation within societies.

Panelists: Mr. Celso Athayde, Founder of CUFA, Central Union of Favelas and CUFA Films, Brazil Ms. Mahen Bonetti, Director of the African Film Festival (AFF), New York Ms. Macdala Prévot, Filmmaker, Graduate of Ciné Institute, Haiti Dr. Lenora Fulani, Director, Operation Conversation: Cops & Kids; Co-Founder, All Stars Project, USA Mr. Raull Santiago, “Papo Reto Media Collective”, Complexo do Alemão, Rio de Janeiro, Brazil Mr. Thomas Allen Harris, Filmmaker, Director “Through a Lens Darkly: Black Photographers and the Emergence of a People” Fab 5 Freddy, Hip hop pioneer, Visual artist, Filmmaker, Chief Creative Consultant of The Africa Center, New York Moderated by the Permanent Representative of Brazil to the United Nations, Ambassador Antonio de Aguiar Patriota Co-sponsored by UNESCO, the UN Department of Public Information, and

Sufism: An Inquiry Vol XVII, No. 2

72

Sidi Shaykh Muhammad Said al-Jamal ar-Rifa’i 1935-2015

by R. Ibrahim Jaffe, MD

Sidi Shaykh Muhammad Said al-Jamal ar-Rifa’i,

the Guide of the Peace the Mercy and the Love to the Way of Allah

through the Sufi Path is the Guide of the Shadhdhuliyyah Path.

This path was founded by as-Shaykh Ali Abu-lHasan as-Shadhili in Egypt in the 13th century. The Shaykh is a descendent of the Prophet Muhammad, may Allah’s peace and blessings be upon him, through his ancestor, Shaykh Ahmad ar-Rifa`i. He was born in Tulkum in the Holy Land in 1935. He is the spiritual inheritor through the Shadhili line from his Guide and Master, Shaykh Abdu-r-Rahman Abu-rRisah of Halab in the land of Syria, and is one who has kept Sufism alive and at work as an institution, and a school of thought and spiritual knowledge.

In 1997 he restored the 1000 year old Sufi Council that served in the Holy Land. He is the Head of this Council in Jerusalem and the Holy Land and has been a teacher and central figure at the Masjid al-Aqsa or the Dome of the Rock for many years.

The Shaykh has been living on the Mount of Olives in the Holy City of Jerusalem since the year 1959. The teaching from his spirit is very deep and for all those who have a heart and who listen with this heart. His teaching sheds an entirely new light on the reality of Sufism and the significance of carrying this message to everyone in this time.

For many years the Shaykh has been a teacher at the sacred sanctuary of al-Aqsa in Jerusalem, which is linked for all Muslims to the Holy House in Mecca in the tradition of the Night Journey (al-Mi`raj) of the Prophet Muhammad from the Ka`ba in Mecca to the al-Aqsa Mosque and from there to the heavens. He is well known to many people both in Palestine and in other countries in the world. Not only is he a teacher and counselor for all those who come to be at al-Aqsa, but he is also its custodian, for through his hand and leadership in these times this Sacred Precinct has been preserved, in the face of many efforts to destroy it, as a place of prayer for the Muslim people who come from all over the world to visit the Holy City of

73

Sufism: An Inquiry Vol XVII, No. 2

Sufi Biographies

In 1994 he made his first visit to America and has continued to be invited here each year to give seminars and teachings at schools and centers across the United States. The Shaykh is not a teacher for a few following a spiritual path but opens his heart to help everyone from any country or nationality and he has helped people from all over the world. The real beloved of God works for all those who are suffering and who need food and clothes in all this world. He is a leader who helps to keep peace no matter what the cost and who serves humanity without prejudice.

The shaykh has established several large centers for Sufi learning in the USA including the SSC retreat center in Pope Valley, California and the Farm of Peace in western Pennsylvania. He also has founded and developed the University of Spiritual Healing. In the deep wisdom he unveiled the teachings step after step in the same manner that the prophet pbuh, revealed his revelation in Mecca, step after step.

In Memoriam

Jerusalem and to take the blessing of the praying in this Mosque. The Shaykh has students and followers in the Holy Land as well as in America and Europe, but it has only been since 1993 that the Order came to his heart to travel to visit other countries. At the same time the Order came from Allah for him to give teachings, to all those in every part of the world who are sincerely seeking for the truth of their existence, the meaning of their life, and to heal their wounds.

Up until then the teaching had been reserved only for study in his Zawayyah in Jerusalem.

Shaykh Muhammad Said al-Jamal is a distinguished person of international stature. For forty years he has lived in the Holy City of Jerusalem and has worked consistently with great patience to keep the peace between the people there.

He began his career at a very young age as an uncompromising man of God, who had no fear of anyone but God, and because of this took a stand facing governments any time they tried to overlook God in their actions or disrespected people’s right to worship God. Being a judge of the courts, he was a government employee, at the same time that he gave weekly sermons in al-Aqsa mosque in Jerusalem. He has been the spiritual counselor to the people of the Holy Land and to all those who have visited over the past forty years and has given his life as a sacrifice to this work.

He makes monthly journeys all over the Holy Land to help the poor and to make sure that everyone has food and clothing. There are always lines of poor people at his home and at his office because they know that they can find real help from him.

The Shaykh opened a Sufi Center in an old building on the road to Jerico which holds the Prophet Moses’ tomb. This center became the head of the Sufi operations of aid. It has also been used to rehabilitate drug users and dealers.

Shaykh Muhammad al-Jamal is one of a very few who have kept Sufism alive and at work as an institution and a school of thought and spiritual knowledge. His home on the Mount of Olives is a haven for all who want to seek that path of a spiritual life and it is also a refuge for those who make a pilgrimage to the holy land.

Since the restoration of the Sufi Council in Jerusalem, there are plans to begin a school, library (with books in Arabic and English), and a newsletter. In early 2000 he established the Jerusalem kindergarten which is an integrated jewish, Muslim kindergarten for impoverished students of any faith. It has grown into one of the most sought after schools of young children.

Following the passing of Shaykh Rif’ai at Marin hospital on 11/11/15 from a cerebral hemorrhage, the Janaza prayer was done here in California and then the body was brought back to Jerusalem and laid to rest at the feet off his beloved wife. I have heard that there was a tremendous turnout of 1000s of his beloveds and that dhikr and ceremony went on for three days.

Sufism: An Inquiry Vol XVII, No. 2

74

99 Names

As I talk to myself, there is one who speaks and the one who listens.

One who pulls on the leg of the mother, asking, asking, she is at the edge of the shore, hands above her eyes, searching.

My heart skips and echoes its fragility beating and then not beating, rushing in and rushing out— as if to say, “I, like you, am full of life and richness

and then am not”.

Please-- help me witness what is everywhere yet hiding under some unturned stone.

Circling above, birds call to the past

and to the future.

But my call for you has become strangely quiet-Once, a crying out into empty space.

Now, as everyday as the blood and breath,

part of me.

prepared from the teachings of

Shah Nazar Seyyed Ali Kianfar, Ph.D.

by Sarah Hastings Mullin, Ph.D.

Ash-Shahid the Witness

This aspect of the Divine represents that which certifies and witnesses all that occurs.

The possessor of proof, it recognizes all human action, aware of the inner most intention of each human being. Nothing can be or act without this witnessing capturing its entirety.

Those determined to find certainty in spiritual practice will eventually directly experience this divine quality for the Confirmer appears when true servants search for the Divine.

Illumination of the Names: Meditation by Sufi Masters on the Ninety-Nine Beautiful Names of God. Shah Nazar Seyyed Dr. Ali Kianfar. 2011: International Association of Sufism Publications.

75

Sufism: An Inquiry Vol XVII, No. 2

Sufism: An Inquiry Vol XVII, No. 2

76

77

Sufism: An Inquiry Vol XVII, No. 2