Sufism: an inquiry - Vol17.4 by International Association of Sufism

Vol.17N.4 an inquiry

Our 30th Year Anniversary

MEDITATION The Journey of Transformation A TIME FOR PEACE Human Responsibility MEANING PERCEPTION

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 - Ibn Sina

Steve Uzzell photography

Sufism: An Inquiry Vol XVII, No. 4

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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 womenâ&#x20AC;&#x2122;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 journalâ&#x20AC;&#x2122;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. 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: Matthew Davis, Munir Hedges, Elizabeth Miller, Hamed Ross, Taher Roybal, Sarah Hastings Mullin. 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 email ias@ias.org All material Copyright © 2017 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.

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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

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editors’ desk

09. A Letter from the Desk of the Editor

Shah Nazar Seyyed Ali Kianfar, Ph.D.

13. Principles of Sufism:Human Responsibility

Nahid Angha, Ph.D.

15. Essential Practices: Abstinence Nahid Angha, Ph.D.

17. Selected Teachings: Perception & Freedom Hazrat Moulana Shah Maghsoud

31. Sufi Wisdom

Nahid Angha, Ph.D.

history and inquiry

43. Ulysses Syndrome and Rumi’s Refugees Patrick Marius Koga, M.D.

45. Meditation According to the Scriptures of India

Swami Vedananda

55. Adab: Appreciation of Life

Matthew Davis, Ph.D.

71. 99 Most Beautiful Names: Al-Wadud

Sarah Hastings Mullin, Ph.D.

reports

25. 40 Days Alchemy of Tranquility Retreat

Transformation through Practice & Knowledge of Unity

33. Sufi Women: Women’s Leadership

with Rabbi Friedman and Abbess Cutts

37. Annual Sufism Symposium 7

Meditation, Universal Consciousness & the Journey of Transformation

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global reports 37. Internally Displaced Persons of Madinatu

Khalifa Aliyu Ahmad Abulfathi

70. UN Report

poetry

21. On the Table of My Heart... Hafiz

23. Abu-Saâ&#x20AC;&#x2122;id Abul-Khayr

translated by Hamaseh Kianfar, Ed.D.

41. I Flow Out of Myself

Reverned Canon Charles P. Gibbs

48. I Have Emptied My Heart Shahid Athar, M.D.

50. Verses for Service: Avay-i-Janaan Matthew Davis, Ph.D.

sufi biography

65. Shahid Athar, MD

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Letter from the Editor

Meditation A Journey of Transformation

Meditation is the Gateway to the mysterious world of spirituality.

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Meditation has made a significant contribution to human civilization, both in spirituality and in science. Meditation is often used to clear the mind and reduce the effects of many health concerns, such as high blood pressure, depression, and anxiety. Meditation can also build internal energy in order to develop good qualities, like compassion, love, and awareness. Meditation is the Gateway to the mysterious world of spirituality. We can find the practice of meditation, in its various forms, in all spiritual practices throughout the world, among all nations, as the foundation of religion, with no exception, and including ancient religions. A Shaman meditates in order to perceive and interact with the spirit world and channel these transcendental energies into this world. Major scientific discoveries and revelations of the hidden mysteries of natural phenomena, and ultimately understanding any principle of nature by scientists over time through research and consistent intention can be considered a form of meditation. The moment of knowing is timeless and precise. It is a point, a blessed point of connection, an alignment between the heart and the mind. The experience of knowing is out of the control of the self, and is a motion, like breath, which comes from the soul to transform, to know and to understand. How we process this moment of knowing will depend on our intention â&#x20AC;&#x201C; whether it is scientific or spiritual. In science, the mind will translate this experience into a scientific alphabet and will stay within these confines. In spirituality, the mind will translate this experience into a cultural alphabet, as parables and analogies, which has its own mystery, and only can be truly understand by those who have made the same journey, much like the notes in music, where the audience enjoys the music but only the musician truly understands the meaning of the notes. The collections of these parables within each tradition have developed into holy books. In spirituality by continuing meditation with intentions a practitioner will learn how to return to the point of alignment between the heart and the mind again, and gradually meditation becomes a state of being (fitra) rather than a practice, and this state of being is the platform for true self transformation.

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.

Spiritual meditation practices are a journey through dation of all religions, before religions spread in various three states: towards the heart, within the heart, and forms across many societies, is the message that rises remaining in the everlasting heart, as the heart is the from the heart of meditation, which has been translated point of origin and the destiny. into a language for, the public to consume and underTherefore during meditation practices our goal is to stand. Therefore it is quite right for a true practitioner reach the central point of our own being, the foundawho wishes to follow the truth to bypass any assumption of our being. This foundation was set at the begintions, doubts, hesitations, and compulsions, that a person ning after the command of “To Be” by The Almighty, should establish faith first through meditation and self therefore it is, and it has never changed its position experience, through witnessing. within the book of the universe, because there is no way Meditation is rooted in the ancient wisdom, and has to do that, but instead our journey has become from become increasingly popular in the 21st century. Mediseeds to branches, to fruits, tation in different cultures and and to seeds again. languages is expressed differently, During meditation practices our and means different things, such Our concern at this time of action is and should goal is to reach the central point of as: reflection, thinking, contembe “to produce good fruits” focus, control, discoverour own being, the foundation of plation, from our seed. ing, witnessing. Ultimately mediour being. A deep look at the fountation is a practice and a state by

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itself. It is an art, it is the platform for the journey of transformation. It is a state of fulfillment, oneness, and totality of being, and a central practice that is essential for balance. It is supported by the power of love to achieve ultimate knowledge, discovering, and revealing the mystery of self, and joining the core of survival and tranquility unifying the core of existence with eternal tranquility. It is important to understand what is a spiritual journey in Sufi principles and terminology. Sufism is an esoteric practical system rises from the heart of Islam and is nourished from the heart of its Book. However, when I talk about Islam, I refer to the essence of the message of Islam, not the body of Islam. Like all other religions Islam has an essence and a body. Sufism looks into the essence, and the message of Oneness: la illaha illa allah. We read in this hadith-qudsi that: “I was a hidden treasure, I loved to be known, I created the creation, and made myself known to them, so they knew me” This Divine message brought by His messenger is a reminder that every human being is capable of respond-

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ing to this message, since the essence of humanity is rooted to the spirit of God, as the Qura’n reads: “When I have made human being and have breathed into him of my spirit….” As many know Islam begins with a witnessing: Shahada. We cannot worship what we do not know. So to begin the practice of Islam we must become the witness of la illaha illa allah, there is nothing except one reality, not merely by repeating this rule by our mind, but by witnessing such reality. This, in itself, is a practice, a journey, to understand the essence of la illaha illla allah the core of the soul of our heart, which is ultimate reality, and as Qura’n reads “We create human being in the best mold and fashion.” Human being has the potential to develop the blessing, the breath of Rahman within his or her self. This is a potentiality, we can change the energy of our being into the best possible to become the witness of unity, this, in itself, is the journey. The station from which one begins the journey is the self and the arrival station is Self. Therefore the journey is vertical, not horizontal, and the direction of this jour-

ney is straight and direct, focused and centered. Mir Fendereski (d. 1640), a great Persian Sufi, write, â&#x20AC;&#x153;The beautiful skies, and glorious stars look so magnificent. Whatever you see in the sky has a reflection on the Earth.â&#x20AC;? If you take this reflection, on the Earth, and take the journey straight and direct to its origin, we will see that these two points are the same. In fact, the journey, in Sufism, is to focus our being and bring all our energy together into focus. The question is how we can find the signs and make sure we are in the right direction? The figure of the human being is the perfect map for this journey. We have eyes to see and ears to hear and all the senses that help us to perceive. Our eyes and ears, for example, are leads to help us to find the absolute meaning of seeing and hearing. That means the eyes of the human being have the potential to see, but we know that what we see, in fact, is limited to what our mind perceives as seeing. And what we hear, in fact, is limited to what our mind perceives as hearing. But when the mind of human being enters through the focus of meditation on the heart,

seeing becomes active, and it breaks its limitation. So every sense of human being has to become activated. In the same direction and by the same rule that energy transforms to become condensed matter we have to return and activate the energy to expand to break limitation. The essential powers to travel this journey are love, and wisdom. They are the companions for each other. It is the energy of love that makes this journey possible, and it is the light of wisdom that helps us to take the right direction and remain on the right direction.

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When in the 19th century Charles Dickens wrote: “It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the season of light, it was the season of darkness, it was the spring of hope, it was the winter of despair”, probably he did not think what was true then could have also been true in the 21st century: the best of times and the worst of times. Human beings have been given the richness and the knowledge of the universe, for nature in itself is a universe, but not all of us have the opportunity to enjoy such richness. It is not that we are not born into such abundance, but as history tells us, sometimes our leaders stop or slow down humanity in the chance to live in peace and the opportunity to enjoy the richness of life. In many cases, they direct humanity toward an unknown destiny while they remain preoccupied with the transient amusements of the present. We have made great advancements in all areas of science, technology, space travel, medicine and so forth, yet at the same time, human individuality has been lost to the indifference of technology; messages of fear and anger have replaced promises of encouragements, honor and peacefulness; ambition and economical prosperity are valued more than human life; we promote war in the name of peace; we encourage dictatorship in the name of democracy; and we overlook environmental alarming signs and remain indifferent to our future generations. As individuals, we cannot grow content with the superficial theories and fictional stories, forgeting the beauty of the nature, the opportunity of being alive, our connection to the greater universe, and our responsibility to the human family. Individuals have been the encouraging agents, moving leaders forward to favorable sta-

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tions, and communities rise their voices for the benefit of marginalized, so it is here that as individuals we have the opportunity to review our own belief system, what is our personal role in the era where prosperity walks hand in hand with poverty, and where morality can be bought and sold. Science tells as that we are all connected, there is no line of separation between our energies, so my actions and my thoughts have direct effect on my surroundings and my surroundings have direct effect on me. If that is an accurate conclusion, then to what destiny “I”, the individual self, is leading human family? As responsible and moral human beings, as members of human family, we are to be aware of this fundamental question; otherwise, we are leaving our destiny in the hands of an unknown fate. Being aware of the changes in our world, being conscious of its safety and health, of the security for its people, of life, of morality, of peace, of honoring our cultural heritages, of our rights, will transform us. As spiritual people, in a world such as this, we are to stand for what is right for all humanity. As moral human beings we have the opportunity to re-examine the admirable characteristics as well as the failings of 21st century in regards to the wellbeing of generations to come. As people of wisdom, we are to share our knowledge with our communities on how safely and honorably we are to travel the road toward human rights, human honor and human nobility. As scientists, we are to ensure that our advancements benefit all – all human beings, regardless of gender, religion, ethnicity, social status. As politicians, we are to remind ourselves that even though we are the ones who created classes and levels, it is time to make sure we do not keep on preventing those classes, levels and differences from living peaceful and prosperous lives. As human beings, we are to remain honorably and stand for what is right for all human family. There is more to human being than the superficial world would lead us to believe.

Principles of Sufism

Human Responsibility Nahid Angha, Ph.D.

We cannot grow content with superficial theories and fictional stories,but forget the beauty of nature,the opportunity of being alive,our connection to the greater universe,and our responsibility to the human family.

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Essential Practices along the Spiritual Path

by Nahid Angha, Ph.D.

Taqwa literally means abstinence. In religion, abstinence means obedience to Divine instructions and the avoidance of that which He forbids. In everyday life, abstinence refers to conducting oneself with rectitude, while avoiding self-indulgence. Sufis have remarked that virtue contains within itself the sense of keeping faults at a distance and separating oneself from the lower nafs. Of course, religious piety may also be the result of fear of punishment or the fear of separation. If one fears divine punishment, one will likewise avoid forbidden acts and obey the Laws. But in contrast to this negative obedience, virtue is a key to eternity that saves one from the fires of restlessness and change. Abstinence is a part of virtue in that it involves abandoning all of the lower entanglements, or nafs, that keep one away from the Divine; yet at the same time abstinence involves not being distracted by the loss of such things,

awaiting neither reward nor praise. To grasp on to what keeps one away from the Divine is to embrace destruction; to keep such things at a distance brings tranquility and peace. Naturally, the wise shun destruction and search for tranquility. If one properly fears separation from “Truth”, one separates oneself from all but “Truth”. It is not enough to abstain from some things that are forbidden while continuing to indulge in others. Instead, one must cut all the strings of attachments to the world, since as one is drawn towards them one steps farther away from his own reality. An individual who fears separation from truth will not rest until he is united with the ultimate Being. ‘Fear’ here refers to the sense of eagerness and the potentiality of becoming united with the ultimate truth.

from: Principles of Sufism

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Selected Teachings

Hazrat Moulana Shah Maghsoud Sadegh Angha The eyes see, the nose smells, the mouth tastes, ears hear and the sense of touch feels the roughness, softness, warmth and coldness. Senses are for feeling and contact with nature; their mistakes are not questioned, their task is to learn the externality of things, their pleasure is the unknown qualities of perceptions. Sense perceptions and the organs of the senses cannot define the meaning of life. The finite manifestations of nature and their qualities are shortlived ripples on the ocean of life; embracing them is painful and parting from them is peace and happiness. The tricks of the agents of senses and perceptions, their natural ways and meanings, are false shadows over your identity. You praise them as “I” and lead yourself to the valley of death under this banner. Freedom from such an articifical figure is the beginning of finding the reality of “self” in perfect tranquility and freedom. Translated by Dr. Nahid Angha

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Passage from A Meditation: Payam-e-del

IAS Publciations San Rafael, 1991

Selected Teachings

We do not perceive the tunes of things, rather what we perceive is our own potentials.

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New Courses Coming FALL 2017

Through the Holy Qurâ&#x20AC;&#x2122;an, Hadith and Bible

Over three Sundays 10/8, 11/5 & 12/10 Understanding the Qurâ&#x20AC;&#x2122;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; $85 for all three series Reserve a space, send a check made out to IAS to the address below or call (415) 382-7834 fmi: www.IAS.org

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

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The doorway to our destination is the heart and that is where we discover the meaning of the Names. The heart is a house of worshipping and the mind should be a pilgrimage around the from the manuscripts of Sufi Master heart. Shah Nazar Seyyed Dr. Ali Kianfar:

Human Self VOLUME I : BODY Shah Nazar Ali Kianfar

with Mary Toth Granick, M.Ed., MS Arife Ellen Hammerle, Ph.D. Amineh Amelia Pryor, Ph.D. Katherine Preston, MA Sufism: An Inquiry Vol XVII, No. 4

series

Rhythms of the Heart: Hafiz

On the tablet of my heart There is nothing engraved Except the alif of the straight-standing stature Of the beloved.

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Hafiz was a 14th century Persian poet * In Sufi poetry “‘alif’ is not simply a letter (the first letter) in the alphabet of the Arabic or Persian languages but has a multiplicity of complex meanings. ‘Alif’ represents the Divine Unity and the essence of the Divine Names, reflecting the annihilation of the traveler into the essence of Being; the strength of one’s belief; holding the steadfast rope (referring to a verse of the Qur’an), and so forth. Alif also has the strict geometrical concept and form of a straight upstanding line and stature. For Sufis, it serves as just one of many instances of meaning unwrapped within meaning.” from: Ecstasy: The World of Sufi Poetry and Prayer poem translated by Dr. Nahid Angha

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Rhythms of the Heart

Abū-Sa’īd Abul-Khayr 11th century Persian Poet

Translations by Hamaseh Kianfar, Ed.D. These poems are from Diwan (Book of Poetry) Abū-Sa’īd Abul-Khayr was born in Khorāsan (north eastern Iran). His book, Asrar-al-Tawhid, remains one of the masterpieces of early Sufi writings in the Persian language.

You take me to the quietness of monastery You lead me to circulate around kaaba All necessitates of my existence But loveliness is When you release me from my being

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Rubai’at When love arrived, it consumed my life, demanded wonder and awe My wisdom ran, my intellect fainted, my knowledge disappeared No friend came to rescue me Except my eyes that brought me to my knees Enraptured by the sight of love

I imagined the ‘Beloved,’ ignorant of its meaning I wondered about ‘love,’ not knowing its taste I came to discover both, and my world has changed: If this is the Beloved, how could I ever live without her If this is the taste of love, how could I live a tasteless life.

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40 Days Practice & Retreat

Transformation Through Practice & Knowledge of Unity Collected Notes by Mary Granick, M.Ed., LMFT Edited by Elizabeth Miller, Ph.D.(c)

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The 40 Days Alchemy of Tranquility program held its annual retreat January 27 through January 29, 2017 at the Santa Sabina Center on the Dominican University campus in San Rafael, California. Seyyedeh Dr. Nahid Angha and Shah Nazar Seyyed Dr. Ali Kianfar led the retreat, along with a group of experienced psychotherapists and educators who comprise the 40 Days team. Retreat participants - educators, lawyers, psychotherapists, students, parents, medical professionals and seekers of different faiths – attended the retreat for reasons of both personal and professional development (CEUs were offered). Katherine Preston served as moderator and introduced the retreat, beginning with the meaning of “Alchemy of Tranquility” as a process of transformation, of sending into balance. She noted that the prophets of different traditions all went through processes of purification, of 40 Days, starting like Noah by shutting all doors and windows to the outer world, knowing that we have to transform ourselves internally before we can have a positive impact on the world around us. She identified that human potential deserves our full attention, and the opportunity is to focus on our existence in the universe, discovering our own self through practice and knowledge of unity – the retreat’s theme. Katherine distinguished that transformation is not about fixing or reforming, but is about self-discipline and moving completely into a different state of being.

Dr. Kianfar provided that every human being can learn to build a platform for him or herself, a foundation with strong principles rooted to life and the wisdom of living. He emphasized that we should learn from our experiences, and find the right direction for living in peace, act wisely and take responsibility for the consequences of our actions. He explained that physical life begins with the first image, the reflection of our identity rooted to oneness through the screen of nature over the cell of the human system, which is capable to respond and begin to spread – searching, examining, measuring to find the way to survive and communicate. As body grows, the mind develops, collecting images through the interaction of the senses and nervous system with the physical environment, and making it so that our memories mostly are not by our own choice. We have to deal with these memories forever, and constantly we respond to the images we collect so that we never find our real self, which is rooted to oneness, a state of holiness, purity, everlasting, and achieved through practice according to the divine rule, not the ideas of the human mind. Dr. Kianfar noted that Religion is supposed to show the direction of humanity, of human being, but stays in the domain of the mind rather than being productive for transformation. He explained that transformation is ongoing, and human beings constantly have to find the direction of transformation, returning to the source of our self, that from which we came. Dr. Kianfar identified that peacefulness and survival are two realities that represent the totality of the self in relationship to the whole. This is not only a philosophy, it is a practice – in alchemy metal has to completely die before its ready to convert to the next stage. He noted that 40 Days is a complete and continuous duration, passing through the stations of self to realize transformation with no interruption in meditation. He illustrated the anatomy of seeing, and the way a human being cannot see without light, also noting the nodal point of the eye where images are converted from a visual signal to one interpreted by the brain. This tiny point of conversion is smaller than the eye of a needle, and so too with the gate of transformation in the heart. We have to find the potential of the seed of being in the heart so that what is hidden, wrapped within the self, can be revealed by practice. He noted that 40 Days is equivalent to 40 levels of light, and the passage through them can take one moment or 400 years depending on the intention of the practitioner.

Dr. Angha noted that transformation in nature never stops, the exchange of energies happens continuously. She shared that all systems – physical, emotional, spiritual - come together to become “I”, and the best teacher is nature. She described the way the human body is always purifying the blood, and that meditation for breath and heartbeat is important, as human beings cannot survive without either. Using food as an example, she also noted that while knowledge (like knowing what to eat) is important, one also needs the intention to apply the knowledge, and led participants in two practices to notice the cycle of transformation – remembering a time we did something wrong or became angry, and a time when we were kind. The invitation was to observe one’s physical, mental and emotional state in each experience, noticing that when we are focused we can make better decisions that set up a life that can be lived without regret, and that human being, in fact, can pick and choose our transformation by intention and right practice.

The “most profound element for me . . . [was] . . . how to remove the images of the mind and why that is imperative!” - Retreat Participant

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Salim Matchette led a candle meditation to help participants empty out images so as to take in new energy. He invited participants to consider: How do you get to the essence of self, and why is it so hard to get there? Can you learn the same if asleep as when you are awake? The retreat consistently emphasized practice, and the fact that awakening needs a different practice than the habits of mind and daily activities of living. The opportunity is to align one’s intention with this intention of awakening, understanding that between you and ultimate reality is only one step. This concluded Friday’s sessions, and participants were given the evening to meditate and practice on their own. Dr. Jalal Heery, a 4th degree black belt, opened Saturday’s session with movement practice. He showed participants how to breathe, find and maintain their balance even in interaction with others, and how to practice to set their mind quiet and body alert and awake. His instruction provided participants a chance to practice the principle of center and stability. Dr. Arife Hammerle lead participants in a meditation to come back to inward attunement, to the heart, knowing that listening by heart is different than listening with the ears. She invited participants to engage in a movement practice, holding the practice of staying attuned to one’s heart even while moving. She noted the need to cultivate the heart, and to clean up negative qualities and images, in order to receive and live by knowledge. Dr. Amineh Pryor also offered a presentation and practice with a focus on the cultivation of inward balance and self-knowledge. She affirmed again that transformation is an experiential change, and noted that the closer we get to our knowing own origin, the more capable we are to find the source of any problem. Conflict is a clear signal that we are

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out of balance, and human beings have the opportunity by practice to strive for the highest balance: self-whole. The teacher is wisdom, and is the way a practitioner can access knowledge of the whole. Dr. Jamal Granick reflected on Luke 4:23 – “physician heal thyself”, noting that transformation is healing, and providing examples of the impact of a therapist’s quality of presence and balance on their effectiveness with clients. He offered a thought experiment, and pointed to the dimension of being that is beyond self-regulation, where the totality of our being can be accessed. His remarks were echoed by Sheikh Salman Baruti, who also used examples from nature – the butterfly, for instance – to illustrate the blueprint for becoming, and for transformation, that is wrapped within every being. Salima Matchette brought another dimension to the conversation by exercises based on sound and the use of sound wave frequencies in healing. She led participants in experimenting with their own voice and breath, finding tools to prepare for deep reflection and meditation, and was echoed by Rhamana Larkin, who led attendees in breathing practices for letting go of images and ideas of identity that get in the way of connection to one’s true self. The Sufi musical ensemble, Taneen, then led participants in zikr and closed Saturday’s program. Mary Granick closed the retreat on Sunday with a summary of all that occurred over the course of the weekend, and time for integration, discussion and reflection was provided. She noted once more that transformation is a moving from one station or state to another, and that if the potential of a seed remains wrapped within that seed, that potential never becomes known. It is through meditation, by practice under the guidance of a teacher, that the seed of self becomes opened, and that human being has the chance for living in wisdom.

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.

Sufism: An Inquiry Vol XVII, No. 4

Annual Retreat January 26-28, 2018 www.IAS.org

Sufism: An Inquiry Vol XVII, No. 4

“The instruction was truly transformative and answered lifelong questions” - Retreat Participant

The Alchemy of Tranquility Santa Sabina Center

“I will definitely be in a more centered, stable, empathic place (mentally, emotionally, physically) so I can be of more use to my clients.” - Retreat Participant

This weekend retreat will explore the higher reaches of human development through the lens of spirituality. Drawing on the Sufi tradition, the concept of Unity refers to the absolute essence of Being, the ultimate Reality, of which all manifestation is an expression including our own Self. The teachings and practices this weekend will provide participants with an opportunity to experience knowledge of this Unity within their own being. The retreat will include spoken presentations, experiential exercises, and dialogue, as well as music and movement practices. This retreat is for those interested in exploring their own potential transformation. It will also be of value to therapists who would like to increase their capacity to bring presence to their work. Facilitator Bios and Program details @

www.IAS.org/programs/fortydays His Holiness, Shah Nazar Seyyed Ali Kianfar, PhD, a world-renowned Sufi Master and teacher of spiritual practice for over forty years developed the 40 Days Program, and continues to guide its public offering. Dr. Kianfar provides spiritual wisdom and deep knowledge of the psychology of the human being in ways that provide participants with the opportunity to gain full awareness of themselves, and to learn to act in ways that reduce conflict and foster love and wisdom. It is the first time that this highly spiritual practice of purification has been combined with psychological training.

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Sufi Wisdom

by Nahid Angha, Ph.D. A Sufi finds peace in his or her solitude. Learn to make peace with your hardship, and do not wear it as your badge of honor. True freedom is not found in the dictates of politics, regimes, traditions, and unknown superstitions, but in the heart’s freedom from the bondage of not-knowing, and in understanding and knowing of one’s space in time, one’s worth in the design of the universe and one’s connection to the heartbeat of eternity. Ultimately, who can truly judge the accuracy of anyone’s faith by just seeing another’s action rather than understanding the intention behind the act. We express ourselves in so many different ways. Our inherited goodness and dignity must play a role in managing and supervising the speed and mobility of technology; otherwise, the shadow of the human mind will lead our destiny. Fancy words and superficial promises make us feel better but lead us nowhere. We may need to re-examine how safely and honorably we travel the road towards human rights, human honor and human nobility, and we need to let our humanity lead the way. Any decision we make now will effect and lead our human family to its advancement or the destruction of any future. Peace becomes necessary if, and only if, we value the wealth of being more than we value the wealth of having. It is at this very point of recognition that the value of life is realized, and that peace becomes a necessary tool to protect this invaluable gift of creation. Release your anger, resentment and jealousy, so you are able to receive peace and blessings from the source of mercy and generosity.

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We may need to promise ourselves to become and remain a messenger of peace in this world.

Sufism: An Inquiry Vol XVII, No. 4

Dr. Nahid Angha, Abbess Eijun Linda Cutts, and Rabbi Stacy Friedman

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Sufi Women & Faith

Women’s Leadership

with Rabbi Stacy Friedman and Abbess Eijun Linda Cutts Rabbi Stacy Friedman and Abbess Eijun Linda Cutts, leaders in their respective faith traditions, spoke to attendees at the Sufi Women Organization’s luncheon in San Rafael on March 12, 2017. They each presented on their experiences involving women’s leadership. Amineh Pryor, a member of SWO, welcomed the audience and by way of introduction about the ongoing global and local humanitarian works of SWO and its founder, Dr. Nahid Angha. The attendees then enjoyed lunch and conversation with one another. Rabbi Stacy Friedman, Congregation Rodef Sholom’s Senior Rabbi, sees Judaism as a rich tradition, which can inspire its followers to lift each human being and see within them the divine spark. Rabbi Friedman spoke about significant women in the Old Testament. She focused on how they each in their own way worked for the rights of women and all human beings. Two of her examples were Esther, Queen of Persia, and Sarah, mother of Isaac, wife of Abraham. Rabbi Friedman also introduced to us her mother who attended the luncheon. She told us how her mother inspired her and her sisters to be strong women. Abbess Eijun Linda Cutts was ordained as Zen priest in 1975. Abbess Eijun Linda told us the Buddha said that there was no difference between men and women according to the core teachings; however, in the many lands of Buddhism, cultural differences have led to inequalities between men and women. She told us amazing stories. One story was about Buddha’s stepmother, Pajapati, the first Buddhist nun. Pajapati’s name means, “leader of a great assembly.” Abbess Eijun Linda told us another story about Bodhisattva and Kuan Yin. In China, Bodhisattva is represented in female form and is known as Kuan Yin, sometimes shown with many heads, hands and eyes on the palms of each hand which represents how with your eyes and hands, you can help others and how with your compassion, you can bring peace and tranquility in the world. Following these two presentations, Rabbi Stacy Friedman and Abbess Eijun Linda Cutts answered questions from the audience and spoke with attendees.

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International

SWO

Sufi Women Organization

The essence of the human being, regardless of gender or color, time or place, has been regarded as reverent, dignified, and respectful by teachers of humanity. Such magnificence is the gift of Being to humankind, the art of recognizing such magnificence is learned. The foundation of civilization is based on teachings and learning, and the first teacher of any human being, male or female, from any social position or illumination, is a mother. To direct the civilization to a favorable station, one has to rely on the power of a mother, providing that she knows the value of her position. A mother, in fact, is the teacher of all. Underestimating such power and strength, overlooking such magnificence is most unfortunate.

- Dr. Nahid Angha, founder

17 global chapters SufiWomen.org

Promise yourself to be a messenger of peace.

New Release

International Association of Sufism Publications

This book is a compilation of Sufi Master Nahid Angha’s teachings, compiled by Arife Ellen Hammerle, Ph. D. She writes in her introduction that: “I express my appreciation to her for so graciously sharing her wisdom, light and knowledge with so many… “Dr. Nahid Angha’s teaching and guidance continuously deepen my understanding of the wisdom of Sufism.”

2nd Printing

Sufism: An Inquiry Vol XVII, No. 4

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Sufism: An Inquiry Vol XVII, No. 4

Meditation, Universal Consciousness and The Journey of Transformation People from around the globe attended a weekend dedicated to understanding the timely and important topic of Meditation, Universal Consciousness and The Journey of Transformation, hosted by the International Association of Sufism (IAS) on Saturday and Sunday, April 22-23, at the Embassy Suites Hotel in San Rafael, California. The weekend began with Taneen: Sufi Music Ensemble, who sang from the love poetry of the great Sufi Masters. Dr. Nahid Angha, an Uwaiysi Sufi Master, co-director and co-founder of International Association of Sufism, gave an opening statement introducing the theme and its relevance in todayâ&#x20AC;&#x2122;s world. We then had the great opportunity to participate in the Four Prayer Songs in Coast Miwok, led by Sky Road Webb. Dr. Hamaseh Kianfar, member of IAS, SWO, and founding member of Voices for Justice, moderated a panel welcoming Dr. Sharon Mijares, a psychologist and member of the Sufi Ruhaniat International, who gave a presentation on The Healing Power of the Breath. Shah Nazar Seyyed Dr. Ali Kianfar, an Uwaiysi Sufi Master, co-director and co-founder of International Associa-

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tion of Sufism, spoke profoundly and succinctly about meditation – what it is and what to expect from ourselves. Dr. Patrick Marius Koga, a psychiatrist specializing in trauma and refugees, spoke on his work with Afghan and Arab War refugees. Sheikha Azima Lila Forest of the Sufi Ruhaniat International and a Unitarian Universalist minister, shared Meditation While Sitting and While Walking in the World. The Sufi Women Organization’s Fashion Show, held during Saturday’s lunch, was fun and lighthearted, raising funds for the local and international work of SWO. Dr. Shahid Athar, an established physician and author, spoke on A Sufi Physician’s Personal Journey of Transformation, and Sr. Elizabeth Padilla of the Brahma Kumaris World Spiritual Organization presented a lovely Raja Yoga Meditation. Murshid Ibrahim Jaffe, MD, the main teacher for the Shadhiliyya Sufi Order, gave a presentation on the Practice on Absorption of the Divine Names. Professor Saleh Arthur Scott, a student in the Uwaiysi lineage, shared his experience of beauty, love

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and wisdom within the journey of transformation. Murshida Khadija Goforth, MS, a member of the Ruhaniat International and Dances of Universal Peace, offered a wellreceived Sufi Walking Meditation. On Saturday evening the Whirling Dervishes of the Mevlevi Order of America offered a Sema Ceremony, complemented by ethereal and esoteric music, under the guidance of Makam Postneshin Jelaleddin Loras. Sunday began with a multi-faceted presentation by the 40 Days: Alchemy of Tranquility team, a program designed and guided by Shah Nazar Seyyed Dr. Ali Kianfar. Panel was presented by Sufi practitioners including: psychotherapist Katherine Preston who introduced the programâ&#x20AC;&#x2122;s profound wisdom. The panel continued with Dr. Arife Ellen Hammerle, clinical director of Community Healing Centers, who gave a moving talk on Meditation and Healing; Dr. Amineh Amelia Pryor, a psychotherapist who spoke about Meditation and Psychology and their interrelated usefulness in contemporary society. The presentation closed with a demonstration on Meditation and Movement, by Aikido Black Belt holders Dr. Jalal Brian Heery, Dr. Jamal Granick, and Dr. Sarah Hastings Mullin, showing us experientially the importance of receiving in all moments of life. Dr. David Katz, a physician and loving student of Bawa Muhaiyaddeen, presented Zikr Meditation, and Swami Vedananda, a senior monk of the Vedanta Society of California, shared his wisdom on Meditation According to the Ancient Scriptures of India. Tamam Kahn, poet, lecturer, author and a senior teacher in the Sufi Ruhaniat International, shared her research in: A Conscious Transformation: Life and Legacy of Fatima.

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Reverend Canon Charles Gibbs, founding executive director of the United Religions Initiative, poet, and ‘lover of mystery,’ gracefully led a lively discussion, inviting attendees to share their experiences and challenges in choosing Light and Life in a Time of Trauma. Khalifa Aliyu Ahmed Abulfathi, of the Tijjaniya Sufi Order, an author and speaker who has studied in Nigeria and Egypt, then led a sitting Sufi Zikr. The Sufism Symposium concluded with an uplifting performance by Avay-i-Janaan (Echoes of the Unseen), a poetry slam collective whose members represent the journey of a human being from and into the heart and creation of the universe within themselves. We parted ways with heartfelt goodbyes, knowing that we’d made a unique connection and that each of us was taking something special home with us after such a profound and beautiful weekend.

Audio tapes of talks and performances are available through Conference Recording. Email: info@conferencerecording.com

Sufism: An Inquiry Vol XVII, No. 4

Poetry Driving the high plateau from Boulder to Denver, the snow-capped Rockies rising off to my right, a hawk overhead circling in the soft sky of late-afternoon I lose myself and flow out into the souls of the winged ones, the ones that swim, the four-leggeds, and creepy crawlers, into the souls of trees, flowers and stones, mountains, valleys and plains, rivers, lakes and oceans, into souls of my suffering two-legged sisters and brothers, on this blessed Earth, our tiny island home. I flow out of myself into the many selves of the One Self and sense that I experience the world as they experience it ; and I sense Divine Mother’s love for all – abundant, aching, overflowing, all-embracing. I sense her pain at human abuse of her creation, at human failure to honor her essence in all life and in ourselves. Then, weeping with her, I sense she would not hold humans, even the innocent vulnerable, above the well-being of the whole Earth community. Rather than rescuing an unrepentant humanity that refuses to awaken,

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I see that she, filled with sorrow vast as the cosmos, will accept our self-inflicted extinction, will allow us, like numberless infinitely more innocent species, to be washed away in extinction’s rising river, a beloved but cancerous blight that must be excised so Earth’s body may heal and thrive – if we choose to refuse to awaken. But do we? Returning to myself, I face afresh and embrace the responsibility that rests with us alone – to choose to awaken, to slough off the husk of our egotistical ignorance, to flow out of ourselves, to discover ourselves in the soul of the whole Earth community.

I Flow Out of Myself

Reverend Canon Charles P. Gibbs

In humility, repentance, gratitude, concerted service, to embrace our rightful place as one among myriad souls who are one in Divine Mother, who loves us into her heart, into our true humanity, into our divinity, asking only that we love all others as well.

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Reflections

My name is Nobody. - Homer, The Odyssey, Book IX

Ulysses Syndrome and Rumi's Refugees

Patrick Marius Koga, MD, MPH, FRSPH Director, Refugee Health Research

UC Davis, School of Medicine Dept. of Public Health Sciences

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In the course of his ten-year traumatic journey after the Trojan War, Odysseus, (called Ulysses by Romans) emerges as a transformed man. Having survived his losses, his posttraumatic growth (as in Rumi’s “the crack in the pot is the place where the light gets in”) has given him a greater adaptability and spiritual strength. No matter how horrible his trials, at the end of his odyssey Ulysses is a greater man than he was when he set out for his journey. And yet, the wisdom of this 3,000 old epic story, treasured by the Western world as one of humanity’s hero archetypes, hasn’t left much of an impression on its resettlement processes and mental health services. California is one of the largest recipients of newly arriving refugees and affirmative and defensive asylees in the nation. Most often, refugees arriving from Afghanistan, Iraq, Syria, and other countries, have faced wars, social, gender, and religious persecution, loss of home, family, professional and social-economic status and social capital, and of country. The post-resettlement stressors worsen these pre-migration traumas and cause many refugees to feel isolated, anxious, and depressed, making it more difficult for them to become selfsufficient. Consequently, health professionals see many refugees as suffering from mental disorders such as posttraumatic stress disorder (PTSD), depression and anxiety. Between October 1, 2012 and January 30, 2015 a total of 1,643 refugees received mental health screening in the Sacramento Refugee Health Clinic (Patterson, K, Koga, PM, Ramos, M. 2017). Of those, 262 (15.95%) had screening scores above designated cut-points for at least one of the three screening measures. Based on scores on the PCPTSD, GAD-2 and PHQ-2, 168 (10.23%) screened positive for PTSD, 182 (11.08%) screened positive

for anxiety and 139 (8.47%) screened positive for depression respectively. Among the 140 seen for follow-up evaluation, 117 (83.57%) met the cutoff score criteria for at least one mental health condition. For individual diagnosis, 57 (40.71%) met the criteria for anxiety disorder using cut-off scores on the BAI, and 74 (52.86%) met the criteria for severe depression based on BDI II scores. Post-Traumatic Stress Disorder (PTSD), the most prevalent mental health condition, was detected in 82 (58.57%) patients using PCLC scores. However, for all its scientific reality, the mental condition of the refugee has also a humanistic explanatory model that makes more sense to the so called “mentally ill”. This demedicalized model recognizes the refugee’s condition for what it actually is: the response of a normal human being living under extremely harsh conditions. Dr. Joseba Achotegui, Secretary of Transcultural Section, World Psychiatric Association, has coined the term Ulysses Syndrome - The Syndrome of the Immigrant with Extreme Migratory Grief to reflect the refugee’ s many losses (Diaz-Cuellar, AL, Ringe, HA, Schoeller-Diaz, DA, 2013). While the intense refugee grief is not the same as pathological grief, it generates a situation of permanent crisis, which, if unattended for years without proper interventions, it may lead to mental breakdown and ultimately, to mental illness. In our 2012-2015 study mentioned above, it was worrisome to find a third of the participants having subthreshhold, subclinical PTSD, an indicator of the need for a prompt, early preventive psychosocial intervention, which, due to our current processes is not yet in place. On his landing on our shore, the traumatized “Ulysses” of our times does not perceive himself as having a mental disorder, and this is not only because he belongs to “cultures of shame” known to

place a social stigma on the mentally ill. Our refugee rather sees himself as a normal, sane human being, living under extreme conditions; as such he is reaching out for a long awaited brotherly help, not for a diagnosis. This requires a depathologized naming of human suffering, such as Ulysses Syndrome, and a social (training, mentoring, employment, social upward support,) rather than medical or mental interventions. Moreover, since war traumas have left not only emotional and mental scars but also deep spiritual injuries, we are challenged to reframe our paradigm for refugee health and consider expanding its span as to include spirituality-informed interventions grounded in transpersonal psychology (Myrdal, GM., 2012).

The cure for pain is in the pain Good and bad are mixed. If you don’t have both, you don’t belong to us. When one of us gets lost, is not here, he must be inside us. - Rumi

REFERENCES Patterson, K, Koga, PM, Ramos, M. (2017). Evaluating the Performance of Primary Care Mental Health Screening Instruments Among California Refugees. Manuscript submitted to Oxford Journal of Refugee Studies on 12/04/2017. Diaz-Cuellar, AL, Ringe, HA, Schoeller-Diaz, DA (2013). The Ulysses Syndrome: Migrants with Chronic and Multiple Stress Symptoms And the Role of Indigenous Linguistically and Culturally Competent Community Health Workers, (http://www. panelserver .net/laredatenea/documentos/alba.pdf, accessed July 02, 2017). Mirdal, GM (2012). Mevlana Jalal-ad-Dın Rumi and Mindfulness J Relig Health 51(4):1202-15. doi: 10.1007/s10943-010-9430-z

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Reflections

Meditation According to the Ancient Scriptures of India The foundational scripture on meditation, according to the ancient Indian tradition, is the treatise known as the Yoga Sutras of the sage Patanjali. In this scripture yoga is defined as “chitta-vrtti-nirodhah”; that is, yoga is defined as the method whereby one can train and calm the movements of one’s mind (“chitta”) so that the waves of thoughts, memories, tendencies, and habits (“vrtti”) of the mind become well controlled and quieted. The purpose is to reach such a state of mental calm that the reality within ourselves, so long hidden by the constant restless mental chatter, becomes perceptible. In this respect, the mind is compared to a mountain lake the surface of which is constantly agitated by wind. This surface reflects the blue sky and perhaps the surrounding hills and clouds, but -- as long as the wind is blowing -- we are not at all able to perceive what is below the surface of the water. When the wind stops and the water becomes very calm, we can then clearly see what is at the bottom of the lake, which had been previously hidden from us. So also, for a well controlled and calm mind, it is found that tranquility, joy, and boundless peace are seen to be, not acquired traits, but our own innate nature and characteristics. The ancient sage, Patanjali, describes the methods whereby this mental peace can be obtained. His method consists of eight steps. First of all, one must learn to strictly observe some extremely important preparatory disciplines. The first two sets of these disciplines are given the two names of

Swami Vedananda is a senior monk of the Vedanta Society of Northern California. He holds a Ph.D. in physics.

Sufism: An Inquiry Vol XVII, No. 4

by Swami Vedananda

“yama” and “niyama”, which consist of disciplines such as the practice of non-injury, truthfulness, non-stealing, purity, contentment, austere living, spiritual or sacred study, and worship of God. One must be well established in the practice of these disciplines before being able to successfully proceed further. The physical exercises and postures frequently associated with the word “yoga” form only the third of the eight steps of yoga and these exercises stem only from one verse in this treatise. This verse advises that, for the practice of meditation, one should assume a posture which is “sthiram” and “sukham”, that is, the recommended posture should be “steady” and “pleasant”. Other teachers have added some other general recommendations. Sri Krishna, for example, in the Bhagavad Gita, recommends keeping the head, neck, and trunk in a straight line. The Svetashwatara Upanishad recommends that one should choose places where the ground is level, without pebbles, wind, dust, dampness, or disturbing noises, and where the surroundings are pleasing to the eyes. Then one should withdraw one’s attention from the external by checking the outgoing tendencies of the mind and of the senses. One should regulate and calm one’s breathing and also undertake other exercises in concentration according to the instructions of a competent teacher. Among these practices, may be mentioned several others, one of which is called “Ishwara pranidhana”, or devotion to Ishwara or God. According to Patanjali and other teachers, everything can be attained by that alone, as exemplified, for instance, by the practice of japa, or the repetition of a name of God with great devotion. Sri Krishna, in the Bhagavad Gita (verse 15 of chapter 6) states: “Concentrating the mind thus always, the yogi of controlled mind achieves the peace which abides in God and which culminates in spiritual insight”. Yoga is defined as follows: “Know this to be yoga, which is the severance of the contact with sorrow. That is to be practiced with perseverance.”(Gita Chapter 6, verse 23)

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Poetry

Sufism: An Inquiry Vol XVII, No. 4

For long time I treated my heart Like a big trash can Filled it with vain desires Like a pagan’s Kabah Filled with worthless idols Now I have emptied my heart Cleansed it inside and out Polished it all around For the new resident to come And live forever

I HAVE EMPTIED MY HEART by Shahid Athar

No one lives here any more I have kicked every one out Neither there is lust Nor tempting wealth Nor false pride Eyes have dried up All sores healed No pain no more There is no darkness Only “light upon light” I am sad no more I am filled with joy My beloved has come To live in my heart The new resident of my heart Is the One who gave me the heart Gave me feelings and Divine Love In my heart now He will live for ever Without any partners My heart will beat only for Him My lips will sing Only for Him Song of “ lailahaillAllah” There is no God except one God

Sufism: An Inquiry Vol XVII, No. 4

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Sufism: An Inquiry Vol XVII, No. 4

Verses

Avay-i-Janaan

for Service

We grow up very careless because nature is very attractive to our outer senses. It keeps us busy and negligent. Simply we are not growing up. Very childish we remain not growing inwardly. There is a difference between the desire to be a king or president for an idea of how it is attractive, versus to become a king or president for service (that originates from within). When we build the foundation within ourselves toward service, and when an imbalance among the system of the universe shows itself, it becomes possible to be at the point of balance to make the correction as service to humanity, as service to the eternity of the existence. But instead, too often it is competition that fuels people... attractions and comparisons of the senses... in our jobs, or any status that’s sought, even in the words we offer in carefully crafted lectures... like we are racing for pole positions… fancy cars and big titles. And so the virtue of service is left behind completely What movement do we make by the direction and guidance of Love (as caring) … Too few I fear… And which actions are driven by paychecks or emotional highs and excited responses. This is the same for everything; in every direction our lives can find themselves externally. Most people – nearly all – stay on the surface of living, really, hardly living at all… accepting appearances as if it is life itself In this way human society never will it find peace; with countries run by and with childish mentalities, but with bigger adult-looking bodies and so we can say they are like godfathers in the movies. But how can we let so many children who are still actually children not be given even the chance for living. We watch them have their bodies taken by the economics of war and our own ambitions. And we accept it. This is about the journey of human being. The journey does not begin with the first step on Earth nor with the last step does it end. That’s just how we have come to accept it; too small our energy has become… too small our mentality remains. How might we plan the service and intention of our lives differently if we understood the thermodynamics of eternity, where energy is neither created nor destroyed, it only changes forms… forever. We grow up very careless because nature is very attractive. It keeps us busy and negligent. There is a difference between the desire to be a king or president for an idea of how it is attractive, versus to become a king or president for service.

Matthew Davis, PhD From the teachings of Shah Nazar Seyyed Dr. Ali Kianfar Avay-i-Janaan is an international performance collective of poets, visual artists, scientists, teachers, and musicians whose members represent the journey of a human being from and into the heart and creation of the universe within themselves.

Craig Laupheimer and Richard Wormstall, Ph.D.c, members of Avay-i-Janaan

Sufism: An Inquiry Vol XVII, No. 4

Save the Date Songs of the Soul 2018 Saturday February 24, 2018 Embassy Suites, San Rafael, California

Sufi Music, Poetry, Zikr, Meditation, and more!

Sufism Symposium Productions

THE

LIGHT of the

HEART An Introduction to the Principles and Practices of Sufism As taught by Sufi Masters Seyedeh Nahid Angha, Ph.D. and Shah Nazar Seyed Ali Kianfar, Ph.D.

HALIMA JOANN HAYMAKER 51

Sufism: An Inquiry Vol XVII, No. 4

“In The Light of the Heart Halima JoAnn Haymaker shares her experience as a long-time student of Uwaiysi Sufi Masters Seyedeh Nahid Angha, Ph.D. and Shah Nazar Seyed Ali Kianfar, Ph.D. In simple, lucid language she offers this as “an introduction to Sufism for those who long to know” – distilling a rarefied spiritual teaching into a format that is accessible to the novice while remaining true to its essence. This little book provides a wonderful primer for the seeker who would like to explore the pristine world of Uwaiysi Sufism.” - Sheikh Jamal Granick

newly available

Halima JoAnn Haymaker is a member of the International Association of Sufism, the Sufi Women’s Organization and serves on the Executive Committee of the Institute for Sufi Studies in Novato, California. Educated at Harvard and the University of Pennsylvania, Halima has published articles in the journal Sufism: An Inquiry, the online journal of Grace Cathedral in San Francisco, the Marin County Pacific Sun newspaper and other media. She lives in Santa Rosa, California with her husband.

2017 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. 4

Human beings long to understand themselves and their place in the world. For fourteen centuries Sufism has provided a path to self-knowledge and to wisdom of our deep harmony with the heart of the universe. In this book Dr. Pryor explores the self, the path, and the guide, including references and teachings from Sufis throughout the ages. Integrating psychology, science, and timeless wisdom with her experience in traveling the path of Sufism, she takes an esoteric and mystical topic and explains how the current practice of Sufism leads to a transformation toward inner balance, harmony, peace, and tranquility. Dr. Pryor is a student of Sufism under the guidance of Sufi Masters Seyyedeh Dr. Nahid Angha and Shah Nazar Seyyed Dr. Ali Kianfar. As an active member of International Association of Sufism and a practicing psychotherapist, Dr. Pryor is the author of Psychology in Sufism, co-author of Sufi Grace, and has written numerous articles in the journal Sufism: An Inquiry. She speaks at conferences locally and internationally, facilitates meditation and consultation groups, and is a facilitator in the 40 Days: Alchemy of Tranquility program.

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

Sufism: An

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. Inquiry Vol XVII, No. 4

San Francisco s Mill Valley sNovato

Community Healing Centers Psychotheraphy & Counseling 40 Days: Alchemy of Tranquility Program Total Focus Stress Management Workshops Therapy Groups Increase awareness Facilitate pyschological growth Promote balance in all stages of life www.communityhealingcenters.org

(415) 499-1115

Sufism: An Inquiry Vol XVII, No. 4

Adab: Human Conduct

by Matthew Davis, PhD

from the teachings of Shah Nazar Seyyed Dr. Ali Kianfar

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part 1.0

Appreciation of Life the journey to human being Adab directly refers to conduct and is rooted to the quality and appreciation of life. It is a quality for every aspect of human life. Perhaps it is the case that spirituality and mysticism look more closely at adab for understanding appreciation, but adab remains in the all-encompassing domain of life itself. To clarify further though, life includes life in this particular physical form, the state in which ones dies and then continues in eternity. In Seyr-va-Soluk, Dr. Angha established that the principle and goal of a Sufi is to arrive in eternity, where eternity is your own self. She says, â&#x20AC;&#x153;Ultimately it is you whom you are looking for.â&#x20AC;? You are looking to become a real person beyond all limitations and distractions. But even within the nectar of her words, the destination remains unknown, as an unseen mystery. And so for those who wish to set off on this journey, there is this established principle of the destination, but toward which those at the beginning of the journey have no knowledge of how to travel or which way to go. And yet, somehow this journey must be made from where a person begins to where is the destination. Appreciation of the way that is this journey is adab. Dr. Kianfar has further established that the human being is beginning this journey as a mixture of spirit and the literal clay of the Earth; the latter of is the substance that has form as the physical body. The senses of the body serve as the tools for the physical and social demands of life. They are made of and for perceiving matter. And as such they are di-

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rected to the outer world and are limited to the field of external perception, and also forever distracted by the stimuli of that external field. Following from the activity and events of the senses, the sensory experiences become one major part of personality as they collaborate with genetic information to formulate behaviors, memories and functioning egos. This is what most people think of when they think about themselves, not realizing how this sense of self is always changing and dependent upon the cultural periods in which they find themselves. This personality and the conduct that follows under the cultural influence become the primary system for communication in different societies throughout history and geographical regions. For a spiritual traveller (salek) this (culturally and environmentally) adapted system, no matter how it is, is not recommended for the spiritual journey. So, the spiritual masters offer another way for conducting oneself, which in Sufism has the name of understanding and appreciation as adab. Adab also means polite or politeness, but, as we will see, it is not the kind of politeness that can be understood on the surface of one’s behavior. It is not a politeness on the surface of the outer world, but an appreciation, a politeness to and from the origin of one’s being. As a practitioner or traveller returns from the world of sensory multiplicities into the state of unity (Divine) the conduct will change and convert, and a traveller will achieve real conduct based on the knowledge of inner experience beyond of all cultural and ego addictions and attractions. Conduct (or conduction) means the transference of energy, sound and impulse. Adab is to conduct the Divine without any loss or interference from the physical world. Over the centuries, for those who see only with the limitations of their eyes and hear only with the limitations of their ears, adab has become understood by the limitations of minds as: the etiquette, conduct and behavior of a good human being. But there is a difference between a good human being and a person (Sufi) who has surrendered to the rule of creation, a rule we here call Islam. “The word Islam is a derivative of salama meaning health: to be away from disease inwardly and outwardly.”1 There is a difference between someone who acts on the surface with good etiquette, and the one who is the model of the inner Mohammad reflected with no distance between Mohammad and the heart of that

Sufism: An Inquiry Vol XVII, No. 4

true human being. There is a difference between politeness that is superficial, presumed sincere, and that which is a divine emanation. In fact, there is a different source for the energy of conduction. One derives its standards from some idea of “goodness”. And the other is beyond all standards and comes direct for the Divine. So, first there is the destination. Second there is the way of unity and achieving Divine qualities and characteristics. And third it must be understood that there is the teacher, the guide, the Master, who in Islam is united with the rule of creation, and who is already inwardly the model of adab. Even as it is recognized that there is (1) a destination, (2) a way toward the destination and (3) the teacher to guide, in the end all of them are one: unified. The goal of a Sufi is this. As one prepares to have the destination and arrive at the heart of the Master, there is adab. And at each station of the journey, there is balance between the being and the whole of that station, including as Dr. Kianfar states, “knowledge, desire, love, and adab that exists according to the depth and level of that knowledge and appreciation of the salek. Begin,” he says, “from the field of measurement in the sensory field and end to infinity. Discipline and desires are the force of one’s nature (of one’s mind). Adab… that is love… comes from the substance of the heart.” Adab is not – as has been advised against – what a person presents or pretends. Adab is absolutely practice in the right direction to find your own Self. Dr. Angha has said that we have to go back to ourselves and see what is our own value, how much we respect ourselves, honor ourselves, trust ourselves. She says, “Your destination is not in the hands of anyone else.” All together, this is the reason for and the manner of adab, when adab is turned within to witness true value, ultimate and unlimited, as a hidden prayer and prostration in every movement and moment toward the origin of your own Being.

1. Kianfar, Shah Nazar Seyyed Ali, Ph.D., ed., Inspirations on The Holy Qur’an (San Rafael, CA: International Association of Sufim, 2013 ), 29.

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Become a Trainer

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www.facebook.com/groups/TheHumanFoundation

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Architect and Designer Vice President of World Craft Council (WCC) for North Africa Owner & President of The Tao Center www.mahagohar.com

Sufism: An Inquiry Vol XVII, No. 4

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Sufism: An Inquiry Vol XVII, No. 4

A journey of spiritual awakening awaits in Charles P. Gibbs’s insightful new collection of poems, Light Reading. Always on a pilgrimage of remembrance, even during the brief time in which he tried to run away from his own understanding of God, Gibbs has learned to embrace and thrive in his spiritual understanding. Whether you are a seasoned pilgrim, have just set off on a spiritual journey of your own, or merely possess a vague feeling that something significant is missing in your life, Light Reading will support and challenge you on your own sojourn into the heart. Charles P. Gibbs is an internationally respected spiritual leader, interfaith activist, speaker, and writer who has committed his life to serving the world through interreligious and intercultural engagement. An Episcopal priest, he served for seventeen years as the founding executive director of the United Religions Initiative, a global network of people from diverse religious and spiritual traditions united in service to the Earth community. He recently became senior partner and poet-in-residence for Catalyst for Peace. A prolific writer, Gibbs’s published works include coauthoring Birth of a Global Community; contributing a chapter to Interfaith Dialogue and Peacebuilding; “Opening the Dream: Beyond the Limits of Otherness,” an essay publishd in Deepening the American Dream. Charles cherishes and is inspired by his family. He is blessed with dear friends and colleagues of diverse faiths from around the world.

Sufism: An Inquiry Vol XVII, No. 4

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

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 â&#x20AC;&#x2DC;The Art of Peaceâ&#x20AC;&#x2122;.

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. 4

Susan W Lambert photography

Sufism: An Inquiry Vol XVII, No. 4

Love’s ocean has no shore to swim for, The only relief is to give up your life. The moment of love’s rapture is the moment of joy - Hafiz

Sufism: An Inquiry Vol XVII, No. 4

Sufi Biographies

Dr. Shahid Athar

Honoring Dr. Shahid Athar, International Association of Sufism’s long time friend and a humanitarian Dr. Shahid Athar, MD, FACP, FACE, is a Clinical Associate Professor at Indiana University School of Medicine and a retired Endocrinologist . He is a fellow of the American College of Physicians and the American College of Endocrinology. He is an author of 7 books (including Islamic Perspectives in Medicine, Health Concerns for Believers and Healing the Wounds of 9/11) and many published articles on medical and Islamic topics. He is a speaker on various topics including Islam, interfaith, spirituality and medical ethics. He is founder and past president of Interfaith Alliance of Indiana and Islamic Society of Greater Indianapolis. His affiliations include Muslim Alliance of Indiana, Pakistan American Friendship Association, Islamic Society of North America (ISNA), Islamic Medical Association of North America (past president and former chair, medical ethics) and International Association of Sufism. He is member of Association of APPNA. He serves on the board of advisors for Protection of Consciousness Project, an international human rights organization and OBAT helpers. For his interfaith activities, the India-

napolis Medical Society in 2002 gave him the Gov. Otis Bowen Award for Community Service. He received Diamond award from United to serve America. He earned the St.Vincent Hospital Internal Medicine Residency Dept. “Teacher of the Year” award for 2001 and 2007, and the St. Vincent Distinguished Physician award in 2009. American College of Physicians (Indiana chapter) in 2007 gave him Laureate Physician award. In 2011, he earned the “Dr. Ahmed ElKadi Award” for distinguished service to the Islamic Medical Association of North America. In 2014, Muslim Alliance of Indiana gave him “Excellence in interfaith award”. On May 18, 2015, State Of Indiana gave him “The 2015 Golden Hoosier Award”. Web site www.islam-usa.com, email sathar3624@aol.com He lives in Carmel, Indiana with Shaista Nasreen his wife of 46 years. They have 4 children and 10 grandchildren His Sufi order is from Makhdoom Sharifuddin Maneri of Biharsharif India Saiyyed Mohammad Shahid Athar is from Sadaat Ahle Bait with his shijra (ancestry) is traced to Prophet Mohammad (peace be upon him)

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Global Works INTERNALLY DISPLACED PERSONS IN MADINATU & THE EFFORTS OF THE SHEIKH AHMAD ABULFATHI FOUNDATION TO PROVIDE EDUCATIONAL SUPPORT by: Khalifa Aliyu Ahmad Abulfathi Madinatu – Maiduguri, Borno State

The Sheikh Ahmad Abulfathi Foundation is a non-profit community-based philanthropic organization, established in 1952, to provide access to quality and education to the immediate Borno state community and the public at large. The school offers basic religious knowledge, mathematics, English language and science, and has morning, afternoon and night classes. Over the years,many of the students gratuated from this school continued to earn their doctorate degrees and master degrees in a variety of fields and scientic disiplines, as well as many entrepreneurs and tradesmen over a range of areas. The spate of insurgency that blighted the north eastern horizon left in its trail a large human catastrophe. There are currently over 2 million internally displaced persons (IDPs) in Borno, Adamawa and Yobe states where the insurgency has mostly affected. Amongst these IDPs are thousands of young men, women and children who are left with no access to basic formal and/ or informal education. Most of these children are orphans that are in desperate need for re-integration, re-orientation and social support in order to build a good future for them. The Foundation has been collaborating with Non-Governmental Organizations (NGOs) and other relevant bodies for the delivery of necessary community service pre-, para- and post-insurgency. These collaborations involve provision of scholarships to the inhabitants of the communities studying in any of the Foundation’s schools. Since the onset of the insurgency, there has been a consistent influx of IDPs in to Maiduguri. There are over four thousand IDPs presently residing at the Madinatu, Maiduguri home of the Foundation’s founder. THE SCHOOLS: The Sheikh Ahmad Abulfathi Foundation operates a collective bi-modular set of schools including the school for Boys and school for Girls. These

schools are now have been used as a platform for the educational reintegration and re-orientation of the IDPs in collaboration with Organizations who assist in the provision of scholarships for a few of these IDPs. Disciples of the Sheikh who are graduates of the Foundation’s schools have also devised a scheme through which one employed person sponsors at least one IDP child to any of the schools within the Foundation in order to relieve the burden on the Foundation as well as her collaborators as well as reduce the number of IDP children that hawk or beg on the streets of Maidugruri. The maintenance of an IDP student by the Foundation involves the provision of the following services: • Transportation to and from respective districts to the schools at affordable costs • Provision of uniforms green and white attire for pupils • Provision of breakfast and lunch for students • Discounted tuition fees and book fares for IDPs orphans • The annual cost for each IDP student in any of the streams is One Thousand Two Hundred and Forty United States Dollars ($1,240). • For IDP students that do not require transportation, the annual cost amounts to Three Hundred and Forty United States Dollars ($340). It is pertinent to provide the IDPs with affordable quality education in order to provide a chance for a better future for them as well as keep them informed while preventing their radicalization due to ignorance or poverty as well from street begging and hawking. Assistance in the provision of scholarships for them would enhance the efficiency of the Foundation in providing basic bi-modular education for the IDPs and thereby helping brightening their future.

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2017 Annual Inspiration Dinner IAS.org honoring Emmy Award Winning

Cheryl Jennings for a lifetime of service to the world

Honorary Committee: Jonathan Granoff, Chair US Congressman Jared Huffman Marin County Supervisor Judy Arnold  Tenshin Reb Anderson Dominican Sisters of San Rafael Mark Fishkin  The Rev. Canon Charles Gibbs Nafisa Haji, Ed.D. Denise Lucy, Ph.D.  Paul Paz y Mino  Robert L. Reynolds  The Rev. Carol Saysette Rita Semel  Bahman Shirazi, Ph.D.  Jack Shoemaker  Atossa Soltani  Laura Stivers, Ph.D.  Mary Kay Sweeney, Ph.D. Craig Watson

Friday, September 22, 2017

Embassy Suites

San Rafael, CA, USA

Sufism: An Inquiry Vol XVII, No. 4

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, Womenâ&#x20AC;&#x2122;s Rights offered and organized by the United Nations. For the most up to date information visit: http://ias.org/service/unitednations/

DPI s NGO

Department of Public Information Non-Governmental Organizations

Commission on the Sufism: An Inquiry Volof XVII, No. 4 Status Women

99 Names

Sufism: An Inquiry Vol XVII, No. 4

Al-Wadud the Loving

Divine love is infinite and unconditional. It is the energy that embraces and manifests compassion for all. It is that within the human being calling for one to become aware of itself; the potential to directly experience the love of the Divine. Through practice and blessing the practitioner begins to increasingly experience such omnipresent love – impossible to deny or be free from. From this quality one is constantly nourished. The Divine has blessed us the opportunity to both marvel in being loved by and also loving the Divine. Love is considered above all other Divine qualities. Last night I realized my whole life has been me taking and you giving. A constant series of exchanges, me opening my hands to yours, asking, receiving. I have never said thank you. How is it possible to be blind to the one who carries me. As if like a baby I deny mother, saying impatiently, no I can do this myself. I understand. Not realizing my eternity is wrapped within the womb of your vision. Not appreciating the dangerous ledge I rest upon. Even the words ‘thank you’ I borrow from your infinite closet– the letters, the voice, the lent throat that says them.

prepared from the teachings of

Shah Nazar Seyyed Ali Kianfar, Ph.D. by Sarah Hastings Mullin, Ph.D.

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

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In the heart of a pure seeker of truth, by the pure help of soul, your heartâ&#x20AC;&#x2122;s knots will be untied gradually and you will attain the real dignity of freedom. - Moulana Shah Maghsoud

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