Aspects of Sufi Mysticism

The Sufis are the custodians and heirs of the esoteric teachings of the prophet Mohammed. Sufism could thus in simple terms be defined as an islamic form of mysticism. The sufis constitute a group of people within islam. Apart from faithful observing the common obligations of islam,they also choose for themselves a particular spiritual discipline so as to realize the higher ideals of the prophet's religion. The word Sufi is derived from the arabic word suf,meaning "wool" and therefore a sufi is literally a "man" of the wool. The early ascetics of Arabia wore wool,and this attire therefore served as a symbol denoting their spiritual office and calling. The Sufi approach seems to be in perfect consonance with the concepts of the prophet of islam,mohammed,who after defining the basic structures of the religion saw the need for a variety of ways through which individual could work towards their spiritual fulfilment taking into consideration their own abilities,temperaments,and social situation. The Koran,the holy book of the Moslems,refers to this variety as path of peace and well-being. Indeed, Mohammed himself averred that there many gates to paradise. While practitioners of prayer,devotion,fasting,charity,etc.will paradise through their respective gates,some people will enter through all of them. By implication this means that the Sufi choose from themselves a particular course of life. But more importantly,the are also aware of other courses and their value as visualised by the prophet. Sufis never accepted the Koran literally. Rather,its hieratic and hidden meanings have served as their guide. The Sufis regard the statement "He who knows himself knows his lord"as a product of the theophanic revelation given to mohammed. This statement was considered a gnostic one. The Sufis considered this self-knowledge to be esoteric;a spiritual knowledge attainable by only the elect. Aside from this, the statement was only given currency in very restricted sufi circles and also through specialized writings. ATTAINING SELF-KNOWLEDGE According to the sufis,the kind of self-knowledge that could lead to knowledge of God was not only esoteric but also mystical. Self-knowledge could only be attained by self-naughting. This implies emptying one's self. In other words,knowledge of God is considered the progressive negation of limited concepts which in the final analysis could be classified as a sort of unknowing. Sufism seems to have no uniform body doctrines,which explains its very strong eclectic traits. As a spiritual discipline,a greater part of the elements were taken from the prophet's teachings as well as those derived from direct personal experience. In later centuries,especially during the period of ibn-arabi(A.D 1165-1240),Sufism exhibited strong Neoplatonic and Hermetic influence. Equally significant were the writings of the early Christian fathers on Sufi philosophy and practices. One can therefore argue,without any fear of contradiction,that the prophet's religion and Sufism are not the same. But there is need for a caveat here. The difference between the two reflects the the tensions between the exoteric and the the esoteric. To the Sufis esoteric knowledge did not stand in opposition to the exoteric tradition. Esoteric knowledge was seen not as a substitute for the commonly available forms of knowledge,but as an appropriate complement. Indeed a popular dictum within sufi circles is that the inner had to be approached through the outer. This statement brings us to an important perspective in the whole gamut of Sufi philosophy. The secret is simple this: Esoteric knowledge can only be attained by those who are already conversant and competent in the customary forms of living. THE MYSTERY OF SUFISM What are the techniques employed by the Sufi in the presentation of their teachings and doctrines? The Sufi approach to their teachings and doctrines have from time immemorial intrigued and confused many people. The inability of a majority to penetrate and arrive at the sublime truths revealed by sufis has elicited facetious comments which are often singled out by some scholars as constituting the sufi mystique. Sufis generally do not speak of their spiritual experiences. Various techniques are employed in the presentation of these experience. Some describe them in ordinary language. Others use the personality-oriented language of the theologians,while others make use of all philosophical and even scientific knowledge available in the presentation of the teachings. A corollary to the above point is the ingenious sufi device of adapting the written word to convey certain parts of what they teach. This has fostered within sufi circles the development and use of manipulated and enciphered materials. This led to the jest that when sufis draw diagrams and also present other things,they do not have to be accepted just in the form the appear. It is important,however,to bear in mind that these cryptic writings were never designed to be completely hide or conceal the true meanings. Rather,they were intended to show,when decoded,that what on the surface looked more like a complete poem,myth,or treatise could possibly be susceptible to another interpretation. Sufis aver that only the bird understands the textbook of the Rose ad that not every reader knows the inner meaning of the page. This underlies the sufi claim that their teachings are presented in a manner which enables people to use them according to their own level of understanding. it can thus be established that sufis do not stick to one convention. In other words,sufism can be taught in many guise -such as religion scripture,romantic peotry,joke,tales,legends,and art forms ,etc. THE PRESENTATION OF TRUTH Another sufi idea,which has remained an enigma and has so far been impossible to integrate into the mind of many people,relates to the sufi approach to presenting a subject. Part of the problem derives from the fact that sufism is truth without form. The sufi contend that there are three major ways of presenting any subject. The first is to present everything in rota. The second method is to present what people want,while the third way is to present what will serve them best. Now what are the likely consequences of the approaches to this trilogy for the presentation of the truth? The sufis claim that if we present everything,the result may be surfeit. In the second approach,we choke the people-hamper then in their development-when we present what they want. In the third approach,we stand the danger of misunderstanding and opposition if we present what will serve the people best. Notwithstanding the maze of difficulties involved,the sufis insist that if we have served the people thus,whatever the appearances,we have served the people and that definitely ww will benefit. The sufi, according to the islamic philosopher Nuri Mojudi,is one who does what needs ti be done. But more than that,the sufi is also one who does what needs to be done when others cannot do it. The sufi is thus one who possesses a special gnosis. Sufism,in the strict sense of the word,is therefore considered as the transcending of ordinary limitations. It is understandable how the word sufi has been linked with Sophia,the Greek word for divine wisdom, and with Ain Sof,the hebrew qabalistic term meaning the absolutely infinite. The aphorism in the esoteric science that mystical principle are fundamentally the same,although often worded differently in each age,is not a trite statement. Each avatar or messenger of God expounded and taught what wad considered adequate to the human understanding and in accordance with the spiritual requirements of the time. SUFISM AND ROSICRUCIANISM All the true paths,they say,lead to the same goal. Despite the outward differences dictated essentially by the environment and culture,close parallels can be drawn between Sufi and Rosicrucian mysticism. Sufism,like the teachings of the Rosicrucian order,maintains that the mystical experience is an intensely personal one. This by implication,means that the mystical experience only involves group or mass participation in rite when such will produce the necessary change in consciousness and aid in the realization of the inner experience. The two systems of mysticism also subscribe to the patheistic concept of God. Pantheism,is simple terms,is the concept that sees God dwelling in all things. However,this concept does not make the slightest allusion to the fact that the things itself is God. Instead,the mind of God is conceived to reach down into all things,thus becoming the creative force behind all reality. The Sufi psychology of classifying people into the appetitive soul(Nafs),spirit(Ruh),heart(Qualb),and intellect(Agl) finds a common ground in the Rosicrucian approach where members are given attributes such as the physical,mental,and spiritual qualities. There is also the consensus between the systems that humans are one if the manifestation of God. God is accepted as one reality,and our higher nature is considered as a direct emanation from divine or supreme being . The human being is therefore the microcosm,the small universe in which all of these manifestations are united. Students of these two system of mysticism also devote much time to prayer. Prayer is sort of transcendental method of communion with God. It is seen as an intimate and personal contact with the creator of all beings. Finally,sufis and Rosicrucians,being men and women of timelessness and placelessness,are able to bring their experience into operation within the culture and country in which they find themselves.