Sufism
Sufism/ Tassawuf
This is a classic article by a master. |
Neither A Religion Nor A Philosophy
Hazrat Inayat Khan
The openness of Muhammad’s essential teachings paved the way for Sufis to come forward into the world without the interference they had previously experienced, and a mystic order called the Sahebae-Safa, Knights of Purity, was inaugurated by the Prophet, and afterwards was carried on by Ali and Siddiq, extraordinary in their wisdom, piety, bravery, spirituality and great charity of heart. This order was carried on by their successors, who were called Pir-o-Murshid, Shaikh, and so on, one after another, duly connected as links in a chain.
The spiritual bond between them is a miraculous force of divine illumination, and is experienced by worthy initiates of the Sufi Order; just as the electric current runs through all connected lamps and lights them. By this means the higher development is attained without great efforts. Sufism was unostentatiously practised in Arabia during the period of Sahabis, Taba’in and Taba’-i-taba’in. Charity, piety, spirituality and bravery are the real proofs of Sufi advancement. Sensational Sufi movements took place in Persia in the later periods, and Sufism came to be regarded as a Persian philosophy.
Sufism, as a religious philosophy of love, harmony and beauty, aims at expanding the soul of man until the realisation of the beauty of all creation enables him to become as perfect an expression of divine harmony as possible.
Many Sufi saints have attained what is known as God-consciousness, which is the most all-inclusive realisation of the meaning of the word ‘good’ attainable by man. Strictly speaking, Sufism is neither a religion nor a philosophy; it is neither theism nor atheism, but stands between the two and fills the gap. Among the religious, Sufis are considered to be freethinkers; while among intellectual philosophers they are considered religious, because they make use of subtler principles in life to elevate the soul than those that can readily be followed by material logic. The idea that Sufism sprang from Islam or from any other religion, is not necessarily true; yet it may rightly be called the spirit of Islam, as well as the pure essence of all religions and philosophies.
A true Sufi remains in the thought of truth continually, sees the truth in all things and never becomes prejudiced, but cultivates affection for all beings. A Sufi accomplishes the divine journey and teaches the highest grade of Baqa during this life, but people of all beliefs arrive, eventually, at the same level of understanding and realisation which Sufism represents. Sufism contains all branches of mysticism, such as psychology, occultism, spiritualism, clairvoyance, clairaudience, intuition and inspiration, but that which a Sufi particularly wishes to acquire is not necessarily any of the above-named powers; because the object of all these powers is greater individuality, and individuality itself is only a hindrance on the Sufi’s path towards the accomplishment of his highest perfection. Therefore, the main object of initiation in the Sufi Order is to cultivate the heart through renunciation and resignation, that it may be pure enough to sow the seed of divine love and realise the highest truth and wisdom, both theoretically and practically, thereby attaining the highest attributes of humanity.
Self-realisation is the highest and most difficult attainment of all; it is impossible to acquire it in the manner of sciences and arts, nor is it possible to attain it as health, wealth, honour and power can be obtained by certain means. Spiritual Liberty: The Sufi Message, Vol 5, MLBD.
Creation
Mar 20 2015
The Sufi interpretation of creation
Inayat Khan
Zat, the truly Existing; the Only being. The only definition that words can give is as the Absolute. In Sufi terms this existence is termed Ahadiat. A Consciousness arose out of the Absolute, the consciousness of Existence. There was nothing of which the Absolute could be conscious, except Existence. This stage is called Wahadat. Out of this consciousness of existence, a sense developed `that i exist'. It was a development of the consciousness of existence. It was this development that formed the first Ego, the Logos, which is termed Wahadaniat by Sufis.
With the feeling of i-ness, the innate power of the Absolute, so to speak, pulled itself together; in other words, concentrated on one point; thus the all-pervading radiance formed its centre, the Centre which is the divine Spirit or the nur, in Sufi terms called Arwah. This central light then divided existence into two forms, light and darkness. In point of fact, there is no such thing as darkness; there has never been darkness; it is only less light compared to more light.
This light and darkness formed an Akasha or Asman, an accommodation, a mould; and a phenomenon of light and shadow working through this mould furthered the manifestation into a great many accommodations, Asmans or Akashas, one within the other.Every step manifestation has taken has resulted in a variety of forms made by the different substances which are produced during the process of spirit turning into matter.
The working of his process has been according to the law of vibration, which is the secret of motion; and it is the plane of the definite forms of nature which is called Asman in Sufi terminology. Out of these forms the vegetable kingdom came gradually from the mineral and from the animal came the human race. This provided for the divine Spirit the Ajsam, the bodies which it has needed from the time it centered itself on one point, and from there spread its rays as various souls.
Thus six definite steps towards manifestation are recognised by Sufis. The first three are called Tanzi.
And the next three Tashbi; the first three are impercep tible and the next three are distinguishable.
There is also the phenomenon of four elements, besides one which is the source and goal of all elements: Nur, the ether; this makes them five. Baad, the air; Aetsh, the fire; Aab, the water; Khaak, the earth. These elements have worked in consonance with one another in order to bring about the results desired by the divine wisdom working behind them. In every Akasha or Asman they have been present either more or less; one without the other did not exist; the four together brought the fifth. In this way the whole manifestation has taken place through a gradual process of development.
Manifestation finished half its task in the creation of man, in whom is born the wisdom of controlling and using all that is on the earth to its best advantage.And in man the purpose of manifestation is fully accomplished; especially in the man who has on his return journey become more and more conscious of the purpose, by widening his outlook and by living a fuller life; the man who has reached that stage of realisation which is called divinity , in which is the fulfilment of the purpose of this whole manifestation.(Source: `The Way of Illumination By Hazrat Inayat Khan, Motilal Banarsidass publishers.)
