It is no accident that Sufis find that they can connect most constructively with people who are well integrated into the world, as well as having higher aims, and that those who adopt a sensible attitude towards society and life as generally known can usually absorb Sufi teachings very well indeed
The main problem is that most commentators are accustomed to thinking of spiritual schools as 'systems', which are more or less alike, and which depend upon dogma and ritual: and especially upon repetition and the application of continual and standardised pressures upon their followers.The Sufi way, except in degenerate forms which are not to be classified as Sufic, is entirely different from this.
There is a succession of experiences which together constitute the educational and developmental ripening of the learner, according to the Sufis. People who think that each gain is the goal itself will freeze at any such stage, and cannot learn through successive and superseding lessons.
Ali, Son of the Father of the SeekerAli said: 'None may arrive at the Truth until he is able to think that the Path itself may be wrong. This is because those who can only believe that it must be right are not believers, but people who are incapable of thinking otherwise than they already think. Such people are not men at all. Like animals they must follow certain beliefs, and during this time they cannot learn. Because they cannot be called “humanity”, they cannot arrive at the Truth.
Causes: As important a fact as any individual cause on earth is the vital incapacity of the human individual to distinguish between genuine cause and one which is foisted upon him by pressure, environment, propaganda, conditioning.If people had the sense they pretend to have, they would seek this fundamental distinction perceptible.Hardly anyone makes this effort. This is partly because it is an invisible but powerful part of their culture to teach that conditioned emotionality and ‘causes’ whose necessity, urgency or rightness is only conditioned into them, are necessarily, right.
It is a Sufi contention that truth is not discovered or maintained by the mere repetition of teachings. It can only be kept understood by the perpetual experience of it. And it is in the experience of truth that the Sufis have always reposed their trust. Sufism is therefore not 'Do as I say and not as I do', or even 'Do as I do', but 'Experience it and you will know'.
One can give or withhold in a manner far more effective, sophisticated, useful, which is quite invisible to people who think that giving or withholding is done by external assessment. If you seek some mark of favour or 'promotion', know that you are not ready for it. Progress comes through capacity to learn, and is irresistible. Nobody can stand between you and knowledge if you are fit for it.
The important place held by Jesus among the world's six hundred million Moslems... and the agreement of both religions about the necessity for surrender to God as the means of salvation, thus makes it comparatively easy for a Moslem to address himself to Christians: the sympathy and the history are already there.
And there are many people, both Moslem and Christian, who have a good grasp of each others0 conceptions of surrender to God an other principles. But the widespread existence of bias, misinformation and lack of knowledge (…) militate against the effectiveness of dialogue, (…) by the most subtle and one of the most effective of instruments, the subconscious, almost the subliminal, introduction of hostility.
Christian scholars often say that Sufi theories are close to those of Christianity. Many Moslems maintain that they are essentially derived from Islam. The resemblance of many Sufi ideas to those of several religious and esoteric systems are sometimes taken as evidence of derivation. The Islamic interpretation is that religion is of one origin, differences being due to local or historical causes.
These lecture provide material for the consideration of common factors, in theory and in development, from the viewpoint of the idea of surrender to the Divine Will, reviewing some aspects of the interplay between Christians and Moslems, and introducing material from and about Sufis.
… when we are talking about 'Christians' and 'Moslems' we must first make sure that we are talking about people who have an idea, which should be more or less correct, as to what the other is supposed to believe and what he is expected to do as a consequence of that belief.
To drown in treacle is just as unpleasant as to drown in mud.People today are in danger of drowning in information; but because they have been taught information is useful, they are more willing to drown than they need be.If they could handle information, they would not have to drown at all.The lightning said to the oak tree: 'Stand aside, or take what is coming to you!
Definition of a SufiTo learn, people must give up a great deal, and this includes ritual as something from which they imagine they might learn. It is to emphasise this that Abu-Yaqub al-Susi, quoted in Kalabadhi's Taaruf, states that the Sufi is 'One who does not care when something is taken from him, but who does not cease to seek for what he has not.
The Sufi way is through knowledge and practice, not through intellect and talk. As Prince Dara Shikoh says, in a Persian poem: Do you wish to be included with the Lords of Sight? From speech (then) pass on to experience. By saying 'Unity', you do not become a monotheist; The mouth does not become sweet from the word 'Sugar
Humility cannot be taught by propaganda, though slavery can. Shouting for humility is a form of arrogance. One of my most abiding recollections is of a priest at a religious occasion once roaring, in the most threatening way imaginable: ‘O our Lord God, we most humbly pray…!’Real humility is not always the same as apparent humility. Remember that fighting against self-conceit is still fighting: and that it will tend to suppress it temporarily. It does not cure anything.Remember, too, that humility itself does not bring an automatic reward: it is a means to an end. It enables a person to operate in a certain manner.
Like the bat, the Sufi is asleep to 'things of the day' - the familiar struggle for existence which the ordinary man finds all-important - and vigilant while others are asleep. In other words, he keeps awake the spiritual attention dormant in others. That 'mankind sleeps in a nightmare of unfulfillment' is a commonplace of Sufi literature
People who speak or act in an ordinary fashion are most likely to be those who have been the recipients of higher experiences. But because they do not rage around, wild-eyed, people think that they are very ordinary folk and therefore not aware of anything unknown to the general run of man.
StagesFirst I thought that a Teacher must be right in all things. Then I imagined that my teacher was wrong in many things. Then I realised what was right and what was wrong.What was wrong was to remain in either of the first two stages. What was right was to convey this to everyone.(Ardabili)
Counsels of BahaudinYou want to be filled. But something which is full has first to be emptied. Empty yourself so that you will fill properly, by observing these counsels, which you can do as duties to yourself:FirstNever follow any impulse to teach, however strong it might be. The command to teach is not felt as an impulsion.
If you are uninterested in what I say, there's an end to it. If you like what I say, please try to understand which previous influences have made you like it. If you like some of the things I say, and dislike others, you could try to understand why. If you dislike all I say, why not try to find out what formed your attitude?
Contrary to Expectation. A wise man, the wonder of his age, taught his disciples from a seemingly inexhaustible store of wisdom. He attributed all his knowledge to a thick tome which was kept in a place of honour in his room. The sage would allow nobody to open the volume. When he died, those who had surrounded him, regarding themselves as his heirs, ran to open the book, anxious to possess what it contained. They were surprised, confused and disappointed when they found that there was writing on only one page. They became even more bewildered and then annoyed when they tried to penetrate the meaning of the phrase which met their eyes. It was: 'When you realise the difference between the container and the content, you will have knowledge.
In the modern world we are in a paradoxical situation; because although in theory man knows that he can extend his attention to something and then remove it, he very often does not do so. In many areas he does not look at something and then detach from it, and look at something else.Once he has found something to interest himself in, he cannot detach himself from it efficiently, and therefore he cannot be objective. Note that, in most if not all languages, we have words like 'objectivity' which leads people to imagine that they have it, or can easily use it. That is equivalent (in reality if not in theory) to saying 'I know the word “gold”, so I am rich.
Salute to the Thief. Junaid of Baghdad was passing the scene of a public hanging, where a thief was on the scaffold. Junaid bowed towards the criminal. Someone asked him: 'What did you do that?' Junaid said: 'I was bowing before his single-mindedness. For his aim, that man has given his life.
When prayer, rituals and ascetic life are just a means of self-indulgence, they are harmful rather than beneficial. This is quite obvious to people nowadays, when it is widely recognised that fixations are not the same as valuable and laudable observances. One should not pray if that prayer is vanity; rituals are wrong when they provide lower satisfactions, like emotional stimulus instead of enlightenment; he or she should not be an ascetic who is only enjoying it.
The would-be students wish to transcend books.But, ask yourselves: if someone says that books do not contain wisdom, and yet he writes books; books do not contain Sufism, and yet he continues to publish books on Sufism, what is really happening? It really is your duty, and not mine, to ask and to find the answer to that question, if you are interested enough.
The Seeking of the Master. Musa Najib was asked why he charged a fee from those who came to his sessions; and why he often did not even address his audience. He said: 'I charge for this object lesson: people believe that knowledge must be given freely, and consequently mistake everything which is free for knowledge. I do not always lecture because, among Sufis, “The Master finds the pupil.” The pupil has to be physically present: but he may be absent in every other sense. When I discern that a pupil is “present” then I “find” him, for then his inner call is audible to me, even if it is silent to him.' 'Seek and you will be found.
Scholars of the East and West have heroically consecrated their whole working lives to making available, by means of their own disciplines, Sufi literary and philosophical material to the world at large. In many cases they have faithfully recorded the Sufis' own reiteration that the Way of the Sufis cannot be understood by means of the intellect or by ordinary book learning.
A Better Beard that Yours. 'All true devotees wear a beard,' said the Imam to his audience. 'Show me a thick and lustrous beard and I'll show you a true believer!' 'My goat has a beard far bushier and longer than yours,' replied Nasrudin. 'Does that mean he is a better Muslim than you?
If a pot can multiply. One day Nasrudin lent his cooking pots to a neighbour, who was giving a feast. The neighbour returned them, together with one extra one – a very tiny pot. 'What is this?' asked Nasrudin. 'According to law, I have given you the offspring of your property which was born when the pots were in my care,' said the joker. Shortly afterwards Nasrudin borrowed his neighbour's pots, but did not return them. The man came round to get them back. 'Alas!' said Nasrudin, 'they are dead. We have established, have we not, that pots are mortal?'.
Instant Reading. A certain famous Fakir was claiming in the village that he could teach an illiterate person to read by a lightning technique. Nasrudin stepped out of the crowd: 'Very well, teach me – now.' The Fakir touched the Mulla's forehead, and said: 'Now go home immediately and read a book.' Half an our later Nasrudin was back in the market-place, clutching a book. The Fakir had gone on his way. 'Can you read now, Mulla?' the people asked him. 'Yes, I can read – but that is not the point. Where is that charlatan?' 'How can he be a charlatan if he has caused you to read without learning?' 'Because this book, which is authoritative, says: “All Fakirs are frauds”.