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MASTER
MONOGRAPH
ROSICRUCIAN ORDER
AMORC
ILLUMINATI SECTION
Degree 10 No. 36
Know thyself, and thou shalt
know the universe and the gods.
©2011, Supreme Grand Lodge of the Ancient & Mystical Order Rosæ Crucis.
Published by the Grand Lodge of the English Language Jurisdiction, AMORC, Inc.
148
1011
Tenth Degree No. 36
CONCURRENCE
Since this lesson deals with Sufism, we will now provide an excerpt
from a book entitled Rumi and Sufism. As the title suggests, the book is
made up of two parts. The first section is devoted to Rumi, a Sufi master of
the thirteenth century, while the second section deals with Sufism per se, as
the esoteric expression of Islam.
The living heart of Islam, the Tariqa (spiritual path) is also
known as “Sufism.” It is the esoteric dimension of the Islamic
message, which, like the Sharia (religious law), has its origin in the
Qur’an and the Prophet’s tradition. The fact that Sufism is basically
Islamic cannot be doubted—in spite of any relationships that may
be established with Vedanta, Christianity, or Neoplatonism by
scholars—since any spiritual realization is based on the teachings of
the Holy Book and the practices of Muhammad.
The geometrical symbol of the circle has sometimes been
used to show the link between the basic dimensions of Islam: the
circumference representing the religious law embracing the entire
Muslim community; the rays symbolizing the paths (tariqas)
leading to the Center where is found the supreme Truth (Haqiqa)
which, “being everywhere and nowhere,” creates, metaphysically
speaking, the Tariqa and the Sharia, as the dot begets the rays and
the circumference at the same time. Therefore, the Path and the Law
both lead to the existence of Allah who is Truth, and, each in their
way, reflects the Center.
For Sufism, the concept of Divine Unity (at-Tawhid), which is
the very essence of Islam, is not a different reality than religious
law. They are two complementary aspects of this ultimate Reality
on which is based the very mystery of Being: Allah being, to quote
the Qur’an, both the Exterior (as-Zahir) and the Interior (al-Batin),
Allah manifests simultaneously “on the horizons and in the souls.”
Consequently, in order to be true Sufism, it must combine the
following two approaches: obedience to the Law and the quest for
the profound meaning of the Truth. This is what an ancient and
classical treatise, the Risalat of Al-Qushairi, explains: “The Sharia
(continued on page 10)
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Number 36
Dear Fratres and Sorores,
Having studied the three major branches of Islam—that is, Kharijism, Shiism,
and Sunnism—we shall now examine Sufism, rightly considered to be Muslim
mysticism. As we shall see, this particular expression of Islamic thought is closer
to a philosophy than to a religion, if only because of its esoteric character.
SUFISM: Etymologically, the word Sufi is derived from the Arabic words
suf and safa, which mean respectively “wool” and “purity.” Sufis are always
dressed in white woolen tunics, thus symbolizing their desire for purity and
spiritual elevation. In many books, they are called the “mystics of Islam,”
because they possess great knowledge of the esoteric doctrines underlying this
religion. In fact, they are the spiritual heirs of the Hanifs, who were previously
mentioned in our study of Muhammad’s life. Keep in mind that he was initiated
into their teachings and that it was under their impulse that he undertook his
public ministry. From a traditional point of view, Sufism is therefore linked to
Hanifism. As such, it constitutes the esotericism of Islam, both on the doctrinal
and moral planes.
Historically speaking, Sufism dates back to the time of the caliph
Yazid (seventh century CE), a man of a sectarian and warlike temperament.
Frowning upon the dogmatic direction he wanted to impose upon Islam,
the most learned Muslims strongly expressed their disagreement. This was
especially true of Hasan al-Basri (642–728), considered by many as being the
paragon of a truly pious Muslim. Fearing that the Qur’anic message would
drift towards politics, he established a movement bringing together all those
who wished to preserve the mystical teachings of Muhammad. Thus Sufism
was officially born. For obvious reasons, the first Sufis were considered to be
heretics. This explains why a number of them have been persecuted over past
centuries. Even today, they face considerable opposition from certain Muslim
authorities, which is absolutely unjustified.
Since Sufism traditionally goes back to Hanifism, it does not limit itself
to perpetuating Muhammad’s original message. It also integrates mystical
doctrines borrowed from Judaism, Christianity, and even Buddhism. Moreover,
the influence of certain Neoplatonic concepts can be detected.
While we are on this subject, it is interesting to note that there
exists a parallel between the words sufi and sophia, a Greek word
that means “wisdom.” In any case, the teachings of the Sufis are
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AMORC
Degree 10
Illuminati Section
Number 36
very valuable, for they are a harmonious combination of esoteric principles
on which are based philosophical and religious trends marking the history of
humanity. Therefore, although Sufism is considered to be the mystical path of
Islam, it conveys in fact universal knowledge. You will note that many Jewish,
Christian, and Buddhist thinkers hold it in high regard.
THE DOCTRINES OF SUFISM: Let us now consider the fundamental
doctrines found in Sufism. First of all, the Sufis attach much importance to
the concept of Divine Unity. In other words, they feel that the Divine is
One, a belief shared by all monotheists. Nonetheless, they believe that the
Divine manifests in Creation within seven successive worlds, the lowest
corresponding to matter (alam-i-tabi’at) while the highest is spiritual essence
(alam-i-hahut), which corresponds in fact to the Divine World. In their
view, human evolution consists of rising from one world to the next, until
one reaches perfection (Insan Kamil) and is one with Allah. How is this to
be accomplished? By following the Path (Tariqa) leading from the state of
ignorance (latifa qalibiyya) to the state of truth (latifa haqiqa). Of course,
Sufis are convinced that this objective cannot be attained in only one lifetime.
That is why reincarnation is an integral part of their beliefs and teachings.
For Sufis, the primary attribute of the Divine is none other than Love,
which they compare to the Universal Soul. According to them, the human
soul is itself the expression of Divine Love, so that there exists a lover/
beloved relationship between human beings and the Divine. On this subject,
the Mathnawi, an epic poem by Rumi, says: “Love is in me as the blood in
my veins. It fills me with the Beloved, because the Beloved is in all. It is the
Beloved’s Love which makes the wheel of Heaven turn, because the world
would be inanimate without the Beloved’s Love.” Generally speaking, for
Sufism, Love is the key that allows us to elevate ourselves to the Divine.
This implies not only that we love the Divine, but also that we love all that
is part of Creation, whether it be human beings, animals, plants, or minerals.
This importance given to Universal Love explains why Sufis show so much
respect for others and for all forms of life. Consequently, they feel that hatred,
wickedness, and even indifference degrade the soul and prevent it from ever
reaching the seventh world.
In keeping with the previous explanations, Sufism does
not really emphasize the necessity of acquiring an intellectual
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Number 36
knowledge of divine laws. Rather, it advocates that we awaken our ability
to experience the Presence of the Divine with our emotions. Sufis believe
this awakening is possible only by purifying the soul of all its imperfections;
consequently, they stress the importance of spiritual alchemy, as understood
by Rosicrucians. For them, it is essential therefore to work on oneself and to
engage in a constant holy war (jihad), in the most mystical sense of the word. In
other words, they feel that it is a person’s duty to fight against the imperfections
(nafs natiqa) of the ego, so as to express the virtues of the soul, especially
humility, charity, and sincerity. It is in this sense that we may understand their
desire to submit to what they call “pure morality”—that is, a moral purity that
provides access to Illumination and allows union with the Divine.
Because of their spiritual quest, Sufis seek to unite with the Divine in
full consciousness. To attain this, they apply three basic techniques. The first
involves the use of the dhikr, which consists of praying as often as possible
by repeating the name of Allah, or one of Allah’s attributes, many times. The
second method consists of deep meditation on the seven ways of attaining the
seventh world (alam-i-hahut): to travel towards Allah, travel through Allah,
travel on Allah, travel with Allah, travel for Allah, travel from Allah, and travel
in Allah. Lastly, the third technique enabling the student to experience Divine
Unity is based on the sama, the sacred dance practiced mostly by the whirling
dervishes. No matter what technique is used, it is accompanied by a rigorous
ascetism and aims at liberating the soul from the grasp of the senses. The
goal is to attain ecstasy (ghalaba), considered by Sufis as the highest state of
consciousness that a human being can attain in approaching the Divinity.
Sufism is more a philosophy than a religion, its teachings being essentially
based on the relationship between the Master and the disciple. In other
words, it is primarily transmitted orally, which allows its esoteric character
to be preserved. Furthermore, each Master starts with the principle that every
disciple possesses in his or her innermost self the wisdom he or she seeks to
acquire. The Master, therefore, seeks to free the disciple from ignorance rather
than to provide the disciple with knowledge. This reminds us of the saying
known by all Rosicrucians: “It is from ignorance, and ignorance alone, that
humanity must be delivered.” In accomplishing this aim, the
Master uses a method called maieutics, which was borrowed
from the Greek philosophers. This method consists of asking the
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disciple to pose questions regarding the nature of the Divine and in answering
the disciple by posing other questions, until the disciple comes into contact
with his or her own Inner Master and receives the answers directly from the
Inner Master.
In the modern era many schools of Sufism are in existence. The main
ones are: the Hubrawiya (Egypt, Iran, Northern India, and Kashmir),
Naqshabandiya (Turkey, Caucasus, and India), Rifaiya (Egypt and Syria),
Qadiriya (Kashmir, Iraq, Turkey, India, China, Sudan, and the Maghreb),
Khalwatiya (Syria, Anatolia, and Egypt), Tidjaniya (Africa), Darqawiya (the
Maghreb), and Idrisiya (Libya). Each of these schools is linked to a specific
Master even though they all expound the same basic philosophy. In fact,
their differences are found essentially in the methods employed for attaining
ecstasy, the ultimate aim of all Sufis. To be more precise, they each have their
own technique for prayer, meditation, and ritualistic dance. Some even include
exercises displaying many similarities to yoga. In any case, they number only
several thousand disciples throughout the world, which confirms that Sufism is
a path followed by a very limited number of Muslim mystics.
To close this monograph, we propose that you read an excerpt from
the book entitled The Wisdom of the Prophets, written by Ibn Arabi (1165–
1240), who is thought to be one of the greatest Sufi Masters. When reading
this excerpt, you will be able to measure the profundity of Sufism and make
certain comparisons with Rosicrucianism, notably in what concerns the
conception of the Divine and the Divine Essence:
Allah wanted to see the essences of Allah’s most perfect Names,
whose number is infinite—and if you like, you can equally well say:
Allah wanted to see Allah’s own Essence in one overall object which,
having been blessed with existence, summarized the Divine Order so
that there Allah could manifest Allah’s mystery to Allah.
For the vision that a being has of oneself in oneself is not the same
as that which another reality procures for one, and which one uses
for oneself as a mirror: in this one manifests oneself to oneself in the
form which results from the “place” of the vision; this would
not exist without the “plane of reflection” and the ray which
is reflected therein.
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Illuminati Section
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Number 36
The Divine first created the entire world as something amorphous
and without grace, comparable to a mirror not yet polished, but it is a
rule in the Divine activity to prepare no “place” without it receiving
a Divine spirit as is explained (in the Qur’an) by the blowing of the
Divine spirit into Adam . . . .
There is not then (apart from the Divine Reality) other than one
pure receptacle, but this receptacle itself comes from the Holy Effusion
(that is to say, from the principal manifestation, meta-cosmic, where
the “immutable Essences” are Divinely “conceived” before their
apparent projection in the relative existence). For, the entire reality
from its beginning to its end comes from Allah alone, and it is to Allah
that it returns.
With best wishes for Peace Profound,
Sincerely and fraternally,
YOUR CLASS MASTER
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Practical Application
“Whatsoever thou resolvest to do, do it quickly. Defer not till the
evening what the morning may accomplish.”—Unto Thee I Grant
Since Sufism is an integral part of Islam, Sufis respect the major rules of the
Sharia and base their faith on the Qur’an. Moreover, they show great veneration
for Muhammad, as they actually consider him to be the Invisible Guardian of
the seventh world—that of Divine Essence. What differentiates Sufis from other
Muslims is that they approach Islamic doctrines from an esoteric point of view
and they devote their entire lives to the realization of unity with the Divine. This
also explains why they lead an ascetic life, whether individually or as members
of a community. We should add that true Sufis advocate nonviolence in all
circumstances and rarely become involved in the political and social affairs of
the Muslim community. Lastly, they all demonstrate a high degree of tolerance
towards other religions, believing that they constitute different branches of the
same tree, the Tree of Knowledge.
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Summary of This Monograph
After carefully reading this monograph, read the following summary. It contains
the major principles on which you are to reflect and meditate in the coming days.
If any of the points are difficult to understand, refer to the explanations given in this
monograph. Moreover, we advise you to read this summary again immediately before
your next sanctum period.
Etymologically, the word Sufi is derived from the Arabic words suf and
safa, which mean respectively “wool” and “purity.” Sufis are always
dressed in white woolen tunics, thus symbolizing their desire for purity
and spiritual elevation.
In many books, Sufis are called the “mystics of Islam,” because they
possess great knowledge of the esoteric doctrines underlying this religion.
In fact, they are the spiritual heirs of the Hanifs.
Since Sufism traditionally goes back to Hanifism, it does not limit itself
to perpetuating Muhammad’s original message. It also integrates mystical
doctrines borrowed from Judaism, Christianity, and even Buddhism.
Moreover, the influence of certain Neoplatonic concepts can by detected.
Sufis attach much importance to the concept of Divine Unity. They feel
that the Divine manifests in Creation within seven successive worlds,
with the lowest corresponding to matter and the highest, spiritual essence.
For Sufis, the primary attribute of the Divine is none other than Love,
which they compare to the Universal Soul. According to them, the human
soul is itself the expression of Divine Love, so that there exists a lover/
beloved relationship between human beings and the Divine.
Sufism does not really emphasize the necessity of acquiring an intellectual
knowledge of divine laws. Rather, it advocates that we awaken our ability
to feel the Presence of the Divine with our emotions.
Because of their spiritual quest, Sufis seek to unite with the Divine, in
full consciousness. To attain this, they apply three basic techniques: dhikr,
meditation, and sama—these three techniques being accompanied by
rigorous asceticism.
Sufism is more a philosophy than a religion, its teachings being
essentially based on the relationship between the Master and the disciple.
In other words, it is primarily transmitted orally, which allows its esoteric
character to be preserved.
9
Concurrence (continued)
deals with the observance of rites and acts of devotion whereas the
Truth (Haqiqa) concerns itself with the inner vision of the Divine
Power. Any rite not inspired by the spirit of Truth has no value,
and all spirit of Truth not structured by the Law is incomplete. The
Law exists to govern humanity, whereas the Truth reveals Allah’s
frame of mind to us.”
— ÉVA DE VITRAY (twentieth century)
10
NOTES
11
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