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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) 2 Rosicrucian Order AMORC Degree 10 Illuminati Section 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 3 Rosicrucian Order 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 4 Rosicrucian Order AMORC Degree 10 Illuminati Section 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 5 Rosicrucian Order AMORC Degree 10 Illuminati Section Number 36 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. 6 Rosicrucian Order AMORC Illuminati Section Degree 10 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 7 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. 8 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 Consecrated to truth and dedicated to every Rosicrucian Grand Lodge of the English Language Jurisdiction, AMORC, Inc. Rosicrucian Park, San Jose, California, U.S.A. This monograph is not subject to sale or purchase by anyone. A sale or purchase may make the seller and purchaser subject to civil liability. This monograph is officially published by the Rosicrucian Order, AMORC, under the emblem appearing on the front cover, which is legally protected and ipso facto protects all engraved, printed, electronic, photocopied, photographed, or typed copies of its cover and of its content. It is not sold but loaned to the member as a privilege of membership. Thus, legal title, ownership, and right of ownership of this monograph are and remain those of A.M.O.R.C., to which it must be returned on simple demand. All scientific, philosophical, and mystical subjects covered in this monograph, as well as all symbols, titles, and passwords, are strictly confidential and are communicated to the member for his or her sole and exclusive information. Any other use or attempted use will automatically terminate active and regular affiliation with A.M.O.R.C., which is the only organization authorized to publish this monograph.