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We are all equal before God

Inequalities seem to permeate every level of human existence. Only a little observation and reflection is required to confirm the seeming omnipresence of inequalities.

Intelligence is not distributed equally across humanity. There are huge discrepancies between, say, severely challenged Down's syndrome individuals and the intellectually gifted.

The chasm between the rich and poor appears to have existed since the beginning of recorded history. In between these two extremes has been a fluctuating number of moderately rich and moderately poor people.

Any quality one cares to mention reflects this same inequality of distribution. Creativity, health, beauty, handsomeness, spirituality, talent, ambition, leadership, business sense, athletic ability, power, charisma, status, illness, fame, honesty, kindness, and so on, are all unequally distributed.

This is true within, as well as across, all racial, ethnic, and national groups. Moreover, it holds, as well, across history.

The distribution of most, perhaps all, of these qualities probably could be reflected fairly accurately by a bell-curve. In other words, there would be relatively few people on the low and high ends of a scale depicting the degree to which a person possessed a given quality. As one approached the median from either end of the scale, the numbers would gradually increase until they peaked at the median point.

Despite all of this inequality, Sufi masters maintain we are all equal before God. How does one reconcile the overwhelming evidence of inequality with the statement of Sufi masters concerning our equality in relation to God?

According to the practitioners of the Sufi path, we each have a unique essential or spiritual capacity. This capacity refers to our potential for reflecting the Names and Attributes of Divinity. Consequently, no two individuals have the same reflective properties of spirituality.

Sufi masters indicate every modality of spiritual reflectivity is precious to God. God cherishes each capacity because each potential has a uniqueness about it.

Uniqueness does not fit a normal distribution. Indeed, God has equipped essential human capacity for maximum distributive dispersal. Nothing is ever repeated.

According to Sufi masters, the Divine will desires for all uniqueness to be manifested. Every instance of uniqueness displays, in reflected form, more and more of Divine beauty and majesty. Every modality of uniqueness brings into existence a potential for unique reflectivity which has not been displayed previously and which will not be displayed again.

No matter how beautiful a given expression of spiritual reflection may be, there are other potentials for reflection which have a dimension of uniqueness to them not found in the first potential. The reverse, of course, is also true.

We each have been brought into existence to bring to dynamic realization our respective unique capacities for spiritual reflection of the Divine Names and Attributes. Since our potentials are unique, different circumstances are necessary to activate them.

The package of qualities associated with each of us is not arbitrary, nor is it a matter of the luck of the draw. These packages of qualities have been assigned to us by God.

The assignment of these qualities is related to our essential spiritual capacity for reflecting Divine Names and Attributes in a unique fashion. More specifically, each package of qualities is uniquely designed to provide the individual to whom they have been assigned with the sort of experiential challenges, struggles and possibilities out of which essential capacity may be brought to mature fruition.

The inequalities inherent in the various quality packages are necessary so that the different capacities for uniqueness can develop. However, one must be careful not to misunderstand what is being said here.

There is often a difference between the quality package which God assigns to certain individuals and the quality package which people try to impose on those same individuals. The quality packages which people try to impose are shaped by ignorance, bias, injustice, evil and so on. These human generated quality packages are not, taken in and of themselves, conducive to the realization of our unique spiritual capacities. For example, if a government or ruler wanted to impose hunger, poverty, torture, danger, homelessness, and various forms of other abuse on a given group of people, this "quality" package could generate many problems for individuals trying to realize their essential spiritual capacity.

At the same time, the attempted imposition of such human generated quality packages is part of the quality package which God has assigned to us. The attempted imposition of the human generated quality packages constitutes obstacles, challenges and injustice which we are being asked to struggle with and against.

Consequently, one is not being asked by God to endorse those processes involving the attempted imposition of human generated quality packages onto humanity. One is being asked to resist them but to do so in ways which will help one to realize one's essential spiritual capacity. Knowing how to accomplish this is very difficult.

The challenge each of us faces is to engage and embrace the quality package assigned to us by God in accordance with the manner in which God intended such packages to be used. Those packages, when properly understood and utilized, become the key to finding our way to realization of our essential spiritual capacity.

Among other things, the quality packages assigned to each of us by God involve a mixture of trials, tests, struggles, conflicts, and challenges. Those packages also contain what ever assets are necessary for the realization of our capacity for spiritual reflection.

The assets necessary for spiritual realization are not necessarily money, power, status, education, talent, creativity and so on. In fact, such qualities, more often than not, can be obstacles and trials with which one must struggle in order to overcome their potential for undermining one's quest for spiritual realization.

On the other hand, low-tech and low-capital qualities such as kindness, perseverance, simplicity, openness, sincerity, and so on, may be very important assets to have in one's quality package. What counts as a potential asset and what counts as a potential liability will vary from case to case, according to what is necessary for spiritual realization.

Having something can be just as much a problem as not having something. Each of these conditions entails its own brand of difficulty. Each of these conditions contains its own potential for benefit and development.

We each are being given, by God, an equal opportunity, in the form of our present lives, to realize our unique, essential, spiritual capacity. Each of these unique capacities has a dimension which renders them equally important to God as far as God's desire for the manifestation of all uniqueness is concerned.

Each of us has been given a quality package of equal functional value with respect to what is necessary for the realization of our essential spiritual capacity. Since the quality package assigned by God fits essential spiritual capacity like an appropriate key fits a certain lock, any given individual's quality package is useless to everyone else. This is so because that package has the potential for unlocking only a specific lock in the form of a certain capacity.

Ultimately, no quality is of value unless it can be utilized advantageously in the quest for the realization of our spiritual uniqueness. According to Sufi masters, whatever inequalities exist in the composition of the qualities in the packages that have been assigned to us by God, such inequalities need to be seen in the light of the underlying equalities which they are intended to serve.

Apparent exceptions to the foregoing relationship between inequality and equality do exist. For example, there are people (i.e., infants, children and some adolescents) who do not seem to live long enough to really say they are being given an equal opportunity to realize their unique spiritual capacity.

However, for every departure from the relationship between inequality and equality, there are Divine concessions and compensations which become operative. Those who have not had an equal opportunity in the above sense will be subject to different considerations, none of which will be to the person's disadvantage.

These exceptions to the rule give expression to their own mode of uniqueness. As such, they are exceptions which prove the rule concerning God's desire for all modes of uniqueness to be manifested.

(This essay is from the book Streams to the Ocean by Dr. Anab Whitehouse,)

". . . And More Will Be Revealed."

"...And More Will Be Revealed."


The following material arose in relation to some discussions that I had with a number of people who belonged to AA (Alcoholics Anonymous). The aforementioned discussion explored the idea of developing a framework through which those who were interested could come together for the purpose of focusing on various aspects of spiriruality in a way that might not be possible within normal AA meetings.

While the framework being outlined below did arise in conjunction with individuals from AA, the fact of the matter is, the basic framework which is being delineated might be adapted to the interests, inclinnations and interests of any group of people who wanted to come together in order to discuss different spiritual traditions in a mutually respectful, encouraging, and supportive way - a way that is not driven by theology but, rather, a contemplative and reflective process of searching for the truth as best the members of the Circle are able to do.

The people in AA speak about alcohol as being: "cunning, baffling, and powerful," but, in reality, there is within each of us a set of forces that are spiritually destructive in nature, and quite "cunning, baffling, and powerful". Indeed, one might easily suppose that this set of forces is at the heart of any addiction - whether to alcohol or to the world or one's carnal soul ... that is physical, emotional, and intellectual appetites. Consequently, although the following initially started in relation to the 12 step/tradition program of AA, the framework is much more universal in character - all one has to do is substitute a few words here and there, and one is no longer talking about just people from AA, but all of us in general.

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One of the primary reasons why the 12 steps are couched in the language of a ‘Higher Power’ that reflects an individual’s own beliefs is in order to provide alcoholics with as inclusive an entryway, or starting point, as possible so that people who are suffering might not be unnecessarily hindered from becoming open to a process that is designed to help them resolve one of the sources of that suffering - namely, their loss of control over the role which drinking plays in their lives. In addition, many of the people who come to AA - whether they stay or leave - have had very negative experiences with organized religion and related theologies, and while they may retain some sense of there being Something or Someone Which or Who is responsible for the Universe and one’s having existence, they tend to shy away from doctrines, rituals, and frameworks which are to be imposed from without rather than chosen from within the heart of that individual.

The first affirmation of an alcoholic’s heart is that she or he has lost control of life and that, instead, behaviors - no matter what one’s intentions may be - are governed by the inexorably relentless, destructive forces of addiction. The second affirmation of the heart of an alcoholic seeking to regain control of his or her life is that only a Power greater than the individual’s addiction could possibly restore any sense of sanity to that person’s life. The third affirmation of the heart of an alcoholic seeking to restore some semblance of sanity in her or his life is a recognition of the need to turn one’s life and will over to such a Power. The fourth affirmation of an alcoholic’s heart is that the third affirmation only becomes a possibility through the Grace of that Power which was acknowledged by the second affirmation of an alcoholic’s heart when confronted with the bitter realities of her or his first affirmation.

What does the individual know who has been opened up to the fourth affirmation of the heart noted above? First, he or she knows there is, indeed, such a thing as Grace. Secondly, she or he knows that accepting Grace requires struggle and discipline. Finally, such an individual knows that whatever his or her personal concept of a ‘Higher Power’ might be, this was far less important than the reality of the experience of that ‘Higher Power’s’ intervention in her or his life.

On the basis of such experience, and irrespective of whatever the individual’s conceptual starting point may have been, there tends to be a certain clarification of understanding concerning the nature of the ‘Higher Power’. One may not know if the ultimate character of this ‘Higher Power’ is a ‘She’, ‘He’, ‘It’ ‘Spirit’, ‘Power’ ‘Entity’ ‘Being’, or some other manner of Reality, but one does sense that Divinity has a personal interest in one’s life - that Divinity is not indifferent - that Divinity cares what happens to us - that Divinity has compassion and love and forgiveness for us, despite our mistakes - that Divinity wishes to offer us opportunities for redemption and salvation - that Divinity intends something more for us than being drunk - that Divinity wishes to help us end the suffering and destruction which has entered our lives, and, therefore, the lives of other people - that Divinity not only listens to our cries for Mercy, but responds, as well - that Divinity is kind, generous, compassionate, and a friend.

The foregoing clarification of understanding is not based on philosophical reflection or exercises in the metaphysics of theology. That clarification is not based on being a member of this or that church, mosque, temple, synagogue, or place of worship, or subscribing to this or that set of religious doctrines.

Instead, the clarification of understanding is rooted entirely in the personal experience of Grace having entered one’s life and moved it in a different direction - a direction that is away from addiction and, therefore, in a direction that just a few short days or weeks previously, seemed impossible. One’s faith in the ‘Higher Power’ was increased due to personal experience and not as a result of conceptual musings.

One did not think one’s way to the fact of Divinity’s compassion, kindness, generosity, forbearance, forgiveness, friendship, support, and help. First, these qualities entered one’s life, and, subsequently, one’s understanding of Divinity was clarified and refined as a reflection of that experience.

Although some people in AA do not wish to engage Divinity beyond the blessing of sobriety, there are hints in the twelve steps which suggest there is more to spirituality than the gift of sobriety, and there are those in AA who have been seeking this dimension of ‘more’. Unfortunately, other than the tremendous force of change which comes into an alcoholic’s life as a result of the transformation arising out of the transition from drunkenness to sobriety, there often seems to be little opportunity within AA for the sorts of profound, personal experiences that will transport the rest of one’s life in a similarly intense fashion to the shores of complete spiritual fulfillment.

Yes, there are the established institutions of religion and some people do become committed to finding their spiritual answers from within these traditions. Yet, there are all too many people in AA who are spiritually thirsty and who desire to realize the deeper spirituality to which the 12 steps allude but, who, for whatever reasons - good or bad - are reluctant to commit themselves to these sort of institutions, and, so, for such individuals, where do they go, or to whom do they go, in order to continue their spiritual quest?

There is one possibility - or, more precisely, a set of possibilities - which may serve the needs of this group of spiritually displaced refugees. This involves the mystical path.

Someone has described the relationship between exoteric traditions (the religions of salvation, rites, rituals, and theology) and the esoteric way (the traditions of essential, spiritual Self-realization) as like that of the relationship of the rim of a wagon wheel with the central axis of that same wheel. More specifically, when one looks at things from the perspective of the rim, then, the spokes connecting the rim with the center seem very separate from one another - as do the various religious traditions when viewed through the glasses of their respective theologies, rituals, and so on. However, when one reaches the center of the wheel, where all of the spokes come together, then, one appreciates the principles of unity which govern the functioning of the wheel despite the apparent disparities of the individual spokes, and, similarly, when one is opened up to the mysteries of Self-realization, then, one experiences, in direct fashion, the unity which underlies and glues together the apparently disparate aspects of life - including seemingly different exoteric, religious traditions.

Mysticism or spirituality - unlike traditional, exoteric approaches to existence - does not require one to believe in little other than the possibility that there is something more to life and our being than appears on the surface of existence. One does not have to accept a particular theology, eschatology or metaphysics - instead, one starts from where one is and on the basis of personal experience - not concepts - one works toward a clarification and refinement of one’s understanding concerning one’s relationship with Divinity.

The model in AA is that one seeks out a sponsor - someone who herself or himself has gone through the ups and downs of the quest for sobriety and, therefore, has some insight into, and experience with, the problems, danger zones, temptations, and issues of such a quest. The model in mysticism is similar - one’s spiritual quest is aided through the insight, experience, wisdom, and understanding of someone who has journeyed along the ups and downs of the mystical path under the guidance of her or his own spiritual sponsor - sometimes referred to as a guide, teacher, mentor, or master.

To remain on the path to sobriety within AA, one requires discipline and struggle. Reality is not whatever we would like it to be, and one cannot act in accordance with whichever whims and desires happen to surface within one at any given moment in time and assume that sobriety will be maintained under such circumstances.

Similarly, to remain on course for the possibility of mystical or spiritual Self-realization, one needs discipline and a willingness to struggle. For the would-be mystic, Reality is not whatever she or he would like it to be, and he or she cannot act in accordance with whichever whims and desires are manifesting themselves at any given moment in time and still expect to remain on the path.

Just as AA is an on-going process of recovery, so, too, the mystical path is an on-going process of purification. Just as AA emphasizes principles over personalities and organizational issues, so, too, mysticism give emphasis to principles over personalities and organizational issues. Just as the goal of AA is to provide people with a safe place within which to pursue sobriety, so, too, mysticism offers individuals a safe haven within which to pursue spirituality. Just as AA stresses the importance of anonymity, so, too, mysticism calls the individual to the anonymity of an ego-less Self-hood in which the lower self is transformed and becomes immersed in, and at one with: the Void that is full, Reality, Truth, the‘Higher Power’, God, Divinity, the Great Mystery, or whatever other label one prefers for the Absolute Being which makes all things possible.

AA is a path of Grace that bears the gift of sobriety for some of those who struggle to keep faith with that Grace. Mysticism, too, is a Path of Grace that bears the gift of Self-realization for some of those who struggle to keep faith with that Grace.

Why do some people succeed in AA, while others fail, or why do some people succeed on the mystical Path, while others do no? The answer to each of these questions is steeped in a mystery whose answer remains known only to Divinity.

However, one thing is certain. Unless one tries to struggle with the way of AA or the way of the mystic, failure is pretty much guaranteed in both cases.

There is a teaching story among the mystics which talks about the four kinds of people who exist. (1) There are those who know and who know that they know - these are the spiritual guides, so learn from them. (2) There are those who know, but do not know that they know - these people are asleep, and need to be awoken. (3) There are those who do not know and know that they do not know - these people can learn, so teach them. (4) There are those who do not know and do not know that they do not know - these people are the spiritually ignorant, and one should avoid them.

When first hearing this, I thought the story was about four different kinds of individual. Over time, I was brought to the realization that all four of the foregoing types of people reside within one.

Within each of us is the capacity for a true understanding and knowledge of our relationship with Divinity. However, in order for that dimension of one’s being to be activated, one must learn how to avoid the spiritually ignorant dimensions of one’s nature, and the only way to do this is to learn from those who have either achieved Self-realization, or are well on the way to such realization, and to use what we learn from such individuals to awaken ourselves, God willing, to our true, essential nature.

There is one interesting difference between the path of AA and the mystical or spiritual way. The central purpose of AA is to provide an opportunity for alcoholics to seek sobriety by abandoning intoxication, whereas among the mystics, one seeks to become intoxicated with the Presence of Divinity on the way to a sobriety that integrates the intoxication of a loving spiritual ecstasy with a profound humility toward, awe of, and gratitude for, the Divine Presence.

The alcoholic has experienced intoxication and mistook a fleeting, illusory, shadowy experience for another kind of reality which is neither fleeting, illusory, nor shadowy. Spiritual intoxication is essentially transforming, constructive, and liberating for our core being, whereas the intoxication of alcohol is essentially limiting, destructive, and enslaving of that spiritual core.

New Book: Sufi Reflections by Bill Whitehouse

554 pages

The fifty-three chapters (not counting five appendices) which make up the main body of this book encompass lectures, articles, and letters/e-mails written over a period of about eleven years (from about 1998 through 2009). The material covers a variety of thematic topics both within Islam, in general, as well as with respect to its mystical dimension of tasawwuf - known in the West as 'the Sufi path' or 'sufism' - in particular. Taken collectively, the chapters and appendices provide a very good introduction to both the Sufi path and Islam.

To purchase Sufi Reflections, you may either click on the following link or go directly to Amazon: Sufi Reflections

Sufi Reflections Podcast No. 30

New Book by Anab and Bilquees Press

Government - A Sufi Perspective

If we were asked, and sometimes even if we were not asked, about what we believe to be the problem, if any, with the way various public officials go about their duties, most of us would be quite prepared to share our opinions on this matter. We all seem to feel we have some insight to offer about the difference between good and not-so-good government.

Interestingly enough, whatever the accuracy of our perceptions about the political process may be, many of us tend to be oblivious to the quality and character of governmental operations within ourselves. This lack of awareness could be because many of us may not consider what goes on inside of us to be much like a governmental process.

However, the politics which goes on in the external world does not rise ex nihilo. It comes from within us. Indeed, external politics is, in a sense, internal politics writ large.

The characteristics of internal politics are quite similar to properties found in external political processes. For example, there is a need for decision making and the implementation of such decisions. In addition, within us, there are activities which resemble: think-tanks, spin doctors, lobby groups, image consultants, intelligence gathering operations, ethics committees, regulatory agencies, judicial review boards, dirty tricks operations, military forces, legislative bodies, prison systems, and revenue generating enterprises.

All of the foregoing internal processes affect the character and quality of the decisions made by the individual. Moreover, because of the problems and pressures generated by the dynamics of the decision making process, one finds many other features of our inner government which share some common themes with certain aspects of politics.

For instance, many of our internal governments are capable, in various ways and degrees, of: biased agendas; partisan politics; corruption; dereliction of duty; human rights violations; grid-lock; revolution (both peaceful and violent); fraudulent conduct; cover-ups; repressive measures; irresponsible spending programs; breaking promises; and both minor, as well as, major scandals of one sort or another.

Like external governments, our internal governments: make both good and bad decisions. Similarly, our internal governments, like their external counterparts, get both good and bad advice from a variety of sources.

Again, like external governments, our internal political systems often are involved in crisis management operations. These operations, frequently, are as much a reflection of the problematic way we govern ourselves, than they are an expression of life-problems arising independently of our style of mismanaging our internal government.

When the ego is running our internal government, our affairs are in the hands of a politician exemplifying all of the characteristics we tend to associate with the stereotypical bad politician. Indeed, bad politics on whatever level is, in general, a function of the activities of the ego.

The ego, like many politicians, tends to be very charismatic and polished in public situations. However, at the same time, the ego is ambitious, vain, and arrogant.

The ego knows, as almost any politician does, how to get things accomplished through pushing the right emotional and psychological buttons. In fact, a considerable portion of the resources available to the ego, are expended to gather intelligence about the weaknesses and vulnerabilities of the various players in the political game.

In addition, the ego has the gift of gab and is always on the stump making internal political speeches, filled with stirring platitudes, about this and that issue or situation or person. Like its external world twin brother, the ego is forever making solemn promises and undertakings which are rarely kept.

The ego, as either head of the internal government or as leader of the 'loyal' opposition, knows how to threaten, cajole, manipulate, flatter, pressure, compromise, bribe, neutralize, and cheat for purposes of political gain. Political gain, however, is not necessarily measured in terms of worthwhile accomplishments.

More often than not, political gain is a matter of doing whatever is required to stay in power or to be able to influence the decision making process in a manner which is favorable to one's interests. The doing of things, whether good or bad, are merely means to the more important issue of securing or maintaining control.

The ego, of course, is not as much in charge of things as it often likes to give the impression is the case. The ego is under constant pressure from a variety of intense lobbying groups that are extremely demanding, temperamental and fickle. Some of these lobby groups are: jealousy, revenge, malice, prejudice, hostility, lethargy, lust, greed, and desire.

When the ego blunders and commits public relation gaffes in its dealings with the external world, the spin doctors of the ego go to work. Their assignment is to try to make things appear as if what everyone knows is the case is not the case. The spin doctors are incessantly trying to give a take or a slant on things which puts the ego in the best possible light with respect to its intentions, motives, and conduct.

In ways reminiscent of its external, political counterpart, the ego is subject to becoming entangled in bribery, corruption, scandals and kick-backs of one sort or another. For the ego, such things are just unfortunate risks it runs, on occasion, in order to get, or keep, its government up and running.

Like many politicians in the external world, the ego doesn't really care what damage it does to others or to the environment in the pursuit of its political agenda. Compassion, generosity, fairness, kindness, servitude, sincerity, honesty, integrity, justice, equality, rights, freedom and so on are, all too frequently, just empty words which are trotted out every so often to enhance the image and dazzle the suckers.

Nonetheless, the ego understands, as do many politicians in the external world of government, some degree of discretion must be exercised in the implementation of its governmental policies. If one steps on too many toes or ruffles too many feathers, there will be negative, perhaps, embarrassing, political fallout.

Consequently, the ego tends to play a maxima/minima game. The object of this game is to generate strategies which will permit the ego to give up the least for the most return on it's efforts. Quite a few rational think-tanks in the employ of the ego are set to work on this task.

In an attempt to establish, at least, the appearance of order and intelligibility within the world of internal politics, the ego sets up: various planning groups; watchdog committees on ethics; regulatory agencies, and assorted judicial bodies. Unfortunately, like its external world Doppelganger: plans are not carried out; violations of the ethical codes are often overlooked; regulations are not enforced, and a great many arbitrary, unjust and inconsistent judgements emerge from the appointed judicial bodies.

The ego's short-term and long-term goal is control along with the perks which come with such power. Everything and everybody else must be accommodated to this program.

One of the biggest fears of the ego in this respect concerns the possibility that the rightful heir to leadership of the internal government should seek to return from the exile to which it is has been banished by the ego.

The rightful heir is the spiritual essence of the individual.

The ego has powerful resources and allies on which it can call if there is such an uprising. The body, emotions, desires and the rational mind can all be employed to suppress any move toward spiritual liberation of the homeland.

Dirty tricks, negative campaigning, disinformation, filibusters, procedural delays, and terror campaigns can all be used by the ego to prevent the rightful heir from returning to the seat of executive power. Moreover, the ego can lead the internal government into an emotional and intellectual gridlock so that nothing gets accomplished and, thereby, the status quo is preserved.

Fiery, impassioned addresses will be given by the ego. In these speeches, numerous charges of censorship, repression, rights abuses, and curtailment of freedoms will be leveled against the spirit and its supporters. The spirit will be painted as a threat against all that is good and right with the present, incumbent government of the ego.

If necessary, steps will be taken to imprison, or lay siege to, the one who would depose the ego. Various deployment of troops, blockades, minefields, and ambushes can be arranged by the ego for these purposes.

Through years of mismanagement, bungling, neglect, short-sightedness, selfishness, and corruption, the ego has done tremendous damage to the spiritual infrastructure and the ecological balance of the internal world. Therefore, a tremendous amount of work is necessary to bring about a reform of government.

There are many frustrations, setbacks, difficulties, and obstacles involved in such a spiritual reclamation project. Many sacrifices will have to made before the internal government starts operating according to its potential.

This, too, the ego will try to use to its tactical advantage. As with all corrupt governments, there is an inertia and malaise which settles on the land.

The ego has distributed patronage in various forms. Pleasures, ease influence, status and comfort are at risk if the ego loses control.

To resist the flow of things in such a world, is extremely hard, dangerous work. It takes a lot of effort.

The ego can offer, in the present, ease, comfort, gratification, diversions, and so on. Alternatively, the spiritual side only can offer a future dream of realizing our essential potential through struggle and sacrifice in the present.

The psychological and emotional advantages all seem to be on the side of the ego. Yet, the spirit has a nobility of cause and purpose which resonates very deeply and powerfully in the halls of internal government.

The call of spirituality has a purity and integrity which is very appealing and alluring. Furthermore, there is a sense of justice, beauty and truth inherent in the call of spirituality which cannot even be remotely simulated by the tawdry, impoverished political style of the ego. The possibility of happiness, peace, satisfaction, contentment and love which are part of the platform on which spirituality runs is very attractive.

Restoring decency, honor, and integrity to internal government is a very complex task. The magnitude of the challenge intimidates many of us.

Many of us believe reforming external government is somewhat easier and more practical than to attempt to reform internal government. We often tend to believe, under the influence of the ego, that the problems of the world are generated, for the most part, by others and not by ourselves.

Consequently, many people direct their efforts, energies, time and resources toward working on the problems of the governments of the external world. In effect, we embark on a quest which is dedicated to get other people to change in certain desirable ways, when we, ourselves, often are not prepared to change in equivalently desirable ways.

However, according to the Sufi masters, this kind of thinking has its priorities confused. We will not be able to reform the governments of the world until we have reformed our own internal governments. The chaos of the world is but a reflection and projection of the chaos of our internal worlds.

The foregoing priority of the Sufi masters does not mean we have to abandon the external world until after one has completed the task of reforming the internal government. Instead, they suggest we see our interaction with the outside world as opportunities to work toward developing programs, policies and projects which operate in line with, and give expression to, the spiritual principles necessary for the reform, care and maintenance of good internal government.

Acting in accordance with the foregoing dialectic cannot help but have, if God wishes, positive, constructive ramifications for enhancing the quality of the social and political atmosphere in the external world. The development of better communities and governments in the external world requires that we repair the problems in our spiritual infrastructure. We, then, need to take the benefits which are made possible by these repairs and invest them in, among other things, rebuilding our families and communities through the spiritual lessons learned while reconstructing the infrastructure of our souls.

Expansion

Becoming initiated and stepping onto the mystical path is a very exciting time for an individual. It is a period of expansion.

The person feels exhilaration. One has started the most important journey of one's life. Perhaps, one feels a sense of direction, purpose and belonging which previously had been absent or marginalized in one's life.

Very likely, initiation has been the culmination of a fairly intense period of: uncertainty; wavering back and forth; doubt; anxiety; exploration; and, reflection. Somehow, whether by careful consideration or a feeling in one's heart or in some other way, one finally decides to commit oneself to the mystical path. One experiences a lifting of tension and a accompanying sigh of relief.

One can't wait to read about the path and talk with one's fellow travelers. One looks forward to spending time with the teacher and receiving instructions concerning practices.

One entertains the future with a mixture of anticipation and bewilderment. One doesn't know what to expect. One wonders when one will have a mystical experience and what it will be like.

One thinks about stories one has heard or read concerning the great mystics of the past. One marvels at their wisdom and wonderful moral qualities. One feels a degree of pride for being permitted entry to the same path on which they have been wayfarers.

Enthusiasm courses through one's body and mind. One tries not to miss anything which is said, or goes on around one, concerning the path.

This initial encounter with a species of expansion lasts various lengths of time for different people. For some, it lasts for a few days. For others, it lasts for a week or a month. For others, it lasts longer. Moreover, different people experience it to varying degrees of intensity.

Eventually, however, many of these feelings fade. One may still feel excited about, enthusiastic toward and happy with the decision to step onto the path and, finally, be underway on one's journey. Nonetheless, one's feelings in these respects do not remain as intense or as focused as they had been earlier. The feelings are not as pervasive and constant as they had been. They are somewhat sporadic.

The problems of the world or with one's life begin to seep back into the center stage of one's consciousness. One's ego begins to create problems in a number of different ways. Doubts, questions and anxieties may begin to assert themselves.

One may be having difficulty in establishing a regular pattern in relation to one's spiritual work. Perhaps, one is encountering difficulty in freeing up time for the practices one has been given. One may be experiencing some sort of tension or resistance in relation to certain aspects of the path which are troubling to one.

One may begin to feel overwhelmed by the magnitude of the undertaking to which one has become committed. One may be confused by some of the teachings or wonder how they can be implemented in a feasible manner in modern society.

Now, one is experiencing a form of spiritual contraction. Everything seems difficult, frustrating, problematic, and somewhat of an unmanageable burden.

Before, during the experience of the expansionary aspects of initiation, everything kind of bubbled and flowed. Things seemed to come easily. Life was light and happy or pleasant.

In contraction, things appear to drag and have a heaviness about them. Events do not flow. They trickle and, maybe, not even that.

Everything seems to come with tension and conflict attached to it. One may feel somewhat alienated and out of sorts. One has to struggle.

These cycles of expansion and contraction will continue to occur on the Sufi path. They may change their modalities of manifestation as one makes, God willing, spiritual progress along the mystical path, but they are an important structural feature of the path.

When the heart is opened up, when one feels close to God, when one is gaining spiritual insights and understanding, when one embraces submission, and so on, then one experiences various kinds of happiness, joy, peace, and contentedness. These are expressions of spiritual expansion.

On the other hand, when, spiritually, one's heart feels closed down, when one feels far away from God, when one does not seem to be acquiring any spiritual insight or understanding, and when one is struggling with one or more aspects of the process of submission, one experiences being down, separate, restless and uneasy. These are expressions of spiritual contraction.

Both expansion and contraction have much to teach one. In a sense, the lessons of contraction till the soil of the soul and heart and prepare them to receive the seeds of expansion so that the latter may grow.

The lessons of expansion, on the other hand, provide spiritual strength, sustenance and consolations. Through the spiritual support which comes, by the grace of God, from the experience of expansion, one is enabled to continue with the aspects of the spiritual journey involving the struggle and work of contraction.

The difficulties of contraction, in turn, will pave the way for further expansion. The tears of contraction will be exchanged for the tears of expansion. The tears of struggle will be transformed into the tears of joy and ecstasy.

Along the Sufi path there are many different stations. These stations deal with themes such as repentance, longing, patience, dependence, gratitude, and love, to name but a few.

When one is struggling with the challenges and trials peculiar to such stations, one goes through a form of contraction which is appropriate to that station. When, by the grace of God, one is opened up to the mysteries of such stations and becomes adorned in the qualities of those stations, one experiences a form of expansion which is consonant with those stations.

Some people are able, by the grace of God, to find peace, contentment and even happiness during periods of contraction. They have been given a deep rooted understanding that all things, including contraction, come from God.

Consequently, they are at peace with, and discover contentment in, the condition of contraction because it has been sent by their Lord especially for them and their spiritual progress. For them, contraction becomes a gift to be savored, appreciated and, yes, enjoyed.

Alternatively, by the grace of God, some people, while in a condition of spiritual expansion, nonetheless, feel a special form of contraction which has its own bliss and beauty. This species of contraction concerns the condition of being true servants of God. Although these people have been raised to the highest spiritual realms, they humble themselves before God and do not have any desire other than to be the servants of Divinity.

Those who undergo this sort of "contraction" are extremely happy and well-satisfied with such a condition. They do not feel down or uneasy or restless. There is no heaviness or difficulty associated with it. There is no sense of its being a burden or a struggle. Those who enjoy this spiritual condition have found an essential kind of contentment and peace.

In fact their experience is characterized by all of the qualities of expansion. However, the people of this condition know they are the servants of God. They are not God in any essential way.

This distinction between Divinity and the servant is sometimes marginalized in certain conditions of expansion. Nonetheless, the distinction is always present, and it is absolute.

The placing of the above distinction at the center of consciousness, understanding and actions constitutes, relative to the transcendence of God, a contraction of sorts. The distinction between Divinity and servant indicates that no matter how great the spiritual expansion of an individual may be, it is insignificant in the context of God's incomparable greatness.

In many ways, distinctions between expansion and contraction tend to lose significance in these advanced mystical stations. Whatever may be the truth in relation to such stations, these lofty spiritual heights are a long, long way from the point of departure at the time of initiation and one's initial taste of expansion.