States, Stations, Stages, and Practice

To borrow a phrase from fractal mathematics, the Sufi path tends to be ‘self-similar’, rather than ‘self-same’, when considering the experience of different individuals. In other words, since every human being is unique, even while sharing in the general set of properties which differentiate human beings from other species of being, and since the tajalli of Divinity (the descent or rupture of Divine modalities into manifested form) do not repeat themselves in any self-same manner, one cannot necessarily speak of suluk, or spiritual travel, as consisting of a linear sequence of states (hal) and stations (maqam).

Different individuals have outlined the path in varied ways which reflects their own experience of suluk rather than necessarily reflecting some set of hard and fast steps which must be taken in a ‘just so’ order. Thus, some people say the Sufi path consists of ‘x’ number of states and ‘y’ number of stations, while other commentators say that tasawwuf entails ‘r’ number of states, and ‘t’ number of stations.

In addition, there are, sometimes, disagreements about whether a certain stage of spiritual travel involves a hal or a maqam. Again, such variation in opinion are more indicative of the differences which people bring with them to the path than they are necessarily reflective of ‘truths’ independent of human engagement of reality.

Generally speaking, a hal is characterized as a temporary spiritual condition in relation to which intentional effort of striving has not been expended or directed, and, therefore, comes as a gift of Divinity. Maqam, or station, on the other hand, is often characterized as more permanent than are hal, and, as well, are said to be spiritual conditions for which struggle and striving must be exerted in a concerned manner. As such, maqam tend to be described as spiritual conditions which must be earned, while hal are not earned, per se.

However, since spiritual effort does not cause spiritual progress, but is, at best, a necessary condition, then, whether one is talking about states or stations, these are both gifts of God and could not be experienced or sustained without Divine succor. Moreover, although there are instances in which individuals who are not on any particular spiritual path are recipients of Divine Grace in the form of this or that manner of hal, the likelihood of undergoing one or another spiritual hal tends to be increased when one is actively and sincerely pursuing the mystical path under the guidance and care of an authentic shaykh.

Yet, one might keep in mind that the Qur’an stipulates: “If Allah were to take humankind to task for their wrong-doing, God would not leave hereon a living creature, but God reprieves them to an appointed term.” (16:61) So, whether one is talking about hal or maqam, neither is deserved but comes by the Grace of Allah.

Finally, some expressions of hal are longer lived than are other manifestations of hal. Therefore, whether one believes one is talking about a condition of hal rather than maqam may be somewhat arbitrarily decided.

Spiritual conditions share some of the same qualities as dreams. This is especially so in the sense that both dreams and spiritual conditions require the presence of insight by an experienced guide or knowledgeable and Divinely supported individual in order to properly appreciate the nature of what is transpiring through either the dream or a given spiritual condition.

Najm al-Din Razi (may Allah be pleased with him), in his book: The Path of God’s Bondsmen from Origin to Return uses the example of fire to illustrate the complexity of the problem. Someone who is traversingthe path of tasawwuf may see the attribute of fire and, depending on the nature of one’s spiritual condition, this attribute will have a different meaning in different states and stations.

For some, the appearance of fire is an indication that the quality of anger is dominant. For others, the presence of fire may signify the light of zikr or the individual’s ardor for the spiritual quest. For still others, the fire may exemplify the presence of guidance as with the Prophet Moses (peace be upon him), or it may give expression to the quality of devilry as with Iblis. And, for still other individuals, the quality of fire may symbolize the condition of gnosis or love or witnessing. There also are additional modalities of fire which indicate the presence of other manner of states and stations.

The attribute of fire is but one of many, many qualities which may emerge within an individual’s experience and serve as a tell-tale sign of a person’s spiritual condition. However, as with dreams, insight is needed to understand the significance of the presence of a given quality.

Similarly, when an individual passes through stations involving the attributes of clay, water, air, fire, firmaments, heavenly bodies, the malakut (or soul) of the planets and the stars, animals, and a thousand other realms, different kinds of tajalli may be manifested according to circumstances and an individual’s spiritual condition. Just as there is no reliable book of dream interpretation in which all one has to do is scour the index for a given dream and, then, proceed to the page with ‘the’ correct interpretation, so, to, there is no standard dictionary of spiritual states and stations which always are manifested in the same way across individual experiences.

I recall, once, when my shaykh, Dr. Baig (may Allah be pleased with him), talked about such matters. He indicated that in very special cases - and he referred to such instances as being among the most supreme of spiritual conditions - an individual may traverse the journey of suluk and not have even one ‘mystical’ or anomalous, non-ordinary experience. These are individuals from whom God has kept secret the nature of their own spiritual condition.

Many people speak about the alleged great differences between, say, the doctrine of Wahdat-i-Shuhud (the Unity or Oneness of Witnessing) and Wahdat-i-Wujud (the Unity or Oneness of Being). In fact, great controversies have been instigated on the basis of such differences of approach to the hermeneutics of experience, and, yet, again, I remember that my shaykh, Dr. Baig (may Allah be pleased with him), said that after all was said and done, there really wasn’t much difference between the two.

I might add a brief note at this point to indicate that Dr. Baig (may Allah be pleased with him) wrote his doctoral dissertation on the life and teachings of Ahmad Sirhindi (may Allah be pleased with him). The latter shaykh was a champion of the doctrine of Wahdat-i-Shuhud. One of the examiners for Dr. Baig's (may Allah be pleased with him) thesis was no less an authority than A.J. Arberry who considered the thesis to be the best exposition of the Sufi path to be written in the English language up to that time.

Following many of his 40-day seclusions, Dr. Baig (may Allah be pleased with him) would set about revising and improving his thesis on the basis of what had been experienced and disclosed during the previous period of seclusion. In many ways this was a life-long project for him which never saw the light of day - that is, it was never released to either the general public or even to his mureeds.

Among other things, the process of constant revision in the light of subsequent experience is a hallmark of the path. This process of needing to continuously revise one's understanding represents one of the reasons why one should refrain from speaking about the path as if it were a static thing in which one can sum up its components in some simple, linear fashion.

When I first stepped onto the path, more than 30 years ago, I must confess that my head was filled, to a certain extent, with ideas of ‘wondrous deeds, powers, exalted, non-ordinary states of consciousness, and other such artifacts of ignorance. Dr. Baig (may Allah be pleased with him) had an interesting way of dealing with such nonsense.

To those who came to the path from a very conceptually- laden direction - treating the Sufi Path as if it were just another species of philosophy about which one could read, learn, and debate - Dr. Baig (may Allah be pleased with him) would assign some treatise of one, or another, Sufi Shaykh which was of such a difficult nature that the individual would soon come to the realization that he or she didn’t really know much of anything, irrespective of how much they had read. To others, such as myself, whose heads were preoccupied with other-worldly states and stations, he would assign the book Introduction to Islam by Dr. Muhammad Hamidullah (may Allah be pleased with him) which was quite excellent, but very down-to-earth, dry, and rooted in practicality.

Many people are familiar with the following prayer of Ra’bia of Basra (may Allah be pleased with her). “O Lord, if I worship Thee out of desire of Paradise, then, deny me Paradise, and if I worship Thee out of fear of Hell, then, throw me into Hell, but if I worship Thee out of love for Thee and Thee alone, then, grant me Thy vision.”

Without wishing to criticize this great saint - because I really am not fit to carry her sandles (if she had any) - nevertheless, I do have a question. Why make the last part of the prayer conditional?

Is not Divinity present in the state and/or station of sincere love? Is not Divinity present in every aspect of experience, and, indeed, experience is not possible without giving expression to the underlying play of Divine Names and Attributes which makes such experiences possible and provides them with their structural character?

The Prophet Muhammad (peace be upon him) is reported to have said: “This world is prohibited to the people of the next world, and the next world is forbidden to the people of this world, and they are both forbidden to the people of Allah.”

Seekers are seeking what? They are seeking something beyond what they believe to be present, and, yet, what they are actually seeking - as a poem of Hazrat Muin-ud-deen Chishti (May Allah be pleased with him) points out - is with us night and day ... hiding in plain sight. And, yet, we go seeking - from horizon to horizon - for what is already present.

Instead of seeing Divinity, we see veils. The veils, of course, mark the presence of Divinity, as well, but we want an unveiled look at Divinity, when, in truth, we can only see what God has given us the capacity to see at any given time or instance.

All practices - from: shahadah, to: prayers, zikr, fasting, seclusion, fatiha, hajj, contemplation, meditation, sacred turning, various forms of charitableness, service to the shaykh, and the performance of good deeds - have one thing in common: namely, the realization and expression of truth. Each kind of practice engages the truth, reality, Haqq from the perspective of its own form and character.

When we exclude practices, then, we cut ourselves off from ways of engaging different facets and dimensions of the truth. As one friend of Allah said, ‘there are many keys to spiritual realization, if one key does not work, then, try another’ - and one might add, if it is not already implicit in what was said, one should not just try a given key once but on many different occasions, because one never knows when all the tumblers will fall into place and be receptive to the use of a given key.

Similarly, each state and station serves as a locus of manifestation for the kind of truth to which such a state or station gives expression. The truth of expansion is not the truth of contraction. The truth of patience is not the truth of repentance. The truth of longing is not the truth of arrival. The truth of love is not the truth of dependence. The truth of difficulty is not the truth of ease. The truth of chastisement is not the truth of ascension.

Yet, when one weaves together all of these different modalities of truth in the form of experiential tajalli, then, an individual approaches the fullness of truth as a limit, and in mathematics, as in life, a limit is a function which approaches more and more closely to a given point, without ever reaching that point except, theoretically, at infinity. However, in the latter case, the Qur’an has something of relevance to say here: “and over every lord of knowledge, there is one more knowing.” (12:76)

The truth - reality - cannot be exhausted. It is infinite, and, consequently, there are no set of stages, states, or conditions which can encompass the infinite.

We engage truth according to our essential capacity, fitra, or ‘ayn al-thabita. We engage truth according to the condition of being veiled which constitutes our spiritual condition and degree to which our spiritual potential has been realized.

Different individuals have different capacities. The spiritual capacity of the Prophets is not the spiritual capacity of non-Prophetic saints, and the spiritual capacity of ordinary believers is not the spiritual capacity of the saints, whether Prophets or other manner of awliya. Moreover, within these different categories of human beings, there are gradations - as indicated in the Qur’an: “We have made some of these prophets to excel others” (17:55) and, “We raise by grades (of Mercy) whom We will.” (12:76)

Mind, heart, sirr, ruh, kafi, and aqhfah are potentials of fitra. Consequently, these potentials cannot exceed their limits.

On one occasion, the son of Ahmad Sirhindi (may Allah be pleased with him) came to the shaykh and presented something of a conundrum to the shaykh. The young man indicated that he had an experience in which he seemed to rise higher than the station of the Prophets, and, since this contradicted what was understood to be possible, the young man was confused by the experience.

Ahmad Sirhindi (may Allah be pleased with him) resolved the problem in the following manner. He said that associated with every human being, there are two points - one marking the station of origin and the other marking the station of ascension.

He further indicated that, on occasion, the ascension of a non-Prophet might rise higher than the station of origin of a Prophet. However, in no case would the station of ascension of a non-Prophet ever rise higher or approach the station of ascension of a Prophet of God.

Thus, for each of us, the station of origin and the station of ascension are fixed within the degrees of freedom which are permitted by Divinity. Consequently, the ways in which mind, heart, sirr, kafi, ruh, and aqfah are given expression depends on the character of the fitra or fixed form in question.

Some people define heart, mind, spirit, and soul in ways which are all-inclusive. In other words, for such people, the heart constitutes our entire potential for realizing the truth, and, then, they proceed to describe different stages, states and stations of the heart which outline the path to ultimate realization - such as: (a) breast, (b) qalb, (c) the aspect of the heart which is preoccupied with the love of human kind; (d) fo’ad (the seat of vision), (e) the dimension of the heart which gives expression to an exclusive love for Divinity; (f) the core of the heart which involves spiritual kashf or unveiling concerning the realms of the unseen about which angels have no knowledge; and, finally, (g) mohjat al-qalb which, when realized, gives expression to the lights of Divine attributes.

Other people do this in conjunction with the nafs. For example, people speak in terms of: (1) nafs-i-ammara (the soul which commands to evil); (2) nafs-i-mulhameh (the soul which is inspired by God with knowledge of lewdness and God-fearing; (3) nafs-i-lawwama ( the reproachful soul); (4) nafs-i-mutma’inneh (the tranquil soul); (5) nafs-i-radiya (the contented soul in which God is well pleased with them, and they are well-pleased with God); and, (6) nafs-i-safiya, the pure soul.

Others talk about the attributes of the spirit: (1) luminosity (with its branches of hearing, speech, and vision); (2) love (with its branches of sincerity, yearning and seeking); (3) knowledge (with its branches of will and cognition); (4) forbearance (with its branches of modesty, tranquility, dignity, and endurance); (5) familiarity or uns (which gives expression to a primordial intimacy with one’s Creator and encompasses the branches of compassion and pity);(6) permanence or baqa (with its branches of persistence and steadfastness); and, finally, (7) life (with its branches of intelligence and understanding).

However one parses human nature - and, therefore, irrespective of where in one’s theoretical typography one locates such faculties as mind, heart, sirr, ruh, kafi, and aqfah - there have been different practices which have been recommended by shaykhs down through the ages as aides to drawing out the potential of such faculties. For example, the practice of zikr is often mentioned in conjunction with the qualities of the heart - as the Prophet Muhammad (peace be upon him) is reported to have said: “There is a polish for everything which takes away the rust of that which is polished, and the polish for the heart is the remembrance (zikr) of God.”

Nevertheless, there are many forms of zikr, and different shaykhs go about this in different ways. Zikrs vary in length, content, whether they are open-ended (said as many times as one likes), or closed-ended), said aloud or quietly, as well as the time of day and circumstances in which they are said.

Moreover, the nature of zikr may not be encapsulated within a certain Quranic formula. In other words, since every event is a word in the lexicon of the All Merciful which is Self-referential, there are many ways of doing remembrance which are not necessarily tied to the saying of phrase or ayat from the Qur'an.

Furthermore, some may suppose one can remove a zikr from the context of its spiritual ecology and the zikr will continue to operate with the same efficacy as is the case when that zikr is recited within the context of a specific spiritual ecology - that is, having a relationship with an authentic shaykh in a given silsilah. This is not necessarily so, and one proceeds at one’s own risk.

Another practice is that of muraqabah. This is described, alternatively, as a careful watching of, or over, of the condition of the heart or as an emptying out of the sirr which, when the latter is operating properly, is said to guard the heart from being receptive to any influences which are other than the remembrance of God.

Alternatively, there is the process of fana in which - seemingly sequentially, but, in reality, these are all different variations on the same theme - one ‘passes away’ in a loving awareness of one’s shaykh, the Prophet Muhammad (peace be upon him), and, ultimately, Divinity. There is no one way or no one set of steps which leads to the evaporation of self (small-s)-awareness.

Ahmad Sirhindi (may Allah be pleased with him) described the process of fana in the following way. If one is outside at night on a clear evening and far from the lights of a city, one can see the stars very clearly. But, when the sun rises, the starts are no longer visible to the naked eye due to the over-powering radiance of the sun.

Similarly, when something of the reality of one’s shaykh, the Prophet, or Divinity rises in one’s consciousness, then, awareness of the self disappears. Yet, the self still exists just as the stars continue to exist despite being rendered invisible by the presence of the sun.

There are many ways to help an individual to struggle toward fana. There are many ways to induce an individual to remember Allah. There are many ways to assist a person to empty the sirr of all other influences other than Allah and to keep a close watch on the condition of the heart. There are many ways to illumine the heart. There are many ways to traverse the stations of repentance, longing, dependence, sincerity, gratitude, patience, piety, and love.

How does one clean and furnish a house? One uses whatever works as long as such means fall within the code book for permissible house cleaning practices, and as long as the method of equipping the house takes into account the structural limitations of that house .

Similarly, there is no set recipe for spiritual realization, although there are a variety of general guidelines which are intended to be used in flexible ways within variable contexts. Everything depends on the nisbath or relationship between an authentic shaykh and the seeker.

Whatever is given, whatever is undertaken, the purpose is always to provide one with another opportunity to engage the Real and to revise one’s understanding of the True and to act in accordance with what one knows on the basis of what has been disclosed to one through direct experience. There are many ways, God willing, of helping to transform the nafs, or purify the heart, or illumine the spirit. These ways are overlapping, reinforcing and not mutually exclusive in the sense that, for instance, what helps the heart, helps the nafs to transform, and the spirit to be enlivened, and, similarly, what transforms the nafs also has benefits for the heart and spirit, and so on.

Ultimately, the only thing which really matters is the presence of Divine Grace. Talk of methodology, states, stations and stages have their place, but one should never confuse the surface phenomenon for the Realities which make such contingencies possible.

One follows the teachings and practices of a shaykh because, God willing, these have the capacity to help open us up to the barakah which courses through these practices and teachings as extensions of the presence and support of a silsilah rooted in the Prophetic tradition. These practices and teachings are the excuses which Divinity uses to extend different kinds of blessings to us, and through these blessings our understanding and behavior are affected.

Once, back in my days of even greater ignorance, I happened into a store in a rural area and, along with some friends, got an ice cream cone - one which was hand-scooped by one of the employees of the store. The ice cream cone I got was enormous, and I muttered words to the effect of: “Boy, I’ll have to remember this place.” The person behind the counter responded with: “You should remember the person who gave you the cone.”

Many people think aboutf the Sufi path as a supply depot from which one can acquire whatever one needs in the way of teachings, practices, and format in order to be able to make progress on the spiritual path. In truth, as with the ice cream story above, one needs to remember the person through whom one gets whatever one gets for it is the person who, by the Grace of Allah, makes all the difference ... not the place.

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Rizq or Divine Apportionment

There is a concept of rizq in Islam which, usually, is rendered as referring to the Divine apportionment for Creation - both collectively and individually. Often times, when people speak about rizq, they do so in terms of permissible and impermissible means of striving for what is fated for one.

Rizq does not refer to just material goods. It encompasses everything, on every level, in every realm within Creation.

The rizq of spirituality transpires at the same time as the rizq of material gain and losses. In fact, Creation gives expression to a multi-dimensional set of rizq transactions ... everything which occurs is the manifestation of the principles of rizq at work, and rizq is but a simple term which is underwritten by the Divine play of Names and Attributes in accordance with Divine purpose.

The profits, the losses, the blessings, the Divine gifts, expansion, contraction, illness, well-being, family, talents, birth, death, spiritual progress, sin, repentance, wisdom, understanding, learning, forgetting, insight, faith, unbelief, redepmption, food, comforts, difficulties, poverty, and wealth are all manifestations of the principles of rizq transactions at work. Human beings stand at the heart of such transactions and, unlike the rest of creation (with the exception of the species of being known as jinn) have a unique role to play with respect to rizq transactions.

More specifically, through our choices, through the degrees of freedom which are extended to us, we align ourselves or oppose ourselves to the rizq transactions which take place. The choices we make will not affect the rizq transactions which take place one way or the other, but the intentions with which we engage those transactions matter - to us and to God.

To engage rizq transactions with the right intention is what forms the basis of, among other things, right livelihood. When the right intention is present, then, work becomes a form of ibadat and zikr, for one realizes that whatever happens this is a manifestation of the Divine Himma in the form of a rizq transaction of which one is a part.

All rizq transactions have a right over us because such transactions constitute the way in which God wishes events to unfold. We can work with such wishes or we can seek to treat them with kufr and shirk - that is, we can cover up/deny the truth of what is transpiring or we can propose alternative ways of accounting for what is going on that give explanations which are dependent on something other than Divinity as the causal principle for what takes place.

Everything in existence is unique - even if it shares some similarities with other beings of its class of Creation. The nature of Divine creation is such that nothing is repeated - everything manifests ever different modalities of Divine beauty and majesty in infinite combinations of possibility.

Each human being is unique. Each human being has a unique role to play with respect to the realm of rizq transactions. God uses each of us differently to serve as loci of manifestation for rizq transactions.

Our souls have a right over us in this respect for each of must seek to find what is uniquely inherent in the fitra which is our spiritual potential and, then, we must strive to, God willing, give expression to this. There is a beauty, harmony and spiritual quality which arises from rizq transactions which are engaged through the right niyat or intention ... a niyat which is rooted in awareness, understanding, faith, integrity, submission, dependence, love, and character ... such beauty, harmony and spiritual quality are, themselves, part of the rizq transactions which God ordains.

The lives of the prophets and saints bear witness to the foregoing. There is the aura of beauty, harmony, and spiritual quality emanating from their lives as they engage in the dance of rizq transactions which is utterly captivating.

One’s heart and mind are drawn to the purity and sincerity of intention by means of which rizq transactions are manifested through their lives. We seek to follow their example as best we can, according to the rizq of spiritual potential we have been apportioned.

To do what is right for oneself and, simultaneously, right for the world is to enter into rizq transactions with the quality of intention which is most pleasing to God. To achieve this level of quality is a very difficult thing to do for it consists of, God willing, purifying, calibrating, and bringing into active form all of the different dimensions of the human being - including mind, heart, sirr, spirit, kafi, and aqfah - which give expression to the ‘so-called’ perfect human being - which is not really perfection per se (for only God is perfect) but rather the expression of capacity to its fullest extent ... something which varies from person to person.

No matter what one does for an occupation, there should be a vocation or calling which underwrites it. The vocational aspect is the spiritual quality with which one seeks to embrace all of life, including the means through which God uses to provide one with the material rizq of day-to-day living.

There are many people who earn their livelihood through permissible means. There are very few people who do this with the sort of spiritual balance, beauty, wisdom, and quality which transforms such means of livelihood into the acts of worship and zikr which human beings have been given the capacity to achieve if God wishes.

Ascension

Ascension is any spiritual experience which brings one closer to God. However, because God is always near, ascension involves any spiritual experience that brings one to a realization, of whatever degree, of God's nearness. In this sense, ascension involves a falling away of the veils obstructing the individual's awareness and understanding with respect to the intimate presence of God in our lives.

Since there are thousands of veils of darkness and ignorance and density which obscure our relationship with God, there can be many different kinds of ascension. Just because one has had certain experiences in which some of these veils are lifted, does not mean one has realized the presence of God to the fullest extent possible.

There can be much confusion about this on the Sufi path in particular, and with mystical journeys in general. More specifically, there have been instances in which people have had one, or more, intense spiritual experiences and concluded, incorrectly, that all veils between themselves and God had been removed. These are very subtle matters in which one can be easily led astray unless one clings tightly to the garment of the counsel of one's spiritual guide.

One can be making progress on the spiritual path and still be in considerable ignorance and darkness. Indeed, this is part and parcel of what a path is. It is a way filled with: twists and turns; hills and valleys, as well as dangers and places of relative safety.

One may come to know something of the portions of the path one has traversed or is currently traveling through. Nonetheless, what lies ahead is largely unknown.

There is often a very strong tendency on the part of travelers to believe - due to imperfections such as impatience, pride or arrogance - that they are near, or at, journey's end. Consequently, such people believe they have ascended to the heights of spiritual possibility.

However, as has been said in another context: "It ain't over & #145;till it's over". The spiritual journey is a very long one.

In fact, from a certain perspective, there really is no end to the process of ascension. God is infinite and, therefore, can be engaged through ever-new modalities of spiritual experience.

Some experiences of ascension are short-lived. They are transitory states which descend on the individual in the blink of an eye and may depart just as quickly. Such experiences may range from: the momentary feeling of compassion one may have for another human being, to flashes of insight which may be bestowed on the individual concerning some aspect of one's spiritual life or the nature of existence.

Some experiences of ascension last longer and may mark important way stations along the path. Qualities of: repentance, longing, patience, dependence, gratitude and love, when absorbed into the fabric of the individual's life, can all give expression to significant experiences of ascension.

Sometimes we are raised up to a certain height by the Grace of God, only to be lowered down again. Sometimes this happens as a sort of foretaste of what is to come at a later time in a more permanent manner. Sometimes this occurs in order to motivate the individual to struggle harder. Sometimes it is done to show the individual what might have been but will never be due to some flaw in that individual.

There are occasions in which people are transported tremendous spiritual distances as a pure gift of God's Grace. Unfortunately, people respond to this possibility in different ways.

Some try to make such a gift a function of causality in which they are, somehow, deserving recipients due to their character or devotions or the like. Such people fail to understand that gift's of Grace are entirely independent of considerations of being deserved. One could be a scoundrel and still be the beneficiary of God's magnanimity.

Other people hear about the possibility of what amounts to a "free lunch", spiritually speaking, and become like members of some modern day cargo cult. They just sit and wait for the Grace to descend and do nothing in the mean time, allowing their lives to slip away into stagnation and indolence.

On the spiritual path, one is either ascending, descending or standing still. If one is standing still, the slippery slope of descent is dangerously close by. If one is descending, reversing course may not always be possible.

Sometimes experiences of spiritual ascent are, from a certain perspective, a curse in disguise. This is so in those instances when a person permits his or her ego to assert its acquisitive nature and claim the experience for its own.

The desires of the ego undermine the whole purpose of the process of spiritual ascent. This process is designed to diminish, if not eliminate, one's awareness of the presence of the ego, while enhancing awareness of the presence of God.

This draws attention to one of the biggest obstacles - and some might say the only obstacle - on the path of ascent toward God, namely: our awareness of ourselves as beings separate from God. This awareness disguises itself in many different ways at various points along the path. In fact, we are so good at deluding ourselves that the very quest for spirituality can be feeding our ego rather than our essential selves.

In the foregoing sense, we all are truly our own worst enemies as far as spiritual ascent is concerned. Like golf duffers, we keep wanting to see how far we have hit the spiritual ball and what this says about us as individuals. We would be much better off paying attention to form, technique and discipline, and let the distance factor take care of itself.

Quite frequently, people - even people on the Sufi path, have a very distorted idea about the process of spiritual ascension. We read about the wondrous, reason-defying deeds of some of the practitioners of the path, and fantasize about having such powers and abilities ourselves. Sometimes we get so caught-up in all the talk about miracles, that the idea of spiritual ascent becomes, in our minds and hearts, reduced down to being nothing more than this.

To put the foregoing in perspective, one Sufi has indicated there are at least 100 stages to the spiritual path. The capacity to be a locus of manifestation for miracles weighs in at about the 17th stage.

If one's spiritual horizons are limited to this aspect of things, one will be deprived of the other 83 stages of spiritual ascent. In short, one will have completely misunderstood the nature and purpose of the spiritual path by getting mesmerized by peripheral matters involving miraculous deeds.

The spiritually mature people of the Sufi path consider such powers and gifts to be, at best, distractions, and, at worst, severe tests of one's spiritual character. From time to time, and for various constructive purposes, such powers and gifts may be exercised.

Among Sufi masters, however, the tendency to use the gifts of God is done sparingly. This is so, God willing, one will not become seduced by, and preoccupied with, such activities rather than concentrating on the real business of the path - becoming more and more immersed in the nearness and presence of God in one's life.

Spiritual ascent is about the process of coming to know one's essential self and how that dimension of being is capable of reflecting the Names and Attributes of God. To realize this kind of knowledge, and to engage existence through such knowledge, and to act in the light of that knowledge, is to fulfil the purpose of the quest for spiritual ascension.

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Signs

Signs are the signatures which mark the presence of the dialectic of Divine Names and Attributes. Signs are the ephemeral traces of continuously novel manifestation of God's uniqueness.

Signs are the transitory forms that give expression to the Divine Will which is producing, scripting, staging and directing the passion play of existence. Signs are the visible waves of the Divine Ocean which come into being and then disappear in accordance with the currents and eddies of the Unseen realm.

Signs exist within us. They are as plentiful as the molecules from which our bodies are fashioned and shaped.

Signs are manifested through the physiological and biochemical processes which set the parameters of our biological being. Signs are inherent in the various aspects of the immune system which differentiate self from non-self. Signs mark the stages of embryological unfolding. Signs are conducted through every neural impulse and muscle contraction.

Our capacity for consciousness, choice, language, rationality, creativity, emotion, and spirituality are all signs. Our tendencies toward rebellion, doubt, and selfishness are also signs, as are our potential for submission, certainty and love.

Signs exist everywhere in nature. The mineral, plant and animal realms are replete with signs. The sun, the moon, the stars, the heavens, and the earth each give expression to numerous signs.

There are signs manifest in realms beyond the physical/material universe. There are worlds no human eye has seen, nor mind conceived, yet which are, nonetheless, signs. There are many different "species" of angels, each giving expression to particular signs. There are signs of the Unseen.

Signs are one of the ways in which God communicates with Creation. Different signs address different dimensions and levels of being.

Signs are appropriate objects of contemplation. Signs provide material for reflection. Signs have meaning, significance, purpose and value.

Signs place things in perspective. Signs give evidence of God's love, compassion, generosity, patience, power, transcendence, nearness, mercy, kindness, justice, richness, subtlety and independence.

Signs are indices of God's gifts and favors. Signs reflect Divine warnings.

Signs offer us hope, as well as give us reason to fear. Signs are about the future and the past and the present.

Signs existed for millions of years prior to the current "Information Age". Signs were being decoded long before the emergence of algorithms, semiotics and hermeneutics. Signs were when time was not.

Signs are mysteries to be unraveled. Signs are clues to the nature of existence. Signs are problems to be solved.

Signs are maps that point the way to essential identity. Signs are keys to purpose and meaning. Signs provide a forum for exercises in humility.

Signs are veils that both conceal and disclose the reality of things. Signs live in what can be said as well as what cannot be said.

Within us are different instruments for engaging different kinds of signs. The language of mathematics is one kind of instrument for, among other things, examining some of the signs of nature. However, not all signs are capable of being fit into the structures and functions of mathematics.

There are signs which can be detected through various kinds of scientific instruments but which we are not yet able to capture in mathematical language. On the other hand, not all signs can be seen through microscopes or telescopes or particle detectors and so on.

The language of dreams is another kind of instrument for exploring some of the signs which manifest themselves during the state of sleep. Such signs, when properly understood, can provide deep insight into our spiritual condition and the nature of our lives.

There are other spiritual instruments within us which are capable of carrying us beyond the realm of the signs of the world of dreams. These spiritual instruments can, with God's blessings, allow the individual to have access to the significance(s) of many different kinds of sign on many different levels of existence.

The Sufi is someone who has undertaken a journey to explore, study and try to understand the meaning and function of signs in the context of human existence. The Sufi is someone who seeks to merge horizons with the character or nature of signs to whatever extent one's capacity and God permit.

The Sufi is an individual who wishes to know what is entailed by the significance of signs on different levels. A Sufi also wishes to incorporate such knowledge into his or her life in a way that will constructively shape, color and orient behavior.

Download: SufiReflections31

Mapping Mental Spaces - Two new books by Anab Whitehouse

The two volumes which give expression to 'Mapping Mental Spaces' are a series of working exercises involving different problems which are entailed by issues of: hermeneutics, innate ideas, apodicticity or certainty, belief, meaning, model-building, psychology, mythology, mysticism, logic, fields, mathematics, quantum mechanics, and holographic theory. Perhaps, what is most important about these exercises is that they provide an individual with opportunities to engage issues, topics, and questions while critically reflecting on not only what is being said by the author but, as well, to critically reflect on what is going on within the reader as she or he works through the material.

To find out more, click on the "Mapping Mental Spaces" links to the right of the blog under "Anab's Books."

New Book by Anab - Exploring Psychological Horizons

To find out more about this book, please visit Anab's eStore page about this book.

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,)

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

http://billwhitehouse.com/Podcast/SufiReflections30.mp3

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.

Sufi Reflections Podcast No. 29

Sufi Reflections Podcast No. 29 is now available for downloading. This edition includes poetry, Quranic recitation, music, an original story entitled The Sufi and the Snowman, an essay entitled Devolution, and a commentary entitled Shari'ah, Part 2. We hope you will join us.

Anab's Kindle Books for iPhone

There is a new FREE Amazon Kindle app for the iPhone. All kindle books can now be read on the iPhone without an Amazon Kindle. The app seems to work very well.

If you have an iPhone and would like to find out more, just visit the iTunes app store on your computer or on your iPhone and download the free app. You will then need to enter your Amazon account user name and password after clicking on app on your iPhone. Then sync your phone and computer. You will then be all set to visit the Amazon Kindle store and start getting books for your iPhone.

Anab's Spiritual Peaks and Valleys MP3s are now available at Amazon for instant downloading. If you would like to listen to previews, click on this link:

Amazon Spiritual Peaks and Valleys

Spiritual Peaks and Valleys songs now available at iTunes!

If you wish to sample these songs, at the iTunes store, search for Bill Whitehouse. There you will see the Spiritual Peaks and Valleys CD as well as the Sufi Reflections Podcast.

Thank you for your ongoing support for Anab's work.

Bilquees

160 pages

Shari'ah: A Muslim's Declaration of Independence by Anab is now available at Amazon, either though the general Amazon site or through our estore.

To find out more about this new offering, click on the following link if you wish:

Shari'ah

Spiritual Peaks and Valley's, a compliation of 27 poems set to music, is now available at CD Baby. You can go there and listen to samples, and, if you like, download (99 cents per track) any of the individual tracks that you like, or, if you wish, you can download the entire CD.

These tracks will soon be available at iTunes, Napster, Amazon, and other places of discerning taste. :)

Thank you for your support. To find out more, click on the following link:


Spiritual Peaks & Valleys at CD Baby.

Catalysis

Catalysis is a process affecting the speed at which a chemical reaction takes place. This is accomplished by introducing an agent into a reaction system that is capable of either speeding up, or retarding, the rate at which such a reaction proceeds.

In those circumstances when a catalytic agent speeds up the reaction process, the agent is known as a positive catalyst. Agents which impede the reaction rate of a given system are referred to as negative catalysts.

In some instances, a reaction will proceed in the absence of the right kind of catalyst. However, the reaction will do so only very, very slowly. In other cases, a reaction will not proceed at all in the absence of appropriate kinds of catalyst.

Not all catalytic agents perform their function in the same way. Some agents have the ability to bring various components of a reaction into closer proximity than would be possible in the absence of that agent, thus speeding up the rate of reaction of those components.

Other catalytic agents have the means of increasing the surface area necessary for certain reactions to take place. With more surface area available for interaction, the reaction proceeds more quickly than would be the case under non-catalytic circumstances.

Still other kinds of catalyst speed up or slow down reactions by changing the conformational and/or ionic character of the components of a reaction. This is especially true in the biochemical reactions of living systems.

Some catalytic agents have the capacity to lower or raise the level of energy necessary for a given kind of reaction to occur. Thus, for example, when the energy of activation for a reaction is lowered by introducing the appropriate kind of catalyst, the reaction can proceed much more quickly with the same amount of energy in the system than would be the case 'normally'.

Some catalytic agents retard the rate of reaction by becoming competitors with one or more of the components involved in a reaction. When such catalysts occupy surface areas or membrane sites and, thereby, make them unavailable for components necessary for a given reaction, this competitive inhibition, as it is known, slows down the rate at which the reaction proceeds.

There are many other modalities of catalysis. However, the few which have been mentioned are enough for present purposes.

According to the masters of the Sufi path, spiritual development or progress, especially in the mystical sense, either will not take place without catalytic assistance, or, it will do so only at an exceedingly slow rate. In fact, to the extent spiritual progress does occur at all in the absence of the appropriate catalytic agents, it, nonetheless, will be incapable of permitting the individual to make much headway toward the ultimate purpose of spiritual growth which is the realization of the true self.

Mysticism is not an endeavor in which an individual working entirely independently can succeed. The mystical heights cannot be scaled through sheer brilliance, talent or determination.

There are no solitary ascents on the mystical path. Support and assistance and catalytic additives are all necessary for anyone who seeks to reach the top.

Sufi masters do admit that not all people have the same spiritual capacity. Like gifts of intelligence, artistic talent, beauty, athletic ability and so on, spiritual potential is not distributed equally.

These differences in spiritual potential may affect the speed with which spiritual development proceeds. On the other hand, spiritual capacity is not the only factor affecting the rate of progress.

In fact, someone who has less spiritual potential than another individual might not only develop more quickly than the gifted person but actually travel farther on the path than her or his more gifted companion. Qualities of sincerity, perseverance, desire and effort also affect whether, and at what rate, spiritual growth takes place.

The sine qua non of catalytic reagents is God's grace. Absolutely nothing takes place without the presence of this support and assistance.

One could say every modality of help, support, assistance, protection, and catalysis (both positive as well as negative) one encounters on the Sufi path is an expression of God's grace. Differences in the form or character of the locus through which the grace comes, does not alter the underlying reality of grace standing behind such variable manifestations.

Notwithstanding the foregoing comments, spiritual catalytic agents come in different varieties. Prayer, fasting, chanting, charitable acts, spiritual etiquette, night vigils, contemplation, meditation, and reading sacred texts, all, each in its own way: both, give expression to God's grace, as well as, serve as a means to open one up to more grace.

Each of the above mentioned practices or observances has unique spiritual benefits and effects. The Sufi master is one who, by the grace of God, knows what the aspirant requires, at any given time, in the way of practices. Since we are all different spiritual capacities and potentials, some spiritual catalytic agents may be more effective forms of assistance to some of us, than others, among us.

Furthermore, the package of practices may change in character during the course of the spiritual journey as our catalytic needs change during the journey. For example, at certain stages of the path, the teacher may indicate to the student that invoking a certain Name or Attribute of God may be especially beneficial for the individual. At another stage, another Name or Attribute of God may be given for invocation.

At one stage, the spiritual guide may recommend the individual become busy with charitable works. At another stage, more emphasis may be given by the teacher to concentrating on the inculcation of spiritual etiquette in the aspirant.

The general package of practices and observances stays roughly the same. However, the combinations and focal concerns involving this general package may shift during the journey: from stage to stage for a given person, as well as from individual to individual.

In all of this, the Sufi master is somewhat like a spiritual chemist who has expertise in, among other things, the use and effects of different spiritual catalytic agents. Using one of these catalytic agents may help alter the spiritual orientation of the individual's heart in a certain way. Use of another catalyst may help retard the rational mind's interference in spiritual matters.

Use of another agent may have a catalytic property of opening the individual up to various spiritual experiences. This may have the effect of increasing the spiritual "surface area" available for certain kinds of reactions to proceed.

Still other catalysts, in the form of specific spiritual practices, may have an effect comparable to a lowering of the energy of activation necessary for a particular spiritual process to proceed. Alternatively, use of a given catalytic medium may provide the individual with the enabling power needed to overcome normal obstacles standing in the way of making spiritual progress on some aspect of the path.

Some spiritual catalysts may help change the shape and character of one's understanding. Other spiritual catalytic agents may give expression to a form of competitive inhibition by preoccupying the individual with, say the remembrance of God, and, as a result, helping to prevent the world or the ego from gaining access to sites of attachment within consciousness or one's heart.

The primary form of catalytic agent is the spiritual guide or master. Practices, of one sort or another, all have their value and their special catalytic properties. However, one could be engaged in such practices from now until the end of time without any significant essential spiritual benefit manifesting itself as long as one did so in isolation from a spiritual teacher. All of the Sufi masters are in agreement on this point.

The teacher is, in a sense, the straw that stirs the drink. Or, perhaps, more appropriately, the teacher is the one who has responsibility for ensuring that all the right catalytic ingredients and reactants get into the drink in the right proportions and in the correct sequence and at the most efficacious time.

God, of course, provides the drink, the straw, the tavern, the drinkers, the entertainment, the trained staff and everything else which is necessary for the reactants to be able to come together to have the desired spiritual results. The teacher is the one who is looking after things on behalf of the tavern's proprietor. The teacher is the one who, by God's grace, becomes the locus of catalytic manifestation through which things are brought together in the Sufi tavern in an organized and effective manner.

Now available at Amazon: Sam Harris and the End of Faith: A Muslim's Critical Response.
117 pages
$9.99

Stories - MP3 downloads at Amazon

There are 12 stories now available in MP3 format at Amazon. They will download into your iTunes or Amazon MP3 program.

To view our current listings, click on the following link: Amazon MP3s

Sufi Reflections Podcast No. 28 is now available for downloading. This episode includes a poem by Rumi, Quranic recitation, an essay entitled Dependence, a short story called The Ceremony, and a commentary entitled Shari'ah, Part 1. We hope you'll join us.

This photograph is in memory one of our two cats, Callie, who recently passed away. We miss her.

Sufi Reflections No. 28

New eBook at Mobipocket - Phenomenology of Charisma

The Phenomenology of Charisma is a critical overview of a book by Len Oakes, an Australian, who wrote Prophetic Charisma: The Psychology of Revolutionary Personalities. The present work addresses a number of problems inherent in Prophetic Charisma involving not only issues of psychology and sociology but, as well, various themes entailing spirituality. This edition of Phenomenology of Charisma is comparable to about 55-60 pages in a normal-sized book.

Dr. Whitehouse graduated with honors from Harvard University and received a doctorate in education from the University of Toronto. He is the author of over nine books, including: The Chaco Canyon Tapes, Streams to the Ocean, The Essence of September 11th, Sam Harris and the End of Reason: A Muslim's Critical Response, and The Sufi Lighthouse.

For more information about this book, click on the link: Phemomenology of Charisma

Sufi Curriculum

Many people believe mysticism is just a lot of pie in the sky, cloaked in bizarre rituals. These same people tend to maintain mysticism is highly subjective, with little practical relevance to the real world. In addition, there is a strong suspicion among such people that spiritual guides are flim-flam artists who either want your money or wish to enslave you, or both.

Mystical teachings are considered by many people to be come-ons which are vague and confused, promising fantastic powers but delivering little, if anything, which is substantial and tangible. Moreover, many people operate under the assumption there is really no difference between mysticism and either magic or the occult.

Generally speaking, people who hold the foregoing kinds of view have never met, or spent time with, a genuine mystical guide. Most, if not all, of their ideas on the matter are opinions based on received doctrine from someone else who, also, is essentially ignorant about things mystical.

They may have come in contact with individuals who claimed to be authentic mystical teachers but who, in reality, were not genuine. However, just as there is a difference between a counterfeit article and that which is being counterfeited, so too, there is fundamental set of differences between, on the one hand, true mystical teachers and teachings, and, on the other hand, pseudo mystical teachers and teachings.

As is the case with all other subjects, there are people who know what they are talking about when it comes to mysticism, and there also are people who do not know what they are talking about but try to sound as if they do have such knowledge. If the audience being addressed on such matters is ignorant of the truth, a false teacher can appear to be as impressive as a true teacher.

The problem faced by the average individual who is interested in mysticism is the following: trying to figure out how to differentiate between genuine tender and its counterfeit. A little gift of the gab, along with a modicum of charismatic showpersonship, plus a dash of chutzpa, can dazzle a lot of people into confusion and error.

Mysticism has absolutely nothing to do with the occult or magic. There may be dimensions of reality which do give expression to magical and occult phenomena, but the mystical path is independent of, and entirely transcendent to, such phenomena.

Mysticism is not about pie in the sky. Mysticism is about the nature of the reality of our essential capacity and identity.

Mysticism is not impractical. It gives expression to eminently useful principles and practices which help us resolve and deal with the problems of day-to-day life.

Mystical teachers are not flim-flam artists who have an abiding interest in money and control of other people's lives. Genuine mystical teachers are artists of truth and love who are unfailingly dedicated to compassion and helping people to realize their full capacity as human beings.

Mystical teachings are not a collection of rambling, obscure and vague pronouncements. True mystical teachings are very specific, often in-your-face, challenges to, and confrontations of, the false self.

Mysticism does not give expression to the ruminations of fanatical subjectivity. Authentic mysticism is the exact opposite of subjectivity.

The more subjective one is, the further from the truth one is. One of the objects of the mystical path is to induce us to give up the many subjectivities which govern and ruin our lives.

The promises of the mystical path are rather substantial and concrete. We will have to struggle and persevere. We will have to exercise patience and do justice. We will have to sacrifice our egos.

We will have to accept difficulty and hardship with equanimity. We will have to learn how to swim in a sea of incredibly strong undertows of confusion and doubts.

We will have to generate not just feelings of compassion for others, we will have to strive to actively and tangibly show compassion for others. We will have exercise sincerity in all we do. We will have to undergo the greater pain and trauma of the death of the false self before we endure the pain and trauma of the lesser death of the physical body.

If, by the grace of God, we are able to accomplish all of the foregoing, then, if God wishes, we will attain the peace, joy, freedom, understanding and love which comes with the realization of our essential capacities and our true identities. Sufi masters have themselves experienced all of this, and their lives give a running testimony to the truth of what has been promised, both with respect to the struggles and difficulties, as well as in relation to the possible fruits of one's endeavors.

A curriculum is sometimes described as the means or method used to bring an educational goal to completion. The curriculum of the Sufi path involves a no-nonsense, rigorous discipline which has a beginning, a middle and an end.

The goal of the mystical path is to know, love, worship and serve God in an unceasing, intense and direct manner. In order to have a chance of realizing this goal, a variety of subjects and methodologies must be experientially engaged, ingested and implemented in the fabric of one's life.

One must study the psychology of the false self. One must be trained in the requirements and nuances of spiritual etiquette which are capable of not only combating the false self but also are able to give expression to spiritual qualities of purity and harmony which supplant the machinations of the false self.

One must learn the nature and significance of objectivity. In conjunction with this, one must become well versed in the sources of spiritual distortion, bias and error.

One must come to understand the parameters and possibilities inherent in different spiritual instruments and modalities within us. In addition, one must learn how to calibrate these instruments and modalities so they give reliable, useful experiential results.

One must be helped to gain facility with a variety of practices and techniques such as chanting, meditation and contemplation. The how, when, why, and what of these practices involve a variety of principles and cautions which are not always easily acquired or implemented.

One needs to develop a taste for, appreciation of, and insight into, the meaning of the events and experiences which one encounters along the Sufi path. The scope of human potential is immense, and learning how to sort out the numerous forces (both problematic as well as beneficial) which act on us and through us, is a very complex issue.

One must learn how to bring balance, harmony and justice into all dimensions of one's life and one's interactions with the rest of creation. The middle way is the golden mean to a properly ordered life in each of these respects. However, coming to understand exactly what this involves in any given instance, requires much practice and struggle.

All of the foregoing areas of investigation are part of the Sufi curriculum. They each have important contributions to make in assisting the individual toward the realization of the goal of the Sufi path.

Anyone who, God willing, sincerely pursues the mystical curriculum under the guidance of a genuine guide, will come to experience, first hand, that mysticism, in general, and the Sufi path in particular, are very, very different from what most people suppose to be the case. Such people will come to know mysticism is not an incoherent, subjective, impractical, occult-like set of speculations and theories which are incapable of satisfying the promise of self-realization and direct experience of Divinity.

This regression line is our link of faith with our experiences. The slope of the regression line is a ratio of what has been experienced to our assessment of that experience.

We extrapolate and interpolate with respect to the future on the basis of that regression line's slope. As new experiences and assessments are added, we stay with, or plot a new, regression line.

According to Sufi masters, the more one experiences the states, stations, tastes, expansions, contractions and so on of the path, the deeper, richer and stronger will one's faith become. There is nothing blind, dogmatic, closed, irrational, or static about this process.

As one learns, grows, develops, changes, and matures on the path, the structural character of one's faith undergoes growth, maturation, development and so on. This transformation of faith is a function of one's own direct experiences and the teacher's guidance in helping one to come to an understanding of the significance, value and meaning of such experience.

As is the case with all mundane species of everyday faith, so, too, mystical faith weds together knowns and unknowns. On the basis of what is known or understood, one develops a commitment to certain dimensions of what is unknown and unseen.

As faith develops, the horizons of the unknown may be pushed back to varying degrees. However, the horizon symbolizes the inexhaustible nature of existence and our relationship with God. No matter how much we advance toward the horizon, the horizon always recedes into the distance.

God willing, we increase in spiritual understanding, insight, wisdom and knowledge, but there will always be unknowns which modulate our interactions with Divinity. Nonetheless, we continue to use what we know as the basis of our orientation toward what is unknown.

When we have faith in God, we rely on God to be our trustee in all affairs. As we acquire enhanced degrees of faith, our faith is transformed, God willing into a certitude that God will never abuse our faith or trust. This certitude is based on reflective experience and not on blind, unthinking, dogmatic belief and opinion. Unfortunately, a lot of people confuse being convinced of something with being certain in the mystical sense. Mystical certitude is a function of direct demonstration and experiential evidence of a sort that brooks no doubt as to its authenticity and truth. The experiences are overwhelming and incontrovertible in nature, and, more importantly, they are corroborated in independent ways by other people and other experiences.

To be convinced of something, however, merely means one has a strong opinion. Furthermore, this strong opinion is often held in the absence of any direct experiential demonstration.

In addition, such an opinion of conviction often is rooted in an interpretation of experiences which leaves room open for considerable doubt. An individual might acknowledge the legitimacy of such doubt under these circumstances if the person meditated on the matter very much or with any degree of rigor, care and consideration.

However, all too frequently, people of strong convictions, whether spiritual or non-spiritual in character, are uninterested in entertaining any doubts concerning their firmly entrenched beliefs. On the other hand, with practitioners of the Sufi path, the examination and exploration of doubt can lead to some very beneficial insights and understandings. One is encouraged to work with doubt, not to deny and repress it.

Falling into Grace

Many people appear to believe something was lost when human beings succumbed to a dimension of themselves which was vulnerable to being incited to not heed the command of God about refraining from interacting with a certain aspect of the Garden of Eden. In other words, when both Adam and Eve (may Allah be pleased with them both) rebelled against God's command (and they were equally at fault for listening to that which they should not have), they were cast out of the Garden and sent down to Earth.

As a result, some people maintain that human history is, in part, a story about human beings seeking to regain Paradise. According to such a perspective, life is about retrieving that from which we were removed so long ago.

As such, the focus of this approach to things is on how our lower carnal soul is the enemy within which must be purified and transformed. Consequently, much of the emphasis of this way of looking at things is toward redeeming the lower soul through good works of one kind or another.

Unfortunately, this perspective tends to gloss over a very essential, but not readily obvious, aspect of the story of Adam and Eve (may Allah be pleased with them both). Although, on the one hand, the disobedience was due to human weakness - something with which God has created human kind - nonetheless, on the other hand, the aspiration for knowledge is not a function of our capacity to rebel but, rather, is a dimension of the human being which transcends that capacity and gives expression to an entirely different facet of human spiritual potential.

Adam and Eve (may Allah be pleased with them both) did not rebel for the sake of rebellion. They rebelled because: (a) they had a carnal soul which was vulnerable to pursuing things in an unauthorized fashion, and (b) they had an innate himma or aspiration within them which was not satisfied with the Garden of Eden ... whch sought something - namely, knowledge - that transcended this garden a kind of knowledge which was unlike anything else in the Garden of Eden and to which both Adam and Eve (may Allah be pleased with them both) were inexorably drawn.

This wellspring of aspiration was also created by God. God had foreknowledge of the choice which human beings would make - that is, to disobey God's command, but human beings freeely chose that of which God had foreknowledge.

The way through which human beings pursued this inner, inarticulate, ineffable thirst and desire for knowledge did not meet with God's approval. Nonetheless, God did approve of the other aspect of the niyat or intention which sought out that (i.e., knowledge) which was beyond the Garden of Eden, and, in effect, it is a choice that God wished for human beings to make for, through that choice, human beings would, God willing, begin their journey toward the secrets of the Hidden Treasure which concerned humankind and for which Creation was brought forth to know (each creature in accordance with its capacity), but this time they would have to do so through a way or path, as well as in accordance with a law, which was authorized by God.

In a sense, both the very best and the very worst of human potential was on display in the choice which led to Adam and Eve (may Allah be pleased with both) being expelled from the Garden of Eden. Being expelled was the opportunity to seek the knowledge which was off-limits while they were in that garden ... in other words, human beings, via our ancestors Adam and Eve (may Allah be pleased with them both), fell into Grace.

People who wish to restrict the purpose of life to just matters of heaven and hell (or the regaining of Paradise) are failing to understand something of essential importance about the alleged Fall. There is an innate dimension within us that craves the knowledge about which God commanded Adam and Eve (may Allah be pleased with them both) not to approach. There is something within us which is willing to risk much in order to seek out such knowledge.

Human beings didn't create this potential. God did.

One of the lessons of the Fall is that there are right ways to do do things and wrong ways, as well. Another lesson of the Fall is that God is forgiving and merciful. Still another lesson of the Fall is that we have not been exciled from the Garden of Eden as a punishement but in order to set in motion an opportunity ... an opportunity which God wished human beings to grab hold of during their life on Earth.

Some individuals seem to be of the opinion that what God forbade under certain circumstances and conditions was an absolute prohibition in which human beings should never seek that for which they had a God-given aspiration. As such, life for these individuals is often all about self-denial and never wishing to do anything which would risk the return to Paradise. For such individuals, the himma for knowledge is something which we should shy away from even now because they appear to believe that the prohibition is still in effect.

There are others who believe the Fall was merely one act in the Divine Passion Play - an act which was staged by a God Who knew that which we did not. Such individuals believe the Fall was arranged by God to serve a higher purpose. Human beings were set up by Divinity so that our spiritual Phoenix might, God willing, rise from the ashes of disobedience.

Adam and Eve may have been wrong for how they went about things ... but, then, what did they know. However, they were not wrong for aspiring to that which God wished to invite them through the very presence of that aspiration.

The law, God willing, creates the space necessary for the way to have an opportunity to be pursued. And, in turn, the way, if God wishes, creates the space through which the truth of reality, or haqiqa, is, God willing, realized.

The Fall is not an indellible stain on the soul of humanity. The Fall is how we, with God's assistance, "pick ourselves up, dust ourselves off, and start all over again" on the real purpose of existence.