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To: alt.magick.tyagi,alt.sufi,alt.islam.sufism,alt.religion.gnostic,talk.religion.misc,talk.religion.newage,alt.consciousness.mysticism From: tyagi@houseofkaos.abyss.com (haramullah) Subject: Sufism and Eros (was Sexuality) Date: 23 Dec 1997 21:58:38 -0800 49971009 aa2 (terminating in a long quote from PLWilson on Sufism and Eroticism) assalam alaykum, my kin. Ken McFarland: # ...I asked about the Sufi attitude toward sexuality.... total agreement # within the responses that sexuality is Divinely inspired and is a very # wonderful activity. 'the Sufi attitude' is one of unification 'sexuality' can be love in manifestation where the simplistic suffers magnification no more love infuses Allah's creation # My question now concerns moral aspects of sexuality. From a Sufi # perspective, are there rules of morality that apply to sexual expression? there is no 'Sufi perspective', all is all, the one is the one countless veils, spokes, eyes, all is all, the one is the one society's rules are the limbo bar, all is all, the one is the one dance along if the Music stirs, all is all, the one is the one _The Sufi in the 'Tavern of Ruin'_ In the state of 'self having passed away' (fana), the Sufi has completely lost his 'self' and reached the spiritual station which the Sufis call the 'Tavern of Ruin'. It is said that Bayazid was in this station when someone knocked at his door. Bayazid asked, "Who do you want?" The man answered, "I'm looking for Bayazid." Bayazid replied, "Ah! It's been years since I have had any news of him." In such a state, the Sufi has passed beyond faith and faithlessness. He sees neither friend nor stranger; and in every place and in everyone, he sees only God. Yet, it is not from himself that he sees. Rather, it is God seeing God in God. In such a state, the Sufi says: The lover has died and left both Islam and unbelief. Burning in love of the flame, the moth does not distinguish between the light of the mosque and the light of the monastery. Or: Blasphemy and religion, Ka'ba and Pagan temple, for the true lover, are one and the same. However, it must be stressed here that in no sense does this mean that one may neglect the performance of duties and obligations of Islam (Shari'at). One who refuses to follow the Shari'at is acting out of self-will and worshipping himself. Thus, the Sufi in the 'Tavern of Ruin', having died to and passed away from himself, is liberated from both blasphemy and religion. -------------------------------------------------- _Answers to Questions about Sufism_, by Dr. Javad Nurbakhsh, Khaniqahi-Nimatullahi Pubs., 1976; pp. 27-8. __________________________________________________ _The Asceticism of the Sufi_ The ascetic turns away from this world towards the world hereafter. The Sufi turns away from both this world and the next, inclining towards God alone. In turning away from the pleasures of this world, the ascetic desires to gain the pleasures of heaven. The Sufi, however, enraptured in Divine Love, passes from himself and forgets entirely about gain, loss or pleasure -- here or hereafter. By thinking of and delighting in the future rewards of heaven, the ascetic is, in fact, merely engaging in a subtle form of self- gratification and self-worship. The Sufi though, drunk through Union with God, is totally absorbed in the present moment, the 'here and now', and has let go of existence. As Bayazid has said, "The duration of Bayazid's life of asceticism was only three days. On the first day, he renounced the world. On the second day, he renounced the world hereafter. And on the last day, he renounced whatever separated him from God." _In summary then, the asceticism of the Sufi is renouncing and letting go of everything that is other than God._ ------------------------------------------------- Ibid., pp. 14-5. ________________ # ...in the context of modern Western culture. what matters a context to those who know the Shariah? feeble customs and cultural biases are as nothing do the libertines and the ascetics clamor for variety? feeble customs and cultural biases are as nothing where shall we rest our feet but upon Allah's bench? feeble customs and cultural biases are as nothing before submission to divine love. # ...is sexuality between consenting adults, under the # circumstances described above moral; immoral; not subject to moral # consideration; good as long as it is not addictive; permitted so long as no # other party is damaged; not permitted under any circumstances, permitted so # long as there is no intercourse, etc., etc.? Niffari bids the gnostic perform only such acts of worship as are in accordance with his vision of God, though in so doing he will necessarily disobey the religious law which was made for the vulgar. His inward feeling must decide how far the external forms of religion are good for him. -------------------------------------------- _The Mystics of Islam_, by Reynold A. Nicholson, Arkana Books, 1989; p. 72. _______________________________________ The "carnal self" or unawakened consciousness is prevented from "seeing God" by the psychic links which bind it to all things, and which it interprets as desires. This is a psychological fact recognized by all mystics, and solidified in virtually all religious systems in the form of moral codes which regulate the relation of the self to other by making some things obligatory and others prohibited. In Islam, this aspect of religion is crystallized by the doctrine of the divine revelation of Law; the revealing of the shariah, the Divine Law, is qualitatively different from the "revelation" -- or more properly "inspiration" -- accorded to the individual mystic. This qualitative difference results in a powerful tension in Islamic mysticism between Outer and Inner. In effect, the mystic sees God in all things, but is told by Law that some of these things are prohibited: their "inner" is divine, but their "outer" is forbidden. Islamic mystics may talk all they like about the "superior rights of esotericism", but if they wish to remain within orthodoxy they must admit that in the end it is the Law which appears to have the upper hand. Even to say that the mystic participates in the "prophetic light" does not exempt him from Law; somehow the shariah must be accepted as the structure within which the mystical experience is to be contained and interpreted. In their public utterances, therefore, Islamic mystics tread a thin ice separating mysticism from what would be heresy from the point of view of the exoteric mentality. Some of them fall through -- Hallaj, Hamadaini, Sohrawardi, the Islmailis -- and are expelled or even executed. Others, like Ghazzali, set themselves the task of reconciling mysticism and orthodoxy, a project which involves as much brilliance as tendentiousness. Ibn Arabi, unlike some of this followers, excaped severe persecution if only because his voluminous writings contain numerous passages which can be interpreted (and rightly so) as representing his own accomodation with orthodoxy. Here however the details of the intellectual and spiritual oeconomy [sic] of this accomadation [sic] must be set aside in favor of an examination of what might be called his "radical mysticism". Ibn Arabi is like an ocean out of which later mystics have drunk what they wanted. Some of them were actually orthodox scholars, others were Ismailis or "Lawless" dervishes. Others were poets, deeply influenced not only by his poetry but by the metaphysics which informs it. For the most part this poetry represents an expression of the more radical side of Ibn Arabi's work (too huge and varied to be called a "system"), and which is exemplified by _The Interpreter of Desires_.... Many Islamic mystics share what might be called the neo-platonic "distrust of things". Human love, for example, can never be more for them than a "metaphor" (*majaz*, or "bridge") for divine love. Such mystics would therefore obviously tend toward the pole of the vision of things-in-God rather than God-in-things. However, Islam completely rejects the idea of incarnation -- the doctrine that the divine can be completely identified with any single unique thing in theological terms. It also rejects the idea of original sin, replacing it (at least among the mystics) with the concept of "forgetfulness". Thus -- to oversimplify -- individual things possess a certain moral neutrality in Islam (always excepting those which are banned by Law): things can either be experienced as blocks preventing fully realized consciousness, or on the contrary they can be experienced as theophanic in nature, direct manifestations of divinity. Nature, for the Koran, is the greatest miracle: "signs for men of perception" (Koran, XXX, 21). Creation is untainted by "sin" -- only man's consciousness determines the relation of self to other. Thus the relation is more "open" than in neo-platonic Christianity. Islamic mysticism therefore contains a greater potential for the vision of God-in-things, and if the implications of the doctrine of Unity of Being are followed to a certain logical conclusion, this vision would even seem to take precedence over that of things-in-God. There is no need to "abstract" material creation "back" toward the Godhead; creation is already divine because it is the divine.... The "radical" position expressed by Ibn Arabi possesses profound implications for two areas of human experience, areas which a certain kind of more orthodox mysticism often seems to call into question, and even at times to denigrate: human love and art. Ibn Arabi and his School present a high defense of these things, which indeed for them are closely related; perhaps the highest defense possible within the framework of a mystical "system". Unlike much mystical versification which is both fleshless and dull, that of _The Interpreter_ exemplifies an eroticism, and an intensity of style, which set it apart even in sufi literature, not to speak of mystical literature in general.... ...Ibn Arabi's predisposition to autobiography allows us to know beyond question that the poems were written to a specific girl whom he met in Mecca in 598 A.H.: the daughter of a Persian Traditionalist named Makinoddin al-Isfahani. The girl was Nizam Ayn al-Shams ("Harmony Eye-of-the-Sun"); she was exceedingly beautiful, and was renowned for her spiritual attainments and eloquence. ... Human love -- indeed, human sexuality -- is accepted by Ibn Arabi as real; and since it is real, sacred. Even in the few selections given here [just prior] it must be apparent that the intensity of erotic feeling is not feigned, nor contrived for effect, nor made up solely to point a moral [sic], however mystical.... Even mysticism by itself, he seems to imply, is less worthy than love by itself, since it leads to dry abstraction; he might have quoted the Koran: "Which of thy Lord's blessings will you deny?" (LV, 13). But by juxtaposing poems and commentaries, poetic mode and prosaic mode, of consciousness, it is possible to see the full reality of love as he experiences it -- a reality which is totally concrete, having nothing to do with bloodless theological idealism. Such a love denies nothing of passion, nothing of desire, nothing of the fleshly and psychological complexity which the human soul can encompass. It does not "use" the beloved as some sort of respectable but out-worn theme for meditation, to be transcended as soon as possible in favor of a vague religious ecstasy. But Ibn Arabi does insist that love, like the prime matter of the alchemists, can be "worked". Without violating its human origins it can still come to englobe the deepest spiritual experience of which the heart is capable. It can do this because in fact it already is divine; because human beauty, in and of itself, is "in the image of God." _The Interpreter of Desires_, for all its apparent lack of any systematic approach to an actual spiritual technique, suggests by its violent and original mingling of "sacred" and "profane" the method by which the theophanic apotheosis may be attained. By the use of the creative Imagination, human love, with all its "changes" and "moments" and "states" of anguish and fulfilment, is to be experienced as the exact mirroring of the relation between human consciousness and divine consciousness. (Or rather, since there is ultimately only one consciousness, speak rather of a relationship between two aspects of being, a personal/individual aspect and the unapproachable essence of the Unity of Being.) In this kind of mysticism there is little or nothing of the static, rigid, ascetic or quietistic -- nothing abstract. "Separation" and "union" are both accepted as valid, just as the romantic lover accepts without question the beloved's moods of coquettishness or generosity. Indeed, as Ibn Arabi implies, separation is in some senses to be preferred to union, since from the psychological point of view it intensifies and prolongs the purity of love, the "beginner's mind" (to borrow a phrase from Zen) in which the still unsatisfied lover knows the fiercest and most potent states of ardent desire, in themselves a kind of fulfilment; while from the metaphysical point of view, this separation allows the real purpose of the drama of manifestation to be played out, as if God, masked as both lover and beloved, tricked himself into believing that some sweetly poignant gulf separated himself from himself: Narcissus yearning for himself in the mirror of Nature. "Lover, beloved and love: all one," as the fifteenth century sufi Shah Nematollah Vali put it. And yet, if this oneness were ever to be finally and completely realized, creation would cease to exist, and with it all pleasure as well as pain. Bhakti yogis say, "Sugar is sweet; but who wants to BE sugar?" In Ibn Arabi's system, one is the cake, and eats it too.... ...to take [an analysis of the metaphysical, theological and historical content of mystical literature, thus bringing us closer to what Corbin called a "phenomenology" of mysticism] as an end in itself would be the greatest conceivable offense against the spirit which informed poets like Ibn Arabi and his followers. Finally they demand not that we read but that we live, that we throw away the received text and create our own -- a text which is not the product of artifice, however profound, but rather the inescapable result of our own authenticity, the radiation of art from the lamp of the logos which has been lit within us by the realization of love. --------------------------------------------------------- _Scandal: Essays in Islamic Heresy_, by Peter Lamborn Wilson, Autonomedia, 1988; pp. 71-91. ________________________________________________________ ah, desire, the wings of ecstasy pulling me to You, peace be with you, haramullah tyagi@houseofkaos.abyss.com -- (emailed replies may be posted); http://www.hollyfeld.org/~tyagi; 408/2-666-SLUG join the esoteric syncretism in alt.magick.tyagi; http://www.abyss.com/tokus
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