What is Sufism? Part 5: The Word (Kalma)

by Navid Zaidi

The soul, after leaving the body, mind and senses, comes in contact with the Ultimate Reality in the form of an unstruck melody. Sufi saints have called this unstruck melody, the Word or Kalma.

The Word is the unspoken, unwritten Cosmic Law. It is the creative power of the Lord which abides not only in the universe but also within man. The entire existence comes into being through the operation of the Word.

Bulleh Shah says:

اسی عاجز وچ کوٹ عِلم دے
اوسے آندے وچ قلم دے
بن کلمے دے ناہیں کم دے
باجھوں کلمے پار نہیں

We are powerless in the fortress of learning,
This learning has made us prisoners of the pen;
We are worthless without the Word,
And without the Word we cannot cross.

The Bible says:

In the beginning was the Word, and the Word was with God, and the Word was God.

The Word (Kalma) is the personal property of every human being, but it is hidden. It is only by eliminating the ego that the Word is realized. The Word is primordial, all-pervading, all-powerful and all-knowing. The entire existence comes into being through the operation of this Word. And it is through the experience of this Word that a person can assimilate life and power and achieve a free personality.

The praise of the Word is found in all mystic traditions, whether in the East or the West, in one religion or another.

The ancient Greek sages have given the name ‘Logos’ to the Word.

The Hindu yogis have called the Word by many names. They have regarded it as the Creative Power of the universe.

In the religious system founded by Zoroaster in Persia, the Word has been called ‘Sarosh‘. It has been considered as the ultimate divine power, from which has emanated the entire Creation.

In the Chinese philosophical and religious system of Taoism, high praise has been showered on the greatness of the Tao. The Tao is primeval, and it is indescribable in words. The Tao has been identified with God Himself. It has also been called the Path, the Word, Discrimination, Decree, the Principle that moves the mind and the world, and so on. It has been regarded as the creative, the preservative and the destructive ground of the universe.

In the Hebrew language the word ‘Memra’ has been used for Logos of the Greeks and for Kalma of the Muslims. Some scholars have traced its origin to the word ‘Amar’ of the Armenian language, which stands for ‘Word’ or ‘Speech’. This binds the Jews, the Christians and the Muslims in one chain from the spiritual point of view.

In the Quran, the Kalma or the Word has been called all-powerful. Whatever it commands, comes to pass. The Word of God is True. On whomsoever God is merciful, He sends his Kalma through His command. The Sufis have accepted the Kalma as the creative power of the world and written profusely about it.

The writings of the Sufis are replete with praise of the Word, and on its practice are based their main teachings. The Word is not only the Creative Power, but is also immanent in everything. And, above all, it resides within every person.

Says Guru Nanak:

From the Word comes the earth, from the Word comes the sky, from the Word spreads light all around. The whole creation rests on the Word, and this Word, O Nanak, resides within man.

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Finding Light in the Dark

by Modaser Shah

“We feel that even when all possible scientific questions have been answered, the problems of life remain completely untouched. Of course, there are then no questions left, and this itself is the answer,” said Wittgenstein, and what a profound statement this is! It should NOT be read with a positivistic slant that there are no objective and worthwhile answers to be looked for. What it means is that the answers are within, already there, but our scientific preoccupations prevent us from looking in the right place. Recall the story where Mullah Nasruddin was looking for the lost key under a street light, even though he had lost it somewhere where it was dark. He said it was easier to look for things near a light. Scientifically verifiable facts and scientifically respectable postulates have become that light—a light that may be shining far from the crux of the matter—in the age we live in.

“Man has been truly termed a microcosm, or a little world in himself, and the structure of his body should be studied not only by those who wish to become doctors but by those who wish to attain a more intimate knowledge of God,” said Al-Ghazali, the Sufi philosopher. Mullah Nasruddin would seem to indicate that this study better not be done under the light of positivistic scientism, but in the “dark” of the soul where “the key” got lost to begin with. We then have the task of developing our capacities of looking for lost things in darkness.

“To let suffering speak is the condition of all truth,” said Theodor Adorno, the German sociologist. The story of Job and God’s “answer” to him are a startling illustration of this, if read carefully, with a completely open, and not superstitious and prejudicial, mind.

“The best thing to do is to do what needs to be done”. However one must try to distinguish between means and ends, the signifier and the signified, a gesture and the real thing. Another Zen saying points in this direction: “When the finger points to the moon, the foolish man looks at the finger,” and, it may be added, imitates this pointing repeatedly, long after the moon is gone.

“My formula for greatness in a human being is amor fati: that one wants nothing to be different, not forward, not backward, not in all eternity. Not merely bear what is necessary, still less conceal it…but love it,” said Nietzsche. This seems to be a most striking and terse statement of acceptance of what is (Zen), and surrender (Islam, in its original meaning). It is a statement of acceptance and of surrender to His will (as in Thy will be done on earth as it is in heaven). All Nasruddin has to do is to face reality and to start looking in the dark parts of his existence, or soul, for his lost article, in order to qualify for “greatness”; alternatively, he could accept, even love, the reality that he is condemned to, take the path of least resistance and keep looking where “light” is available, praying for grace.

A Japanese professor was visiting a Zen master for guidance regarding Zen. The master poured tea into the visitor’s cup and kept pouring after the cup was full. The professor watched until he couldn’t restrain himself from saying that the cup was overflowing. The master said: “Like this cup you are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?” Speculations and opinions, without a direct openness to experience…how these can interfere with learning and experiencing something new! And yet, openness must not be equated with gullibility, as there are so many psychopathic or superstitious schemes in the world, promising easy strategies, i.e., not requiring effort and patient investigation and observation. Openness must be accompanied by toughness of mind and a healthy skepticism. This is a characteristic Sufi state of mind.

So, unlike Nasruddin in the parable of the lost key, let us practice unlearning and looking for lost things in the dark, finding light in the dark.

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Essay by Modaser Shah; photo by Ali Hammad

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A Sufi Snap (The Golden Hour) and a Sufi Thought for the Week

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“We are indeed truly at sea with our only comfort being the basic fact that at least we are at sea together.” —Todd Essig, Ph.D., in a review of a book by Ken Eisold in Psychodynamic Psychiatry, 40, p.685, 2012.

Thought contributed by Modaser Shah; photo by Ali Hammad

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Sufi Snaps: Nostalgia (A photo and a story)

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A PATH BLURRYby Ali Hammad

Let me say at the outset that I’m not a sentimentalist. And that is what makes this tale more incomprehensible.

Years ago, on a cloudless day, the sky the color of a sun-washed sea, I left the train station at Behisht with a wet shoulder and a long brown hair. She had rested her head on my left shoulder and said nothing. (Things that are evident need not be worded.) I had a calling and Behisht did not fit in it. She understood that. In the train, the shoulder dried quickly, and I don’t recall what happened to the hair.

Express trains didn’t stop at Behisht. I took a slow train to the nearest city with an airport. From there I flew to the big city whence people, perhaps you included, now know me as a successful entrepreneur.

In the big city, I thought I was done with Behisht, but I had not figured in dreams. Sometimes, when I slept on my left, I dreamt blue. On a blue background—I couldn’t tell if it was the blue of a tranquil sea or a cloudless sky—floated a single strand of curvy brown hair, wave-tossed, wind-tossed. I would run after it to catch it, but my legs would be leaden, the hair much swifter. Each time I would wake up with a wet left shoulder.

The dreams had become a daily occurrence when, after an absence of twenty years, I decided to visit Behisht. I chose to take the train. Two reasons: first, I came out on a train, I wanted to go back on a train; second, more important, a road offers the option of wavering off path, the railroad doesn’t.

When I boarded the express train, the first-class compartment was nearly full. The final destination of the train was a city a short distance west of Behisht from where I planned to rent a car back to Behisht.

The train’s only stop between the origin and the final destination was a place called Oblivionem. I had not realized how popular the place was until everyone in my compartment alighted there. For the rest of the journey, I was the sole occupant of first-class.

I looked out the window. Little stations of mediocre towns were rolling by—Elysium, Nirvanaville, New Heaven, Jannat Nagar, Paradisio, et cetera—places where I couldn’t imagine anyone would ever want to get off.

Then the train passed Behisht. I was shocked. The station was a ghost. The building that housed the ticket office and the waiting room stood no more. On a battered signpost the first three letters of the town’s name had faded away. The concrete platform was still there but had a thousand cracks through which wild grass pushed forth.

I know I shouldn’t have done it, but the lever of the emergency break was within reach and I pulled it. The train screeched to a halt, my car about a hundred yards from the platform. I slung my backpack on my shoulder and got off. The engineer and the conductor were standing outside. “Whatever happened to the Behisht station?” I asked.

“That is an abandoned station of an abandoned town, Sir,” said the engineer.

“Why is the town abandoned?”

“The town was blown away in a tornado fifteen or twenty years ago. The townspeople, I think, chose to move to the nearby city, rather than rehabilitate the town.”

“Were there any casualties?” I asked.

“I don’t know, Sir, but what I do know is that non-emergency use of the emergency brake is a prosecutable offence.”

“I’m sorry.”

“I let you go this time, Sir. You seem like a person with a weight on his soul.”

I didn’t know I was that transparent. “Thanks,” I said and started walking towards the Behisht station.

“Where are you going, Sir?” said the conductor. “We can’t wait for you. If the train leaves without you, you will be stranded here.”

“Worry not, my friends, I am a man of means,” I said and kept walking.

The train pulled away, gathered speed, and tore into the horizon where the sun was setting. I looked down the train tracks. They looked blurry; then I realized it was the bleariness of my eyes, now welling with tears. I knew the Behisht that existed in my head had been lost.

In the northwest corner of the platform, bolted to concrete, stood survivor a cast iron bench that I shared with her on the day I left twenty years earlier. I walked up and sat in the same corner of the bench, my right forearm on the armrest. My hand tingled. I looked. Directly under my palm, wrapped around the armrest, was a weather-beaten long brown hair. I disentangled it, put it in my palm, and closed my fist over it.

Tears ran.

I was glad I was alone because, to someone who didn’t know me well, I might have seemed soft, soggy—a sentimentalist.

Photo and story by Ali Hammad

Author’s note: Behisht is Farsi for “heaven.”

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A Sufi Thought for the Week (Keller)

“It is wonderful how much time good people spend fighting the devil. If they would only expend the same amount of energy loving their fellow men, the devil would die in his own tracks of ennui.”

—Helen Keller (1880-1968)

http://www.goodquotes.com/quote/helen-keller/it-is-wonderful-how-much-time-good-peo

Contributed by Kamran Zafar

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What is Sufism? Part 4: Ritualism and Spirituality

by Navid Zaidi

Every orthodox religion is wedded to its own body of rituals, customs and external observances. Also, it considers its own system superior to others. Consequently that becomes a source of conflict.

But Sufis look at all humanity with the same eye. The Lord belongs to the whole world. He is not the possession of any particular group. Says Bulleh Shah:

Having understood, why create all the fuss,
What is in the names Allah, Ram and Raheem?

The Sufis are not tied down to any particular set of rituals. They are well-wishers of all mankind because they see God reflected in everyone. Says Bulleh Shah:

Sitting in the company of the Spouse,
Bullah is free from all rituals, O Friend !

The Sufis’ playing down of external observances is directed against the ritualistic priests of various religions who delude innocent people for their selfish ends. In the name of religion they wean people away from true spirituality. These priests then excite and instigate people to rise against saints and mystics. Most of the world’s great spiritual teachers suffered grievously at the hands of these priests. Guru Nanak, Prophet Muhammad, Jesus Christ and Socrates were all labeled ‘enemies of piety and righteousness’. All of them were subjected to indignity and victimized in the name of religion and humanity. It was in such a mood of aversion to the hypocritical ways of the priests that Bulleh Shah blurted out in one of his couplets:

In shrines dwell robbers
In idol houses, thugs
In mosques live vagabonds
The lovers of God remain aloof.

So long as one’s mind is not pure and God has not been realized, the display of religiosity is useless. Says Bulleh Shah:

You have wasted your life in the mosques
Your heart is still filled with impurity
Never did you realize the unity of God
Now why do you raise a hue and cry?

About the futility of visiting religious places without purity of the heart, Bulleh Shah writes:

People advise Bullah, ‘Go sit in the mosque.’
He asks, ‘What happens by going to the mosque,
If the prayer does not come from the heart?’
What use are external washings of the person,
If the filth is not removed from the heart?’

The value of rituals is derived from spirituality. Ritualism devoid of spirituality is like an empty box. The value of jewelry does not depend on the kind of box that contains it. Of what use is a box with a velvet cover if it is filled with worthless pebbles? Where ritualistic practices are devoid of love of God and practice of the Word (Kalma), there the best of rituals are futile.

Sultan Bahu writes:

Bahu! Don’t spend too much time calculating on the rosary
Why do calculations on the rosary with the One
If  the One does not do calculations with you ?

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A Sufi Thought for the Week (Chief Seattle)

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“Whatever befalls the earth befalls the sons and daughters of the earth. This we know. All things are connected like the blood which unites one family. All things are connected.”

                                                                                                                Chief Seattle (1780-1866)

http://www.goodreads.com/author/quotes/331799.Chief_Seattle

Quote contributed by Navid Zaidi; photo by Ali Hammad

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No Pain, No Gain?

by Modaser Shah

Ghalib, the well-known Urdu poet, in one of his ghazals says: In the dream my thoughts were involved with you; when I woke up, I found neither loss nor gain.

“The belief that a deeper connection is always available, even if it is not immediately experienced, is reassuringly expressed by the Zen monk and poet Ryokan: If we gain something, it was there from the beginning. If we lose anything, it is hidden nearby.” (Excerpted from Farrell Silverberg, PhD, The Tao of Self Psychology: Was Heinz Kohut a Taoist Sage? Psychoanalytic Inquiry, 31:475-488, 2011; the Ryokan poetry in this article is from a 1977 translation: One Robe, One Bowl: The Zen Poetry Of Ryokan, trans. J. Stevens, New York: Weatherhill )

In the above-quoted article, Dr Silverberg also touches on the Taoist concept of wu-wei (mu-i in Japanese) or nonaction: “Lao-Tzu noted, the person who is in touch with the way ‘does nothing, yet there is nothing that is not done.’

Looked at superficially, Ghalib and Ryokan may come across as promising an easy way advocating a denial of reality—the reality of loss and pain—and the need for the work of mourning that leads to growth. This may suggest that growth is possible without growing pains. Similarly, Lao-Tzu may be interpreted as recommending inaction and passivity.

The Quran says, “There is nothing for human beings except that for which they strive.” The state of being that Ghalib and Ryokan hint at, and that is indicated by nonaction in Taoism, are not achieved without effort, loss, pain, letting go and unlearning. That is to say, they are not the result of magic. Both in the Sufi literature and Zen, magic is avoided like the plague. And if there is anything that God can be said to abhor, it is magic. Yet Lao-Tzu seems to be saying the sage does nothing, yet everything that needs to be done gets done! Is there a hidden genie there somewhere? There seems to be a contradiction here and perhaps it is a dialectical opposition. Nonaction is not the same as inaction. Perhaps it is a synthesis of action and inaction. Gandhi seems to have achieved a synthesis (NOT without loss and effort) between violence and passive surrender in satyagraha, or non-violent resistance. As is well known, this was later adapted by Martin Luther King, Jr. and Nelson Mandela.

Perhaps, Khushal Khan, the Pashto poet, can be called upon to mediate. With respect to Ishq, or Love, he says:

I welcome both loss and gain,

for (as a lover) I have grown accustomed to sorrow and grief

(The literal meaning of the last verse would be: I have a lease or monopoly on sorrow and grief ).

In the first line, he mentions gain, but in the second it seems all is lost and there is only sorrow. Yet this is said with such serenity, without any bitterness or regrets, that this line seems to point beyond the lines to something beyond words.

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Sufi Snaps: The World Through My Eyes (A photo and a poem)

by Ali Hammad

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DILEMMA OF A MODERN PERSON—2

Am I to leap and prance?
Stay in a frozen stance?
Move mountains with a glance?
Dance a particle dance?
Am I free or determined?

Photo and poem by Ali Hammad

Related: Dilemma of a Modern Person
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Sufi Snaps: 21st Century Citizen (A photo and a poem)

by Ali Hammad

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DILEMMA OF A MODERN PERSON

Uncertainty a certainty,
particle is a wave-quantum;
now you know my position,
can you tell my momentum?
Am I dead or alive or
a Schrödinger cat?

Photograph and poem by Ali Hammad
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