Impressions (resending) from the Leaders Meetings at the Astana, Jamiat Am (long) version
Greetings, Jamiat Am. I just attended–online–the Jamiat Khas and Leadership Meetings at the Astana. The Jamiat Khas met first, for two days. Pir Zia met with us both mornings for teachings and practices, and we had discussions, largely about the future direction of the Inayati Order, in the afternoons. This was followed by three days of a Leaders Meeting, for leaders in any of the six Activities, with a similar schedule.
For the Jamiat Khas, about 25 people attended, plus 15 others online using Zoom. In preparation Bawa had asked us to read “Sufi Meditation and Contemplation,” published by Suluk Press and containing three books about spiritual practices written in the late 1600s. The main topic for the two mornings was another manual of meditation called “Nizam ul Qulub,” or “The Order of Hearts,” written around 1700 by Shah Nizam ad-Din Awrangabadi of our lineage. It’s never been translated into English. You may know of him from the Muraqaba Practices that Bawa has taught, and which are on the Leaders Corner of the web site. We did perhaps 30 or 40 practices from this manual, many of which were forms of Zikr.
I always love the opportunity to be immersed in another period of time, and wonder whether life then was the same, or different. I usually conclude it was the same, except without cellphones (which I may soon abandon because of spam). Here’s one story Bawa told, to give you the mood. A young man in Delhi was in love with a young woman who was not interested. So he went to visit a wild dervish who was said to be helpful in these matters. The dervish had his suggestions, but the young man soon realized he had lost all interest in the young woman. He had become totally enamored of the dervish.
He spent time with the dervish until the dervish told him, I can teach you about Fire, but what you need is Water, and you should go study with Yahya Madani, the Chishti sheikh living in Medina. So he did–it’s 3000 miles away, remember. He became a disciple and his successor, and went back to Delhi to teach. That young man is Shah Kalim Allah Jahanabadi, in our lineage and the author of one of the books in ** Sufi Meditation and Contemplation** called ** Kashkul-i-Kalima, The Alms Bowl of Kalimi**. “The first journey is the journey toward God, while the second is the journey in God. The first has an end, while the second has none,” he says. He was the teacher of Shah Nizam-ad-Din, whose manual we spend the two mornings with. (This story is also in Pir Zia’s book ** The Pearl in Wine**, in the chapter on the Silsila.)
For the Leaders Meeting, about 40 people attended, plus 20 others online using Zoom. In the mornings Bawa’s topic was “The Anatomy of Illumination.” He covered energy centers, including the five traditional Sufi centers (the lataif), plus feet, hands, and throat. Bawa seems able to talk endlessly about the spiritual significance of any object or event. Take the feet. A traditional Naqsbandi principle is “Watch Your Step,” nāzar bar qādam. This suggests, move carefully. Witness your walking. Remember the One Actor who is doing the walking. Feel the earth. Interact with the earth as you walk. Allow energy to flow in and out of the feet. One could do much contemplation of this principle, which is also on the Leaders Corner. Would you like me to write another page about this? I forgot the five toes.
This was Bawa in his Earth and Ether attunement. "See the body as a prism, not a prison," he said. By the time Bawa came to the four chambers of the heart center, it was not so Earthy.
A major theme of the **suhbats in the afternoon** was the "**Three Waves**" of our western Sufism. Bawa began by talking about the three historical stages of the development of our Sufi tradition. Murshid says that Sufism was born intellectually in Arabia, reared devotionally in Persia, and perfected spiritually in India. Bawa then talked of three waves of Sufism in the West, from Murshid's teachings in the 1920's, the renewal with Pir Vilayat in the 70's, and now time for the **Third Wave**.
So he asked the group what we saw as most needed at this time, what needs our attention. So many insightful views were expressed that I'm not able to summarize. I did appreciate the wide range of views in the second group, not so totally immersed in our culture and language.
Certainly one theme was the need to bring the Message into the world. to have a new language for talking about spirituality that people could understand, perhaps focusing on people's aspirations, perhaps even a secular approach. Plus we need an awareness of the racial divide at the same time that we work for inclusion.
So here are some of the **major themes** that might interest you, mixing the discussions of the various days. The **(I.) Third Wave** was certainly one of them. Perhaps someone who attended could identify others for you.
** II. The Ashiq Initiation.** Much of the discussion was about how to bring the teachings into the world, to people who may not want the discipline of an esoteric school. Bawa says he is often giving the Ashiq initiation, a form oi Initiation of blessing, to new people. They then become “part of the caravan, part of the community, with a real alignment to the Message.” The ceremony is not yet finalized, but usually includes the blessing from usual initiation ceremony and definitely does not include “taking hands,” which is a traditional symbol of becoming a mureed. I tried to picture an Inayati Order where half the members were not mureeds. It’s quite a new direction.
Several people mentioned work they are doing in that way. Suhrawardi’s image is Workers of the Message, with groups reading Murshid’s papers, focusing on the purpose of life, but not having a designated teacher. Azar Baksh and Ravina Rah have been developing classes for years at their Unitarian Church, covering such things as the meaning of life and each person’s unique contribution. Nur Azad talked about Kinship Circles.
** III. Inclusion** was a major focus. Bawa talked about “organicity,” the way organs of the body have different functions yet need to work together harmoniously.
A spirit of inclusion is crucial as an antidote to hatred and racism. It also could apply to our Order's sense of Adab, especially in the form of hospitality, not really our strong point. We addressed inclusion in a very powerful way, by dividing into groups and talking about times we had felt excluded, and times we had felt included. I was very resistant to this exercise, not eager dig up various petty grievances. But soon I found it very enlightening to look at those feelings, and their causes. And then I realized it made the experience of inclusion and exclusion very real on an emotional level, as opposed to a theoretical or spiritual level. Thanks to Fatima Muid for guiding this exercise. You've probably heard about the online group that's just formed to discuss Inclusion.
Not mentioned, I noticed, was the deep and bitter divide in our country, and in much of Europe, into two tribes and how much we are all caught up in it. Each side despises the other--considers them deplorable, I think. "Inclusion" is the theme song of one side. The theme song of the other might be (at its best), "Western Values," meaning liberty, equality, democracy. What a need to find Unity within our Diversity! What a need to learn the lessons of the Universal Worship, to develop a sense of what I call "Cultural Appreciation," not just for all religions but also for groups we strongly disagree with. Even Inclusion can become divisive, if we're not careful. I apologize for digressing; I offer my impressions (and thoughts).
** IV. Mujahada and Mushahada**. These are two approaches to spiritual growth, using the terms Bawa seems to prefer. Mujahada, from the word jihad, stresses the work of spiritual practices. The word means struggle. Murshid, in the Githa papers, uses the word Riyazat, which he translates as Esotericism, and refers to spiritual practices, or, literally, exertion. Mushahada means witnessing or watching, from the word shahid. Insight meditation is a good example or this, or the various practices called The Witness.
This theme came up several times in the meditations, though not in the discussions. Virtually every teacher was ending each practice by saying, now relax and sense your state. That's very mushahada. That's one form of fikr-as-sirr, another being: contemplating the meaning of the practice without word or name. I'd say it was just a minor theme for the weekend, but very important. Here's a central issue: dealing with our own negative emotions or attitudes, such as anger or resentment or prejudice. It seems most helpful to observe or witness these, so that they are not ignored or bypassed. Yet it seems directly contrary to Murshid's teachings, as paying attention to something is likely to increase its strength and influence. Is it time to add some Buddhist teachings to our tradition? Sufis in the past have not ignored negative emotions; they dealt with them with muhasaba and repentance and begging God for forgiveness. That’s a bit out fashion now.
** V. Sexual Harassment** was introduced by Mellen Kennedy, the chairman of the Board of Trustees, in an impassioned presentation. This is a difficult topic to discuss openly, especially within our Order, and especially in a group with both men and women. (Women would be insulted and furious if they knew how men think.) We talked of having strong boundaries, and about proposed rules for when a teacher begins a romantic relationship with a mureed. It’s long been the policy that the mureed must first change to a different teacher. An addition is being considered which would require the teacher to wait 6 months after that point. It was not quite clear whether this would be a policy we were expected to obey, or if it was mainly for protection of the Order from legal liability.
So I noticed the need to clarify and strengthen boundaries, at the same time that we eliminate them in the spirit of inclusion. I think every western democracy is struggling with this tension, perhaps as a reaction to globalization and immigration. Poor England. Poor us.
** VI. Miscellaneous**. Bawa mentioned that he is forming a "musicians guild,” and, in passing, that he is considering a seventh Activity, based on music. He’s working on a book about Noor-un-nisa, particularly about her writings, which he considers “a planetary folklore of the sacred.” For Pir Vilayat’s teachings, he recommends ** Ecstasy Beyond Knowing**, as a kind of advanced textbook, with many practices described step by step.
Other themes included: our role with climate change. Retreat guide training. Meeting the nominees for the position of Mureeds Representative to the Board. The possibility of Sufi centers without a coordinator or Representative, based on music or some other kind of activity. The development of resources for centers. I'm sure there were others.
Devi made a comment that has really stuck with me. She was talking to a younger woman who was a web designer and especially a content designer, who helped people say what they meant on their web sites. She looked at the Healing Order material and said, "This is very beautiful...but I don't have the slightest idea what you're talking about."
Is it time for some changes?
With love and blessings to you all,
Jami Klein
Washington, DC
