From: Tagi@cup.portal.com (Tagi Mordred Nagashiva)
Newsgroups: soc.culture.indian,soc.culture.pakistan
Subject: Sufism: Memories of a Sufi Evening
Date: Tue, 29 Sep 92 23:08:39 PDT
Organization: The Portal System (TM)

9209.29 e.v.    [Dedicated to my new friend, Tahir]


REFLECTIONS OF A SUFI EVENING

In the name of Allah, the All-Merciful, the All-Beneficent, 
the Most Munificent

[My apologies regarding spelling and the remembrance of names.  
The Islamic culture is not one with which I am very familiar.]


My Abyss (Lisa) and I arrived early for the 8:00pm gathering.  We 
found the Haqqani Center quite easily and were met by a youth who, 
after affirming that this was indeed the Sufi Center, promptly returned 
inside.  It was our first contact with a culture which, by the end 
of the evening, we would find mysterious and, at times, uncomfortable.

The Sheikh was away in Malaysia.  We were to meet those who had 
stayed behind in the U.S. or had returned from his entourage.  The 
couple who were keeping house for him while he was gone were of 
Euro-American descent.  The boy who had greeted us was not.  We 
were told that he was one of the Sheikh's sons and welcomed with tea 
and warm smiles.  We were shown the library and informed regarding 
the Sheikh and his lineage.  After a half-hour of pleasant conversation 
other members of the Order began to arrive.

My first reaction was amazement.  What beautiful people!  Two 
non-european men, in traditional garb, entered the room.  Their 
humility was balanced by the calm surity of their stride.  They 
greeted Lisa and I and introduced themselves.   I'm sad to say 
that I did not always understand or remember all of the wonderful
names I heard that evening.  My descriptions must be based on 
appearances or attitudes as I saw them.

The first was Tahir.  We had spoken previously on the phone and I 
had been shown my first glimpse of Islam by a man whom he said he 
admired, Khalid Khan.   Tahir had told me that he has followed the 
soc.religion.eastern newsgroup and admired my writing.   We both 
looked forward to this first meeting and I was quite inspired by it 
on the whole.  Tahir was a gentle, patient man with the looks of a 
scholar and a beautiful voice.  The second was a dark-skinned man 
whom I shall call 'The Prince'.  He was most assuredly the model 
for the Western description of 'tall, dark and handsome,' and I 
found myself marvelling at his beauty.  

Tahir had brought a video tape and, after a few minutes, proceeded 
to play it for us.  It was an edited, polished, home movie of a trip 
which the Sheikh had taken to the Lama Foundation in Taos, New Mexico.   
The tape had footage of the visiting Sheikh and a few Sufi rites.  
The soundtrack was a sequence of chants which sometimes matched 
the rituals performed.

The rituals in the video consisted mostly of chants within a circle, 
sometimes while joining hands and moving sideways, or forward and 
back.  In the first there was a central circle of men surrounded by 
one of women.  The whole gradually became a spiral inward toward the 
Sheikh, who directed from the center.  The second was held within a 
small room shaped like a Roman arena.  The central floor became the 
focus of activity, from which the Sheikh led a rhythmic bowing and 
then left to sing outside it.  

Both rites cyclically grew and faded in intensity.  They reminded 
me of the many Western Neo-Pagan rites I'd attended in which there 
was song and dance.   Of course all of the chants were in Arabic, and 
they seemed to last for quite a long time.  I could imagine being caught 
up in the pure joy of such fervent chanting and becoming swept away 
with devotion.

The second rite on the video was led by Sheikh Heshan Kabbani,  who 
resides in the U.S.  My understanding is that the first was led by his 
Sheikh, Nazim, the Master of the Order, visiting from Cypress.  It was 
evident from this video and from my subsequent conversation with 
Tahir that this was indeed a devotional Order.  Their relationship with 
the Sheikh (which translates roughly as 'Old One' or 'Old Man'), their  
'Imam' (Master, Leader and Teacher), reminded me strongly of that of 
the Hindu and Guru.

More people had arrived during the video.  Many of them were women.  
It now became obvious that what I'd experienced with Khalid those 
many months ago at the Santa Clara mosque - the physical separation 
of men and women - was practiced here at this Center also.  For Lisa 
and I it was to be the most difficult aspect of our visit.

Here it is necessary to interject a small note regarding my 
relationship with Lisa.  We are, in many respects, Tantric devotees.  
We are, for each other, windows to the divine.   We are like sister and 
brother, lovers, and are often such close friends that we transcend 
all concepts of 'male', 'female' or even 'human'.  We are more intimate 
than many legally married couples, and the fact that we have an open 
relationship which sometimes invokes difficult emotional struggles 
for us (largely jealousy) only seems to bring us more and more firmly 
into unity.  

Lisa and I sat together near what was to be the "front" of the room 
for the prayers which began shortly after the video.  There were strings 
across the room for the traditional Islamic prostration-line, part of 
the daily prayers.   Tahir mentioned that traditionally men sat in 
front and women sat behind them.  I half-expected Lisa to remain where 
she was and join the men. I might have, in her position.  These people 
seemed very accepting, and while they probably felt more comfortable 
with their cultural preferences, they did not impose them upon us.  For 
this I was very grateful.

Lisa chose to move to be with the women.  It was the last time that 
evening at the Center that I felt her fully with me.  She struggled 
with the separation and what she felt to be the disrespect given to 
her and the other women.   I sympathized, yet I did not understand the 
depth of her feeling until we discussed it the next morning.

This aspect of the Sufi Order concerns me most.  Everything that I 
have read leads me to assume that unity is praised most highly in 
Sufism.  Frithjof Schuon writes that for Sufism "the metaphysical 
doctrine is... that 'there is no reality save the One Reality'" and 
the book I was given as a gift, which contains the writings of 
Sheikh Nazim Al-Qubrusi, begins with a chapter on unity.  Here it is 
written: "...the ultimate goal is beyond even the intimacy of 'I and 
Thou', a Unity beyond duality, for He is All in All.  That is the meaning
of, 'There is no God but He'.  As long as we cling to the separateness 
of our physical and spiritual existence, we are far from our goal."

What brilliance!  What promise!  Yet here in the mosque I was struck, 
both during the profound prayer and afterwards, during the chanting 
called 'ziqqur', with the distinct separation between the sexes.  This 
feeling, I know, arises largely out of cultural differences, but the 
groups of men and women had a palpable gulf which was never breached 
during the entirety of the evening.


The evening prayer began.  I have only recently been exposed to the 
Muslim form of worship.  There are five daily prostrations toward the 
Qiblah or 'direction of worship', and the traditional direction is 
toward the Ka'bah, or 'House of Allah' in Makkah (the place where the 
Prophet Muhammed was born, peace be upon him).  The Ka'bah, which is 
of extreme historic and symbolic importance to Muslims, is the focus 
of daily prayer and religious pilgrimmage.

The evening prayer included a series of inclinations and prostrations.
I am uncertain about the details, yet am fascinated by their 
complexity.  There were a series of personal, quiet recitations 
interspersed with inclinations (these involve a straight-backed, 
forward lean with hands upon the knees) and prostrations (in which 
one places one's forehead squarely upon the ground between 
outstretched hands).  

There was much time of recitation while sitting, some of this 
involved turning the head to the right and left, some involved 
the extension of the index finger of the right hand.  It seemed 
that there were individual prayers, a group prayer, and then 
individual prayers before the entirety was completed by a general 
well-wishing of all those in the gender-group.  During the group 
and ending prayers there were solo recitations (resonated/sung) 
from the Qur'an.   I am told that the first Surah (chapter) is of 
extreme importance in these daily prayers.

There was a period of silence while people reorganized for the 
devotional chants (ziqqur).  The same fellow who led in the group 
prayer proceeded to lead in the group chanting.  I assume that 
when the Sheikh is at the Center this is his usual role.  The chants 
were all in Arabic and were repeated a number of times, such that 
one who is not familiar with the language could become accustomed
very quickly.  These chants completed, protective sheets were laid 
out and refreshments were prepared and served by the women.


I am very moved by other cultures.  The devotional life fascinates 
me.   This is why I am so drawn to my Tantra and why my Abyss and I 
have the relationship we do - I am capable of being devoted to Her.  
I experienced the sincerety of these Arabic chants, both in the 
video and later, in person.  The Arabic language is very lovely to 
the ear, and the tonality is so melodious that the sensitive may 
experience the deep love felt by those who recite it faithfully.

After the chants I felt peaceful and joyous.  Sitting across from 
Lisa in the room, I had seen her enter a state of of quiet reflection, 
punctuated by moments of chanting.  This environment was less 
familiar to her than to me, since I have been exposed to many 
eastern religions with similar styles (notably, the Hindu).  I could 
tell that this was  difficult for her and was happy to see the women 
begin to include her in their discussion.


At this time I began a quiet discussion with Tahir.  A most 
remarkable individual, he did not balk at my questions nor at my 
sometimes unusual responses to his inquiries.   At once I asked him 
in a respectful tone regarding the separation of men and women and 
its purpose.  He explained, as Khalid had before him, that its 
purpose was to keep us from distraction.  It is supposed that
appearances, surfaces, are distracting from our attentions to Allah.  
They interpose a type of veil (as the Hindu Maya, I presume) between 
ourselves and the divine One.

I understand this, yet of course question the duality between 
ourselves and Allah when 'there is no reality but the One Reality'.  
My deliberate questions about this were met with a resolved response 
that Allah created the world in this way and that this separation 
is important so as to keep the focus of our Hearts unified.  I do indeed 
see the point of this restriction, yet I struggle against it in my 
devotion to Shakti and my inability to reconcile the words of Sufism 
with its practice.

In a conversation with Lisa later, I tentatively concluded that 
the reason for such inhibitions was social in nature: to maintain 
a distinction between the gender groups was to avoid all of those 
difficult emotions which arise from our insecurities, and thus 
allow the mind/body to focus on what is, within the prayers, a 
unified perfection.  While we may not be able to release our 
attachment to sexuality, we can preserve our peace through 
minimizing its restimulation.

This is, unfortunately, contrary to the path that Lisa and I have 
chosen to walk.   We are convinced that it is valuable (for us) to 
confront such emotions and to come to some resolution, unity, 
THROUGH them.  In this way do we heal ourselves and come to know 
the One (Allah).  Yet we were not told to maintain this division.   
Lisa felt that she would have been ignored had she initiated 
discussion.  If we do continue an association with this Sufi group, 
I'm sure that we will at some point 'cross these lines'.

Tahir asked me about my current studies.  I was prepared for quite 
a heated response from him when I told him I was researching 
Satanism.  His reaction was quite admirable.  While I am convinced 
that he and I see it differently, he explained that in the times 
which we are living (those which precede the Great War, an apparent 
parallel to 'Armageddon') such knowledge is important.  He 
contended that to study and come to an awareness of the choice we 
have before us (between Allah and Satan) is very necessary.  I 
explained to him that in my studies I was beginning to think that 
Satanism was a response to society; that it was a natural, 
individual expression resulting from the pressures of organizations.

This he seemed to accept readily, yet I got the feeling that he 
understood this individual expression to somehow be against Allah.  
Also I must note that when Tahir spoke he used the term 'God'.  I 
did as well, yet I refrain from that here because I don't feel the 
term is easily comprehended.  When I write about Islam I use the 
term 'Allah'; when about Buddhism, 'Buddha'.  In my mind they are 
one in the same and I enjoy the masks.

This is another aspect of Islam, indeed of all Islamic/Judeo/Christian
traditions, which I have had great difficulty understanding.  I am 
sure that there are cultural and historical causes involved, yet 
I cannot easily understand why the Imams support tribalism.  I 
had the same experience when speaking with the Sheikh's son later.  
I referred to my feeling that other religious services I'd 
attended reflected the same divinity, and he recharacterized them 
(as had Khalid Kahn) as the 'worship of Djinns'.  

A Djinn does not have the reputation of a Christian Demon, but 
worship of one is not seen as equivalent to the worship of Allah.  
In this way every Muslim I met characterized the Hindu (and I 
presume many other faiths, especially those which are polytheistic) 
in an inferior position with respect to their own.  To me this was, 
though perhaps not intentionally, disrespectful.  I will note that 
I've read much Sufi and Hindu writing which seemed not to participate
in this and I've also met a number of Hindus with similar ideas: that 
their worship was somehow superior to that of other faiths.

This surprises me all the more as it arises within a Sufi sect, 
supposedly the most mystical and syncretic of Islam.  Yes, they 
do in fact welcome those of all faiths to the Center, yet how are 
they treated?   To this point, I have not really exposed them to 
my way of life (a monk of Kali involved with the Mages and 
Unbelievers about whom I'd heard and read so much Muslim 
condemnation), yet perhaps time and this essay will bridge this 
gap and test the waters.  My path is universal love.  So far I have 
only heard about condescension within this Sufi Order, and this 
was minimal.
 
Tahir went on to tell me more about the Ka'bah, Abraham and his sons, 
his own recitation formula (akin, it seems, to the Hindu mantram), 
and the Muslim place in Allah's world.  His perception of my 
questions was impeccable, his approach was respectful, and his 
manner was completely loving.  It is not often that I interact with 
males (especially those who are probably heterosexual) in such an 
intimate way.  I felt that I was genuinely and unconditionally 
accepted, though I did little to seriously challenge this.

I heard Lisa discussing theology with the women across the room as 
the Sheikh's son arrived and the men's attention drew to him.  She 
was challenging their ideas about the role of women in society, 
questioning the value of ego-restriction, and generally pitting her 
own values of liberative growth against theirs of humble discipline.  
I admired her strength, her fearlessness, and the way in which the
women as a group could maintain such differences yet reflect such 
kindness.

It was at this time I realized that this was a devotional Order 
much like the Hindu sects I'd visited.  The theoretics are considered 
important, yet secondary to the emotional stability of group focus 
on the Imam/Guru.  It is too early yet to make such sweeping 
generalizations, yet there are qualities about the way that the Order 
members interacted which supports this hypothesis.

The evening concluded with a brief conversation between myself 
and one of the Sheikh's many sons (the young man had recently 
returned from Malaysia).  He struck me as incredibly genuine, 
perhaps frustrated with language differences, and possibly as 
uncertain as I regarding our mutual interests.  It would be nice to 
speak with him again regarding his relationship with his father and 
if life in the U.S. has changed his family life any.  It was near 
midnight by the time we spoke, and our exchange was rather brief.

After the traditional triple-embrace among those men who were 
leaving (I assume this is customary among the women as well) Lisa 
and I left for home.  I note here that the form of embrace is 
initiated and followed by a handshake and then terminated by the 
kissing of one's own hand.  Upon reflection, this gave me the 
impression that the intended communication is 'my hand is blessed 
by touching yours' or something similar.  I appreciated the 
customs of these men greatly.

Lisa and I are still contemplating this momentous evening.  We 
had different reactions to the events and are strongly inclined 
to return to the Center once the Sheikh has returned to the U.S.  
It would be quite interesting to see the different atmosphere 
when the Master is present, and I look forward to asking him about 
what I feel are obvious inconsistencies between his words and 
their practices.  The differences in the ways that people 
interacted (e.g., men and women, men and youths) were quite noticeable
and seemed to indicate of a lack of respect.    No doubt the Master 
will understand my confusion and have his own ideas on the matter.

I would like to thank the Sufi Order of Los Altos for a marvellous 
evening.  Only through direct experience, I feel, can I come to taste
a part of what it means to be a Muslim, and more particularly, a Sufi.  
The hospitality and warmth of those with whom I prayed were 
deeply appreciated.

Thyagi  (Lisa, Editor :*)
----------------------------------------------------------------------
"In the name of Allah, Most Gracious, Most Merciful,
I seek refuge with the Protector and Cherisher of all people,
The Regent of all people,
The God of all people,
From the mischief of the Whisperer who withdraws,
Who whispers in the hearts of all people,
Among Djinns and among humans."

Surah 114 [the last]; Al Nas (All people), 
_The Holy Qu'ran_, transliterated by Thyagi NagaSiva.