Page 27 - Chapter
Two: "Drunken expressions of Sufism predominate in poetry which is ideally
suited to describe the imaginal realm of unveiled, unitary knowledge. Sober expressions
find their natural home in prose, which is perfectly suited for the theological
abstractions and logical analyses that are the forte of reason. Sufi poetry constantly
celebrates God’s presence, and Sufi prose tends toward systematic exposition of
doctrine and practice, always keeping one eye on the opinions of the jurists and the Kalam
experts."
Commentary:
Pretty much everything that is said in the foregoing quote is incorrect. What is not
incorrect, per se, is in need of qualification, elaboration, and amendment.
Both the poetical
and prose expressions of those who are authentic travelers of the Sufi Path are rooted in
"the imaginal realm of unveiled, unitary knowledge". This understanding is not
the province of authentic mystical poetry alone.
In fact, no one can write
insightfully and accurately - whether through poetry or prose - about the nature of the
Sufi Path unless the understanding out of which such writing arises is shaped, colored,
and oriented by spiritual realization. The deeper this realization, the more insightful
and accurate will be that which is said.
Authentic Sufi poetry and
prose each consist of a blend of discipline and insight, form and flexibility. However,
the rules and principles governing the exercise of these components differ somewhat in
each instance.
Poetry gives emphasis to
such things as rhythm, rhyme, allusion, imagery, and metaphor. Prose give emphasis to
qualities such as explanation, detail, structured development, factual accuracy, and
didactic coherency.
Mystical poetry invites
people to the truth in one way. Although the goal of mystical prose is the same as its
poetical counterpart, the former engages individuals in a different manner than does
poetry.
However, neither poetry
nor prose is capable of doing anything more than pointing to certain dimensions of truth
and reality. They are intended to serve as signs of the Path, and, consequently, they
cannot serve as substitutes for the Path.
One can learn from good
mystical poetry and prose. Each provides material on which to reflect. Each inspires in
its own style.
Nonetheless, each is,
more or less, only a report from the ‘far country’. To travel, let alone reach
one’s spiritual destination, one must do more than read or listen to poetry and prose
about that ‘far-off land’.
Mystical poetry is no
better suited to providing access to the realm of imaginal or spiritual understanding than
is mystical prose. To properly understand either form of literature, one must participate
in the spiritual understanding through which such writing is given expression.
When a spiritually
unrealized individual is moved by such writing, there is a tangent of resonance which is
established, momentarily. As a result, something of the flavor or fragrance of the
imaginal realm is transmitted through the words and ideas being conveyed.
When a person of some
spiritual insight is moved by authentic mystical poetry or prose, that individual is
brought into contact with a first-person account of a Friend with whom both writer and
listener (or reader) have some understanding and experience. The fact such accounts may
approach the common Friend from a slightly different direction or introduce a new facet of
the Friend’s character or personality only serves to add to the enjoyment of the
shared reminiscence.
Although prose may be
"perfectly suited for the theological abstractions and logical analyses that are the
forte of reason", mystical prose has nothing to do with either ‘theological
abstractions’ or the desiccated formalisms of ‘logical analysis’. Good
mystical prose consists of descriptions, accounts, reports, and discussions concerning the
experience of those who have traveled the Path.
The unpacking of
experience which takes place in mystical prose is not a function of theology,
abstractions, nor logical analysis. This unpacking is a function of insight, realization,
and unveiling.
One may have to use
various modalities of logic, analysis, and abstraction in order to translate mystical
wisdom into a form which has some chance of being understood by those who have little, or
no, facility with the ‘lingua franca’ of the imaginal realm. However, none of
this is a matter of the sort of ‘theological abstractions’ or forms of
‘logical analysis’ which are employed by either jurists or Kalam experts.
Furthermore, to whatever
extent the writers of authentic mystical prose keep an "eye on the opinions of the
jurists and the Kalam experts" - and this might not be as much as the author of Sufism
- A Short Introduction may suppose - the choice of prose or the observance of
sobriety has little to do with any decision to keep track of such opinions. More often
than not, the opinions of jurists and Kalam experts concerning mysticism is based on an
almost complete lack of experience with, or understanding of, the Sufi Path, and,
therefore, from time to time, certain Sufi writers feel obliged to offer a corrective
counter to the mis-perceptions, incorrect characterizations, and unsupported allegations
that, sometimes, populate such opinions.
Finally, the author is
wrong when he gives the impression, toward the latter portion of the previously cited
quote, that only Sufi poetry "constantly celebrates God’s presence". Both
mystical poetry and prose do this, and how anyone who has spent as much time reading and
translating Ibn al-‘Arabi - as the aforementioned author has - could arrive at any
other conclusion is quite mystifying.
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