Mystical paths, Validity, Dogma and Truth - Part Two
In
dogmatism, on the other hand, people's understanding is conceptually, rather than
experientially (in the mystical sense), driven. They are convinced their understanding of
things is correct not because the Truth has experientially visited them and shown them how
things are, but because their ego demands that things be such and because their belief or
value systems satisfy certain emotional, ideological, behavioral, habitual or vested
interests.
The one who
is dominated by dogma seeks to dominate others in the same way. As such, they need to have
everyone force fit round blocks into square and triangular holes.
Those who
would remove the Sufi Path from the context of Islam have no historical or mystical
justification for doing so. There is absolutely no evidence that any of the great Sufi
masters of the past said that one can pursue this mystical path independently of Islam.
Some of
these great mystical teachers have said that not everyone who calls himself or herself a
Muslim is a follower of Islam. Furthermore, they have indicated there is more to Islam
than just the mechanical and lifeless adherence to a set of exoteric, theological rules.
Unfortunately,
there have been some individuals who have taken what some of these teachers have said --
sometimes with pointed humor and irony -- and used such statements in a way that violates
the original spirit with which teachings were uttered. People have done this kind of
injustice because they have their own axes to grind and agendas to push.
Quite
frankly, I have not come across any of these so-called modern versions of the Sufi path
which can demonstrate the truth of what they are claiming or maintaining. They assert that
this is so, but Truth is not a function of assertion, rather whatever is asserted must be
capable of being shown how it accurately reflects, is consistent with, and gives
expression to, the Truth.
People who
try to impose their own extra-Islamic value system of likes and dislikes onto the Sufi
Path cannot prove that what they are saying truly reflects the complete teachings of any
of the great Sufi masters of the past or even correctly reflects the very origins of the
term "Sufi". In stark contrast, however, anyone who cares to take the time to
research matters can easily show that what historically has been known as the Sufi Path is
inextricably woven from the fabric of Islam when considered in all of its depth, breadth
and subtlety.
The burden
of proof in this matter is not on those who link the Sufi path to the proper practice of
Islam. Rather, the burden of proof is on anyone who would attempt to argue that the Sufi
Path is entirely independent of Islam - although possibly conceding something to the
effect that there may have been a time when, for reasons of historical convenience and
circumstance, the Sufi Path may, temporarily, have set up a liaison of sorts with the
Islamic religious tradition.
If these
people of mysticism by assertion are not the ones who are being dogmatic, then let them
come forth with their proofs to the contrary of what is being said in the foregoing. Let
them demonstrate that their understanding is not merely a matter of "truth" by
stipulation.
These
would-be Sufi teachers are counting on people to uncritically swallow whatever is being
said in this respect. And, indeed, quite a few individuals have accommodated themselves to
this hope since many of these latter individuals are all too prepared to accept such
stipulations as the gospel truth which cannot, and should not, be questioned simply
because these sorts of stipulation fit in with their biases, prejudices, assumptions and
so on concerning the Islamic religious tradition.
Someone
calling herself or himself a Sufi teacher may offer certain practices and teachings which
carry benefit for an individual even though these practices and teachings have, in various
ways, been taken out of their original and proper context. Moreover, someone who
undertakes these practices or follows these teachings in a sincere fashion may have
certain mystical experiences which, seemingly, confirm the truth of what is being said.
What many
people fail to understand about the mystical quest is that it is not, ultimately, about
having such experiences. The mystical path is about arriving at that destination which
allows one to have intimate and permanent insight into the nature of one's true identity
as well as one's essential, unique capacity to serve God as God wishes and not as a
function of what we want or don't want.
Only when
one is absent from the false self, can one be truly present to God. And, only when one is
truly present to, with, and for Divinity, can one's true identity and essential spiritual
capacities being unveiled.
One could
have thousands of mystical or mystical-like experiences (not everything of an
experientially anomalous nature can be considered mystical) and never be one step closer
to the goal of the Sufi path. When one takes initiation with a Sufi shaykh, it is the
goal, purpose and destination of the mystical path which must orient the teachings and
practices.
A false
mystical teacher may help, if God wishes, an individual to take a few steps toward
accomplishing the purpose of the mystical quest. But, such a teacher will never be able to
transport an individual to the end of the mystical line, no matter how much of what is
stated may be true -- as far as it goes in its out-of-context manner -- in disclosing the
nature of different facets of the Truth.
Divinity has
established certain mystical Paths for the purpose of helping human beings realize the
goal of the mystical quest. These paths are variations on one and the same thing, and,
consequently, despite whatever differences may exist from one variation to the next, each
of these paths that have been provided by Divinity are, God willing, fully capable of
transporting the sincere and committed individual to the desired destination when this
person works in conjunction with those who are have been established by Divinity as
spiritual guardians of these pathways.
If one does
not enter the mystical path through the doorways which have been provided by Divinity --
both with respect to the authenticity of the teacher as well as the authenticity of the
Path -- then one will, sooner or later, begin to spin one's wheels, spiritually speaking.
Under these circumstances, the individual has a tendency to mistake circular motion on the
horizontal plane of temporality for being spiritual progress in an essential, vertical
realm which transcends temporality.
Sweeping
dust from one place to another does not make a room clean. Digging many holes does not
necessarily permit one to find the water is seeking irrespective of how welcome one finds
the constantly changing venue to be.
The proof of
things is, so to speak, in the pudding. This is what choice and freedom are all about.
People are
free to make mistakes or choose correctly. People are free to misguide others or be
themselves misguided. People are free to believe that they are getting on a mystical train
which they believe will carry them to a distant destination, and not realize that the
chosen vehicle is purely local and does not have such destinations on its itinerary or
within its capabilities.
Ultimately,
the issue is not whether one should, or should not, label some given set of activities as
being "Sufi". Ultimately, the issue is whether or not what one is engaged in is
able, God willing, to help one realize the purpose of life, the nature of identity and
one's essential, unique capacity to love, worship, cherish, reflect, and serve Divinity.
Whatever
choices an individual makes in this respect has a lot riding on them. This is so precisely
because there is falsehood and error, delusion and distortion, and so on.
Not every
choice takes one closer to the Truth. Not every choice leads to the same destination. Not
every choice will help one, God willing, to work toward realizing essential human
possibility.
If one could
ascertain the truth of these matters before hand, there would be no need for a mystical
path, a spiritual teacher, or Divine guidance. But, in reality, we are not always able to
distinguish the true from the false.
We need help
in these matters. Our choice of who we want to help us makes all the difference in the
world -- both with respect to this present world, as well as in relation to the next
world.
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