Category Archives: sufism

Eyes Have It

Rumi quatrain

O dear friend, I am bound to you through friendship.

Wherever you may step, I am the ground for you.

In the creed of loverhood it is never allowed

That I should see the world through you and not see you.

I am joyous, because I am free from worldly joy.

I am drunk, because even though I don’t drink wine, I am elated.

I don’t have a need to be concerned about anyone else’s state.

May this secret glory [continue to] be a blessing for me.

May the heart of love never gaze at this base world!

What is there to gaze upon except Love?

I will reject my eyes on the day of my death

If they forsake love due to gazing at this life.

How long will I [need to] experience colors and smells from the world of time?

It’s time for me to meet that one of exquisite character.

When I look at him, I’ll see my own image.

And when I look at myself, I’ll see his image.

Translation by Rawan Farhadi and Ibraham Gamard (src)

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Relativizing, Dancing Around Synthesis

Integra-Natura

Paul Kugler came up in a conversation about the problem incurred by supporters of Analytical Psychology as those same supporters age without, in effect and in actuality, having created a socio-cultural succession plan. This leads to a mild synchronicity when I search for Kugler’s ideas and run across very resonant materials; and I mean here personally resonant.

Haeckel

[Paul Kugler tells:] The story is set in a medieval village where the villagers are seated during meetings according to their social rank. The person who holds the highest rank rakes the highest seat. One day the villagers are gathering and the prime minister is setting in his seat when a beggar wanders into the village and takes the seat just above hem. He is, of course, very disturbed by this, and asks the beggar just “ who do think you are to take that seat? Do you think you are the prime minister?” The beggar thinks for a few minutes, and says “No”. So the prime minister asks, “Well, do you think you are the king to take that seat?” The beggar thinks again for a few minutes and replies again “No”. So the prime minister asks “Well then, do you thing you are the prophet to take that seat?” The beggar looked at him and replied, “No.” This time the prime minister asked if he thought he was God to sit there. And again the beggar replied “No.” At this point the prime minister was very upset and he exclaimed “But nothing sits above God”, to which the beggar replied. “Yes, and that nothing I am.”

Sufi meeting

(Note: Nothingness is equivalent to Non-duality.)

Here’s the larger context of the story, excerpted from the full interview.

Editor: What do you mean by ontological?

Kugler: One’s functioning definition of reality. If you change your working definition of reality you run the risk of precipitating a psychotic reaction. Psychosis, as you know, is a disturbance of reality. Psychotic episodes are often accompanied by religious conversions. I have known clinical cases where the patient has undergone multiple conversions during a single episode. Because of the profound psychic disturbances associated with shifts in our belief systems., the bedrock or our personality. Jung was very apprehensive about Westerners taking on Eastern belief systems. When you take on those patterns of thought, you alter your definition or reality

Editor: There is an experience that precedes the verbalization. An experience that is without verbal labels. I think that in attempts to construct that experience verbally, what’s happening is we are finding that the Eastern constructions fit the experience better than the Western constructions, although I think they’re the same. The experience is fundamental, the origin. The Eastern set of symbols, set of concepts, are a better expressions of experience.

Kugler: How do you determine what is “better”?

Editor: It’s the sense of a good fit. I have an experience of lucid dreaming, alright? This is an experiential reality. There’s a verbal element to it: I know I am dreaming, and that it is verbal. It’s quite verbal. It’s a sentence that is said in the dream. But, there’s an experience without verbal labels that is pervasive, deep, profound.

Kugler: I have a sense of what you are referring to, but I have a lot of questions as to how you are going to escape the bias imposed on our understanding by language. The nature of the relation between lived experience and its representations is very complicated. The representational level has a significant influence on how we construct and speak about “reality”. For example, in the nineteenth century the linguistic metaphors and narrative structures we used to construct our discourse were quite different from today. The master narratives of the past century were influenced by the Victorian novel, on the one hand, and the Newtonian fantasy of cause and effect on the other. Much of science is still modeled on these master narratives: begin with a problem or crime, casually follow the clues backward in time through a series of ups and downs in the plot, the parapetia, until you find the cause of the problem or the person “who done it”.

Hunt: Freud’s case histories?

Kugler: Yes, Freud’s case histories. This master narrative dominated 19th and early 20th century literature and science. And in some areas it still is in use today. At the turn of the century James Joyce, almost single handedly, introduced a new form of the novel and with it came a new master narrative. In writing Finnegan’s Wake and Ulysses, he created a novel that could not be read only once. The problem with the Victorian novel was once you know “who done it” the plot was not so engaging. Joyce constructed a novel in which the clues given at the end only made sense at the beginning during the second and third readings.

Editor: A good movie’s that way.

Kugler: Also, Joyce plays so extensively with the polysemic quality of language through endless puns, that every time you reread the text there are shifts in the meaning of the novel. The construction of the narrative is not casual, nor does it have a singular meaning of definite perspective. Joyce was beginning to develop what we now recognize as the post-modern novel. In the post-modern novel the narrative line is not characterized so much by causal connections and plot developments, as it is by ontological shifts. For example, the structure of a post-modern novel might be something like this: As the story goes, you are having dinner with Harry Hunt and Paul Kugler, interviewing them for a journal article. The interview focuses on dreams, question of lucidity, self-relativity, the problems associated with Westerners taking on Eastern belief systems and so on. Part way through the interview you suddenly realize that you are actually dreaming and that your interview with Dr. Kugler on lucidity in dreams is itself only a dream. At this point in the dream you are asked by Kugler the following questions: What will happen to your dream people, the little people as Jung called them, if through your meditation practices you succeed in emptying your dreams of all content? What will happen to this dream content? What will happen to this interview? You suddenly awaken, confused and uncertain as to whether you actually interviewed Kugler of whether it was only a dream. As you struggle with this question you suddenly realize that you are still dreaming…

Now, this type of narrative construction is characteristic of the post-modern novel. Ray Federman’s Double or Nothing and Two Fold Vibration are wonderful examples of this style of composition. The self-reflexive structure with its continuous ontological shifts is very different from the Victorian with its causal structure, stable meaning and singular reality. In many ways the post-modern novel is similar to Japanese movies with their de-emphasis on plot and subtle concern with differentiating the various levels of reality.

As we become more aware of the problems of ontology and the difficulties involved in differentiating levels of reality, we see a greater similarity between our lived experience and the philosophical narratives of the East. Whether we understand the lived experience of the Easterner is another question. There are many ground principles in the Eastern systems of thought that are alien to the Western mind.

Kugler: We, for example, tend to ground our systems of thought on something while the East tends to ground its belief systems on nothing. The idea of using “nothingness” as a first principle is extremely difficult for many Westerners to grasp.

There’s a wonderful Sufi story that plays with the tension between the primacy of a known god-term and nothingness. The story is set in a medieval village where the villagers are seated during meetings according to their social rank. The person who holds the highest rank rakes the highest seat. One day the villagers are gathering and the prime minister is setting in his seat when a beggar wanders into the village and takes the seat just above hem. He is, of course, very disturbed by this, and asks the beggar just “ who do think you are to take that seat? Do you think you are the prime minister?” The beggar thinks for a few minutes, and says “No”. So the prime minister asks, “Well, do you think you are the king to take that seat?” The beggar thinks again for a few minutes and replies again for a few minutes and replies. “No”. So the prime minister asks “Well then, do you thing you are the prophet to take that seat?” The beggar looked at him and replied, “No.” This time the prime minister asked if he thought he was God to sit there. And again the beggar replied “No.” At this point the prime minister was very upset and he exclaimed “But nothing sits above God”, to which the beggar replied. “Yes, and that nothing I am.”

Editor: I love it.

Kugler: it’s a very complicated ending because you can sense how language catches us up in its internal tension between referentiality and significance.

Hunt: In the Tibetan Buddhist tradition I think they’re quite eager, at least now, to press on people the term openness for emptiness or nothing. In other words, if it has a referential sense, it’s a kind of openness. It’s the space that’s filled by structure. The difference, perhaps, between the Eastern relativism and the Western relativism in that in that oscillation between open possibility and the structure that are given birth to the Eastern oscillation would have you end up on the side of the bare awareness.

Kugler: The Eastern relativity ends up with the unknown, while Western relativity ends up with the known.

Hunt: So playing with structure, with the accent on structure, rather than the accent on detachment. Although both are necessary.

Kugler: I’ll tell you two stories which illustrate my point. The first story reflects more of the modernist attitude, which we might call the Western attitude towards relativity. And the second is closer to the post-modern and Buddhist attitude. The first story Jung was very fond of telling as an illustration of his concept of the Self. The story illustrates the function of a transcendental meaning (ref. morning lecture) in relation to relativity. The story is found in the 18th Book of the Koran and begins with Moses meeting Khidr (The “Green One”) in the desert. The two wander together for a while and Khidr expresses his fear Moses will not be able to witness his deeds without judgment and indignation. Khidr tells Moses that if he cannot trust and bear with him, then Khidr will have to leave him. Moses agrees.

After a short time they come upon a poor fishing village where Khidr sinks the fishing boats of the villagers. Moses is upset seeing this, but remembers his promise and says nothing. A short time later they arrive at a decaying house of two pious young men, just outside the wall of the city of non-believers. Khidr goes up to the city wall which is falling down and repairs the wall, rather than the house of the two believers. Again Moses is disturbed by Khidr’s actions, but says nothing. The story continues in this fashion until finally Moses sees something so intolerable that he can no longer hold back from making a comment. This causes Khidr to leave. But, before his departure, Khidr explains why he acted as he did. In the first instance, pirates were on their way to steal the fisherman’s boats and by sinking them, Khidr actually saved the boats from being stolen. In the second instance, by rebuilding the wall of the city of non-believers, Khidr actually saved the two young men from ruin, because their life fortune was hidden under the city wall and about to be revealed and stolen. As Khidr left, Moses realized that his moral judgement and indignation had been too hasty and that Khidr’s actions, which at first he interpreted as bad, were in fact, not.

The second story I would characterize as a narrative representing the Post-modern problematic. It’s an old Taoist story about a farmer who has a son and a horse. One day, the farmer goes outside to find that his only horse has run away. It’s a small town and the neighbors hear about it and come to visit that evening and tell him what a terrible thing it is that happened. The farmer listens to them, thinks for a while, and responds, “I don’t know.” The next week the horse runs up into the mountains and takes up with a herd of thirty wild horses. After running with them for a few weeks, the farmer’s horse leads the wild horses back to the corral. The farmer goes out and finds he now has thirty-one horses and closes the gate. Word gets out and the neighbors come to see him that evening and tell him how wonderful this is. The farmer thinks for a long time and says “I don’t know”. The following day his only son goes out to tame the wild horse. He climbs on the first horse and is thrown breaking his leg, so he can’t work. The neighbors hear about this and come over to the house that evening and tell him what a terrible thing this is. The farmer thinks for a while and responds “I don’t know”. The next day the country breaks out in a war and the man in charge of draft inscription arrives to draft the son to the front line where he probably will be killed. He finds he has a broken leg and tells him he does not have to go to war. And the neighbors hear about this and come over that night and tell the farmer how wonderful it is that his son does not have to go to war. And the farmer responds “ I don’t know”.

Both stories relativize through recontextualization, but where they differ is that the first story has a personification (Khidr) who “knows” the future, while in the second story there is only “not knowing”. There is only the farmer who questions the neighbors’ tendency to fix a specific interpretation to an event. The two stories present very different ways of relativizing.

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Silence

Fusciaphoto:S.Calhoun

Hey brother, why do you want me to talk?

Hey brother, why do you want me to talk?
Talk and talk and the real things get lost.

Talk and talk and things get out of hand.
Why not stop talking and think?

If you meet someone good, listen a little, speak;
If you meet someone bad, clench up like a fist.

Talking with a wise man is a great reward.
Talking with a fool? A waste.

Kabir says: A pot makes noise if it’s half full,
But fill it to the brim – no sound.

Kabir

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Forward

Sufi Begonia

 

Nasruddin sometimes took people for trips in his boat.One day a fussy pedagogue hired him to ferry him across a very wide river.

As soon as they were afloat the scholar asked whether it was going to be rough.

“We’ll see.” said Nasruddin.

“Have you never studied grammar?” asked the scholar.

“No,” said the Mulla.

“In that case, half your life has been wasted.”

The Mulla said nothing.

Soon a terrible storm blew up. The Mulla’s shall0w boat was filling with water.

He leaned over towards his companion.

“Have you ever learnt to swim?”

“No,” said the pedant.

“In that case, schoolmaster, ALL your life is lost, for we are sinking.”

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R O S E

A Yellow Rose
A Yellow Rose – 2013
S. Calhoun; from a photograph


Do you know a word that doesn’t refer to something? Have you ever picked and held a rose from R O S E ? You say the NAME. Now try to find the reality it names. Look at the moon in the sky, not the one in the lake. If you want to be free of your obsession with words and beautiful lettering, make one stroke down. There’s no self, no characteristics, but a bright center where you have the knowledge the Prophets have, without books or interpreter.

When you are with everyone but me, you’re with no one. When you are with no one but me, you’re with everyone. Instead of being so bound up with everyone, be everyone! When you become that many, you’re nothing. Empty.

Rumi, ra

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Teaching Cartoon: Treasure

treasure-everywhere-calvin

 “We saw with certainty that it is love (which is) hidden,

So we became bared because of such as this (which is) hidden.”

Rumi, Q.1612, tr. Gamard & Farhadi

 

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To Speak With Solomon

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Attar: What Is Not the Mystic

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Teaching Cartoon: Bart’s Lesson

Bart-Repeats

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One Reason

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Rumi: Flutes and Peas

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Found: Coleman Barks

Poet Coleman Barks

Several weeks ago I went searching on the net for Coleman Barks. Barks, a poet, is most well known for his versions of Rumi. In fact, to the extent Rumi is known by the English-speaking world, a lion’s share of the credit accrues to Mr. Barks and to his colleague and co-author John Moyne.

Having done this same search years ago, I knew there are numerous resources and media, but, one such resource at the CBC had been taken down, an interview with Barks and Andrew Harvey by Mary Hynes (as part of Ms. Hynes’ Tapestry Series.) I made an inquiry.

Lo and behold a few days later a nice gentleman from the CBC emailed me and asked if I would be interested in providing an introduction for this archival podcast. I jumped at the opportunity to help bring the interview back into circulation.

The podcast at the CBC is back, and listed here. (Direct download-mp3)

Coleman Barks interview at Lapham’s Quarterly. (mp3)

Video at Poetry Everywhere (PBS)

Rumi-Big-Red-Book

The Big Red Book is the newest exploration of Rumi by Coleman Barks. It focuses on Rumi’s relationship with Shams of Tabriz. One of the aphorisms of Shams is a touchstone for me:

Follow the perfume, not the tracks.

The following video provides a beguiling introduction to Rumi and Shams.

Jalaluddin El-Rumi & Shams El Tabriz from Raphael Rousseau Sason on Vimeo.

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Teaching Story: Every Which Way the Wind Blows

Nasruddin Backwards

Mullah Nasruddin was a digging a grave in the cemetery when from afar he saw the sand blowing in the distant desert. His imagination got the better of him and he thought it was a band of brigands. In fear for his life he jumped into the half dug grave site.

In the distance a group of honest merchants were returning home from a profitable business. They saw the strange site of a Mullah in his long flowing robe jumping into a grave. So they went to the cemetery to find out what was going on.

They got to the grave and saw Nasruddin shivering in fright. They asked him, “Mullah, what are you doing there?”

By now the Mullah understood his mistake and was relieved that these were not the thieves he had imagined. The Mullah got out of the grave and said, “It all depends on the way you look at it. I’m here because you’re here and you’re here because I’m here.”

Source: Nasrudin-stories blog

(When I first presented this tale on Transformative Tools I titled it Downward Causation.

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The impossibility of education

Classroom
Once, the villagers invited Mulla Nasruddin to deliver a lecture on spiritual matters.

When he got on the pulpit, he found the audience was not very enthusiastic, so he asked “Do you know what I am going to say?”

The audience replied “No”, so he announced “I have no desire to speak to people who don’t even know what I will be talking about” and he left.

The people felt embarrassed and called him back again the next day.

Once again he asked the same question – “Do you know what I am going to say?”

This time when he asked the same question, the people replied “Yes” So Mullah Nasruddin said, “Well, since you already know what I am going to say, I won’t waste any more of your time” and he left.

Now the people were really perplexed. They decided to try one more time and once again invited the Mullah to speak the following week.

Once again he asked the same question – “Do you know what I am going to say?”

Now the people were prepared and so half of them answered “Yes” while the other half replied “No”. So Mullah Nasruddin said “The half who know what I am going to say, tell it to the other half” and he left!


(Carried over from Transformative Tools blog; part of the process of transitioning its content to squareONE explorations.

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Minding the Mind

My favorite (Gregory) Batesonian teaching story, reconfigured and originally via Idries Shah.

A frenchman is teaching another french rudimentary english.

“So, the word for froid crème glacée is ‘cold ice cream.’ “

“What’s the word for chaude crème glacée?”

“Oh, they have no need for it, so there’s no word for it.”

Although I have an acute memory, I can’t recall which friend of mine did me the favor of bringing the work of Gregory Bateson to my attention. It was a long time ago. (Maybe it was Chris Irion? Pilcher?) I dug into Bateson’s Mind and Nature thirty years ago, when it was published. In another sense, it only matters as a fuzzy starting point. It was definitely in 1996 that I returned to his opus in a re-doubled effort to make some further connections. This was due to meeting my mentor and squareONE partner Judith Buerkel in 1995. During this first meeting it turned out Bateson was our mutual touchstone. Bingo!

It was only then, after a more mature effort to really deal-in, that Bateson’s understanding came to deeply inform my outlook, and to comprise a large facet in my favorite lens. The interesting nexus for this was a weird insight evoked by my trying to make coherent the weaving together of three things, the Sufi teaching story, my new (at the time) fascination with others’ theorizing about experiential learning (this via Mezirow and Kolb,) and, my revisiting Bateson (via his last book, Where Angels Fear. Toward An Epistemology of the Sacred.) About this last visitation, the bookmark stuck a third of the way through the book–when I picked it up again–marked where I had left off nine years earlier.

Judith basically told me to woodshed! Ultimately, we grappled with how to underpin our applications–what was to become the tool kit for squareONE. We spend a lot of time discussing the practical import for our work of our different Batesonian outlooks. We both thought Bateson was an adept designer; (although this is a novel sense about Bateson, who overtly was an anthropologist, psychologist, philosopher, and naturalist.)

Anyway, my insight at the time, excitedly delivered at our weekly meeting at Arabica, was this: it was apparent to me that something like Batesonian metalogues were embedded, even secreted in the structural folds of many Middle Eastern teaching stories. Judith responded: “They’re folded in everything.”

I’ve been revisiting Bateson once again over the last month. This, however, comes long after I added my experience and understanding of his understanding, (well, some of it,) to be, basically, the fundamental facet of my favored lens. By which I mean: some synergy of dynamic ideas-in-interplay make up the essential background frame for my intentional observations. Funny how lens and frame come together!

I use a ‘reduced set’ roughly taken from Bateson. Perhaps it would better to say appropriated from Bateson. I’m not a Batesonian because I’m eclectic, disorganized, not masterly, and, an ol’ hippie. Yet, in another sense, I often turn the world around to experience its different sides using my idiosyncratic (sort of) Batesonian lens.

If I assert that I’m dedicated to being a student of my environment, then in the background of this claim is this lens. You should know this to know where I’m coming from. I’ll have more to say about this soon.

I’ve recently had reason to woodshed some more and revisit the work of Gregory Bateson. I was invited to participate in a seminar at the local grad school. Stephen Nachmanovitch, author of the terrific book Free Play, musician, and student, friend, colleague of Gregory Bateson, is to give a lecture on something to do with experiential learning and play.

Getting back to one of my main people has been fantastic. The Explorations Blog is going to go on a Bateson trip for a spell. Stay tuned. I’ll wrap with a review of resources I’ve discovered out in the shed.

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Secrets Revealed

I noted recently via a google alert that lectures of Idries Shah, taken from a series of hard-to-obtain cassettes, have been made available on the web site, The Institute for the Study of Human Knowledge. Ishk.net is ostensibly the web of home of all things ‘Shah.’

The wikipedia article on I. Shah seems to me fair enough; and, I’ve been tracking his work for 20+ years. Shah, who departed the worldly coil at 72 years-of-age in 1996, was a controversial figure. His effort to promote in the west an accessible and cosmopolitan Sufi-inflected regimen for self-development and spiritual growth was the most notable among the several such original efforts which unfolded in the mid-sixties.

The controversies are many, yet I won’t go into them. This isn’t my purpose today. It’s enough to mention that Shah could be termed a neo-Sufi, whose project unhooked Sufism proper from it’s narrow traditions, and, whose own bona-fides remain murky. Still, during a time when Sufism itself was an exotic arrival on the nascent counter-cultural scene, Shah enjoyed patronage, was an entrepreneur, and, was a prolific writer. Any notoriety he gathered in didn’t prevent him from, for a time, becoming the face of Sufism–the foremost Sufi.

Sometime in the late eighties I worked part-time at a group home for the mentally disadvantaged. My boss, Jim, was surprised I had heard of Shah. Shah was Jim’s main man. He told me he had some tapes he wanted to loan me. He brought them in, a set in a box entitled if memory serves, Wisdom of the Secret. Shah reminded me of Alan Watts: great voice, humorous, compelling.

I must have listened to those eight tapes twenty times. I took to enjoying Shah’s books, especially favoring the many that contained teaching stories, including the series of books with the tales of Nasruddin. To this day, these materials penetrate my own sense of experiential learning. I have learned even the surface of some of the so-called story-based applications may provide surprising reconfigurations away from habit, cognitive error, blind spots, etc..

(Later, I became very interested in Shah’s career and its notorious moment as cultural ripple in a specific historical moment.)

Four of Shah’s lectures may be streamed or downloaded as mp3s. I’m familiar with them already because they first appeared as single cassettes. I recommend all of them. My favorite is Overcoming Assumptions That Inhibit Spiritual Development. From the intro,

So one must learn to be flexible, one must learn to question assumptions, one must learn to put up other assumptions than one’s customary ones to study things…some of the things are, for example, our narrative materials which I have published… Now various points of view on these produce a certain kind of flexibility. Trying too hard doesn’t work, trying to make out what they mean doesn’t work because this material is instrumental not indoctrination.

There’s also an interview in four parts on youtube.

Here’s Part One.

Part Two
Part Three
Part Four

A year ago I put together the ten parts of other videos and posted it. I wrote then,

He was a walking library of Sufic esoteric material, yet, he also brought these traditional secrets to proto-new age stages in the sixties. He walked a weird razor’s edge in maintaining that these materials could retain their power even when stripped of their context, as long as the context of the user was precisely calibrated to these bare-of-context materials!

Video 48m Happy Nous Year

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Teaching Cartoon: Paranormal

Nasruddin - Delusion

Story from The Pleasantries of the Incredible Mulla Nasrudin, (Idries Shah.) h/t Max Cannon’s cartoon franework Build Your Own Meat.

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HAPPY NOUS YEAR

Get the Flash Player to see this content.

On youtube there is a series of videos, apparently excerpted from a longer documentary, that features the renowned-in-his-time counter-cultural figure, self-proclaimed Sufi, misterioso teacher, charlatan, Idries Shah. I joined the ten parts and present it here; 49 worthwhile minutes beckon. Pay attention!

My string of adjectives is not intended to underplay Shah’s reputation, such as it has been able to be sustained. He was a walking library of Sufic esoteric material, yet, he also brought these traditional secrets to proto-new age stages in the sixties. He walked a weird razor’s edge in maintaining that these materials could retain their power even when stripped of their context, as long as the context of the user was precisely calibrated to these bare-of-context materials!

Speaking of post-modern Sufis, I recommend the volume by Ian Almond, Sufism and Deconstruction. A comparative study of Derrida and Ibn ‘Arabi, (2004:Routledge.) A rigorous mysticism, moved toward the subject drilling deeply beyond it’s (his or her,) self, cannot be about fixing identity.

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BANG BEFORE

The Integral Spiritual Center lands a come-on in my email box every week. Yesterday’s gave me a whack on the side of the head.

Modern science has given us a compelling picture of the evolution of our universe, from its first moments: quantum fluctuations—i.e. the “Big Bang”—led to a massive inflation, followed by “the dark ages,” then the formation of the first stars, at about t+400 million years. But science has been largely unable to explain what happened before—indeed, what brought about—the Big Bang. Scientific explanations have tended to end up sounding somewhat like traditional Eastern cosmology: the Earth stands upon the back of an elephant, which stands upon the back of a turtle, and from there, it’s turtles all the way down…. The world’s great spiritual traditions have long sought answers to this question, and have theorized a process reciprocal to the one that science has investigated so thoroughly: prior to evolution, there was involution.

Truth be told, I’m not aware of any spiritual tradition that has pondered what happened before the Big Bang. (This is the case if one discounts secular science enough to make of it not a spiritual tradition.) But the main thing is: the traditions didn’t know of the Big Bang.

Not so curiously, creation myths tend to be very relational and story-like! These stories have a beginning but don’t usually pose a beginning prior to their starting point. But the Big Bang doesn’t begin with the Big Bang. It’s a just-so story in the sense of ‘as far as we know’ and ‘to the degree that we know.’

The turtles all the way down trope certainly aligns with one of Ken Wilber’s oldest (surviving!) propositions, The Great Chain of Being. I’m not sure which scientific explanation was to the ISC’s blurb writer, “sounding somewhat like traditional Eastern cosmology.” (And this was stated after the same writer wrote: “science has been largely unable to explain what happened before.”)

The blurb seems to change the subject and goes on after raising Involution:

Essentially, says Ken, we begin every moment in a state of nondual Suchness. But if we have yet to stabilize that state into a state-stage, that state will be pre-conscious to us, and we will undergo the first contraction, into the causal realm of the Witness and all that is witnessed. If we have yet to stabilize that state, we will contract into the subtle realm of the soul. And if we have yet to stabilize that state, we will contract into the gross realm of the ego and our conventional self. So with every moment, we “fall down the stairs,” cascading down from suchness until the point of our state realization. Here, we recognize ourselves, in a dynamic similar to what the Tibetan Book of the Dead teaches about the Bardo and our experience after death. And this world (and with it, all “lower” worlds) arises in our experience.

Reminds me of Ibn al-Arabi, ra, and an encapsulation I wrote in 1991.

Henri Corbin commenting on the fact of ascension
(as described by Ibn’ Arabi, r.a.)

Look upon our own existance. Is it continuous ?

Or is it incessantly renewing on every breath ?

Does not being cease then come into being
with every breath, and upon His sigh of compassion?

Hexities, themselves pure possibles do not demand concrete existence.
recurrent creation manifests infinitely, essentially, divinely.

Divine being descends, is epiphanized in our individuality
such being thus ascends to return to the source.

Every being ascends with the instant
to see this is to see the multiple existing in the one.

And so the man who knows that is his “soul”,
such a man knows his Lord.

Richard Grossinger, from his superb new book, The Bardo of Waking Life:

The 9.5 years that it will take a spacecraft to bust out of Earth’s gravity well and be slingshot by gas giants to Pluto, out at the edge of the Kuiper Belt, must be measured against an event barely the size of a ball-bearing out of which the entire universe detonated once into a state so protracted and sticky it continues to fulminate and distend.

Involution? This reminds me of quaint and romantic notions from the hydraulic 19th century. Of course we’ve moved through the hyper-hydraulic 20th century. And past the cusp of the 21st century it seems contemporaneously quaint to suppose involution tended to reveal (Wilber’s) suchness is another turtle. We’re all enslaved for hundred thousand story-making years to this mechanical conceit.

“Before,” then, is only a mechanical necessity. What happens before you and your dear one decide to go out and dance? What is caused to morph?

Grossinger:

Our basis is completely mysterious. . .

Completely. It’s not that involution makes clear the origin, it’s that “pure possibles do not demand concrete existence” may require any origin to be essentially not knowable and, perhaps, origin exists beyond mere mechanics, beyond mechanical concretization of (even) original possibility.

Granted, Wilber is moved to try to explain everything. What a romantic!

Alternately:

What we call music in our everyday language is only a miniature, which our intelligence has grasped from that music or harmony of the whole universe which is working behind everything, and which is the source and origin of nature. It is because of this that the wise of all ages have considered music to be a sacred art. For in music the seer can see the picture of the whole universe; and the wise can interpret the secret and the nature of the working of the whole universe in the realm of music. Inayat Khan

Grossinger:

We are only possibility, and God is no one but the background agaisnt which possibility rests.

For me, ‘completely’ and ‘only’ tear involution and sunder suchness. Mystery cannot be the ground of mechanics and also itself mechanical. Before involution and evolution? Only God knows.

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I NEVER HEARD ANYTHING BACK

Reader: Coleman Barks

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