This text is an English translation of a Khutba (sermon) given in Spanish by Sidi Hashim Cabrera, specifically Khutba 4 from the book ‘Khutbas of Dar-as-Salam‘. The Quranic translations are by Muhammad Asad, but I have done the translation from Spanish myself and am responsible for any errors. I have left many of the key Arabic terms untranslated, as per the original sermon. A key term is ‘maqaam’ meaning ‘spiritual station’. Another key term is ‘nafs’ meaning ‘soul’.
The maqaam of Nuh [Noah], peace be upon him, is the beginning of the spiritual journey, of the interior voyage. It is the purification that our body needs to regain its natural luminosity. In this maqaam our Tahara is established, the deepest and most pervasive ablution or ghusl. This purification by water is the test that assays us, that prepares us, giving us the necessary strength and knowledge to be able to live the Revelation in our own being and thus be able to develop as conscious creatures.
Allah gives us form in the womb of our mothers. We evolve within the placenta, floating in nourishing, protective, hospitable water. In this way our Sustainer prepares us to receive light in the world of shadows where we must be born. In this maqaam, within our mothers, we experience another light, a light that is tinged with the blue of water, a light now screened by an animal skin, maternal and human.
According to Semnani, within our energetic body of light, the latifa related to this maqaam is called latifa nafsiya, and it is the subtle organ that governs the organic and vital soul, the sensing soul, the centre from whence surge the desires and passions. In the Qur’an it appears under the term nafs ammara, the commanding I (Sura 12, Aya 53). Of this nafs ammara Allah says, in relation to the human being, it “undoubtedly incites evil.” Is it the I of the senses, which lends credibility and reality to what our eyes see and our ears hear, and nothing more than that. It is the unconsciousness associated with entropy, it is a raw nafs, an unpolished I that overflows in waves without limit, which is always trying to find expression, the form it might be, a torrent of energy.
Our basic humanity is undergoing its test of maturity, the maqaam where the nature of our voyage is decided. Traditional medicine is very familiar with the purifying effect of this subtle center. To restore the energy balance lost by disease it is necessary to rid the belly of fire through cold water on the skin, causing a thermal reaction. The medicine of Nuh is a medicine of health as it works on the causes of chaos, of imbalance, which is always excessive fire, heat, inside of a human being who is essentially water. It is about restoring thermal equilibrium, levelling the balance between the internal and external through water. This tempers us, but we must be willing to withstand the cold on our skin during the journey.
It is precisely this nafs ammara, this impulse which overflows into chaos, toward entropy, that the Revelation of Nuh tries to redirect within us, initiating an inner journey that will transform us until, in the best case, as Allah wishes, we become a nafs motma’yanna, the calm soul that Allah gifts us in the Qur’an, in Surah Al Fajr:
“O thou human being that hast attained to inner peace! (28) Return thou unto thy Sustainer, well-pleased [and] pleasing [Him]: (29) enter, then, together with My [other true] servants (30) yea, enter thou My paradise!” (Qur’an, Sura Al Fajr, verses 27-30)
To make the voyage through this night of chaos, from the darkness of the senses to the luminous perception of Fajr, of the spiritual dawn, of Ishraaq, it is necessary to understand the deep meanings of the revelation of Nuh, peace be upon him, to understand the purificatory meaning of conscious servanthood and submission to Allah.
Desire is life and life is heat that expands. Humans distract ourselves with the names and this distraction ends up altering our own sensibility. Our senses don’t only get drunk on chemical substances but are intoxicated by thoughts and images, and so our experience is degraded. We became a turbid consciousness, possessed of insufficient clarity to distinguish between what we’re seeing and what, without control, we imagine and project. Our heat stops expanding and gets locked inside, and our skin is cooled. We experience a walled-up combustion in the belly, an imprisoned energy in a moulded, permeable body of clay.
Turbidity is a resistance to the passage of light through water. They are impurities, ashes of light, but they are also living organisms because water is the placenta of our Earth. Life arises and grows like a light passing through the water, a white light that reveals blue bands, luminous blue, fluid and undulating. Interestingly they are the same symbolic colours that Christianity assigns to the Immaculate Conception. Light passing through the waters is the Revelation that Allah performs through His messengers, peace be with them. In this case Nuh, who brings the revelation of our spiritual birth, our first experience as creatures in a state of submission and as believers, as muslims and mu’mins, Alhamdulillah.
Adam became the first muslim when he submitted to Allah by making Tauba to Him. Nuh is the first mu’min because he is the first human to feel an inner recitation, a certain Revelation from Allah, an awareness of the Real in his heart. Nuh, peace be upon him, warned his people and pointed the way to submit to Allah, to worship Him, trying to bring them into the light, to show them Tawhid, but the dignitaries refused to acknowledge the truth and they fought against him, like all the prophets after him, with the same or similar arguments: “this man is nothing but a man like yourselves … if Allah had wanted to convey a message he would have performed miracles,” etc.
In ‘Sura Al Mu’minoon’ we find Nuh receiving the Revelation while feeling the rejection of his people: 23:26 Said [Noah]:
“O my Sustainer! Succour me against their accusation of lying!” (23:27) Thereupon We inspired him thus: “Build, under Our eyes and according to Our inspiration, the ark [that shall save thee and those who follow thee]. And when Our judgment comes to pass, and waters gush forth in torrents over the face of the earth, place on board of this [ark] one pair of each [kind of animal] of either sex, as well as thy family – excepting those on whom sentence has already been passed -; and do not appeal to Me [any more] in behalf of those who are bent on evildoing – for, behold, they are destined to be drowned! 23:28 “And as soon as thou and those who are with thee are settled in the ark, say: ‘All praise is due to God, who has saved us from those evildoing folk!’ (23:29) “And say: ‘O my Sustainer! Cause me to reach a destination blessed [by Thee] – for Thou art the best to show man how to reach his [true] destination!'” 23:30 In this [story], behold, there are messages indeed [for those who think]: for, verily, We always put [man] to a test.” (Qur’an, Sura Al Mu’minoon, verses 26-30)
Certainly there are many messages in this story. One of these is the crude expression of a fracture in humanity. Internal division forms part of the creation of the human being who, upon being made a confidant in the names of things, apparently loses Tawhid in the stare of the other but may be redirected through the consciousness of Allah, through the Tawhid of islam and iman up to the unitary and elevated light of ihsan. The wound may be closed but we must preserve awareness, cultivate it, because consciousness cannot be imposed but arises and grows in the nucleus of the human heart. But there are people who are refract the Light, who are closed to His message.
Allah, Subhana wa Ta’ala, wants to purify the community and admonishes Nuh, telling him not to plead for those who are bent on denying the truth and on evil-doing. On these has already been rendered judgement, precisely because their hearts have been closed and sealed. Nuh pleaded for them not out of naivety but out of compassion and kindness, out of the desire that all souls might be saved; not for nothing his mission was to build a ship and save the entire animal soul: a pair of animals of each species and his own human family. The surviving human being survived complete with his animal soul, organic and functional, but now it is a soul tested with submission to Allah and comforted with His Protection, with His aman [sic]. Whosoever can’t endure the test doesn’t just remain veiled to Reality but also his vital soul fades prematurely until it stops fluttering.
Nuh receives the Revelation while feeling the rejection and hostility of his own people, his own family. The maqaam of Nuh is the journey that we have to make from maqaam to maqaam, from prophet to prophet, until the luminous circle of Revelation is complete, crossing the great waters, the toughest circumstances. Along the way we acquire a spiritual force that arises in us and makes us mu’minoon, while we are immersed in adversity, feeling hostility and resistance from others and from ourselves.
Sailing in the ship of Nuh implies transcending the names, concepts and images, transcending one’s own vision. This navigation of light, crossing the great waters, feeling the moisture on our skin, is the first happening of the soul, the nafs, its first experience of the luminous and subtle world. It is the time when Allah blows Suruh [sic] into the gestating being and grants the dignity of being truly human. From this moment Allah is preparing us to face the moment of our earthly birth, the passage from the water world to the world of air, so that we may finally pass through the skin of our mothers. From that transcendental moment the ship sails on the waters against the current, scanning the horizon outside, trying to find the source from whence arise the waves and tides of appearance, until it finds calm.
It is the ‘hero’s journey through the night’ that Carl G. Jung describes to refer to the journey of consciousness through the dark sea of the human unconscious. It’s the return of Ulysses to his homeland on board a boat to whose mast he is tied: the hero’s ears are sealed with wax so that the Jinni do not distract him from his return and do not make him mad. But Nuh, peace be upon him, cannot cover his ears because it is Allah who talks to his heart and reveals the du’a that all who dwell in this maqaam must say. Nuh neither wants nor is able to cover his ears because he is a true prophet, the first of the messengers after Muhammad, peace be upon them. Because the soul of Muhammad was created before that of Adam and because in the Qur’an of Muhammad are all our du’as:
“O our Sustainer! Make us arrive at a destination blessed by You, for it is You who best shows man how to reach our true destiny! Amin”
The maqaam of Nuh brings us awareness of our voyage, of its scope and meaning. It is the awareness of our condition in the face of Reality. We submit or rebel. There is no half-stepping. The waters flood in and there is no longer any time for repairs. Those who climb into the boat of consciousness are saved, unbelievers inevitably drown because they are veiled with the things of the world, with their names and images, and do not realize that the waters overflowed a while ago. And this is what we perceive when we sail in this boat of the mu’minoon . . . we feel the desperate expressions of the unbelieving like a fire in the belly and our skin feels a chill, because we are human and we are affected by everything that affects humanity and creation.
Not only do we mu’minoon not cover our ears but we heed these desperate cries and see in them the expression of the immense power of Allah, Subhana wa Ta’ala, that does what it wants with the human heart. But we mu’minoon have already boarded the ship and we listen attentively to the recitation of Nuh:
“(11:41) So he said [unto his followers]: “Embark in this [ship]! In the name of God be its run and its riding at anchor! Behold, my Sustainer is indeed much-forgiving, a dispenser of grace!” (11:42) And it moved on with them into waves that were like mountains. At that [moment] Noah cried out to a son of his, who had kept himself aloof [from the others]: “O my dear son! Embark with us, and remain not with those who deny the truth!” (Qur’an, Sura Hud, verses 41-42)
The caliphate, the realization of the promise of Allah in the human being, began its evolution in the ship of Nuh. It Is the first caliphate of the ummah because until that point the community had lived without guidance or direction, it was just a vital humanity abandoned to an irreversible dissolution, to entropy, gone astray through language. Then Allah arouses a luminous khalifa in us, a prophet who will guide us through the trial, who will purify us until we arrive at a doorway where every member of our community will eventually become a khalifa of Reality, a khalifa ullah. The mu’min navigates by the name of Allah and moors the ship with His name. This is the ship of fools [. . .] of Allah, of the enlightened who are saved because they feel that everything depends on His power, because they discover His compassion and His light in every heartbeat, Alhamdulillah.
Nuh, peace be upon him, is sailing with us as we listen to the Revelation that Allah is performing through him. The Nuh of our being is the consciousness of our essential vitality and the urgent need to purify ourselves, to separate the coarse from the subtle, to restore our balance in the world. It is the maqaam of the overall health of our body, because it is the balance of light in water, the key to the balance between the internal and the external, a corporeal manifestation of our submission.
We are created from a qutb, from an axis that opens up an intense polarity until there is a splitting into pairs of our kidneys and glands which, for balance, are required to compensate for the heat and the entropy in the midst of water. And all this leads to different states, maqaams which are like these giant waves that the Quran describes. The Revelation of Nuh, peace be upon him, makes us voyagers through the maqaams, pilgrims from light unto Light. Alhamdulillah.
Nuh carries us across the great waters, guides us in the night sea. He shows us the compass indicating the direction of our journey, our qibla. Such guidance is not, in this case, to the geographical east or the east of the Orientalists, but to the east where the Light of lights dawns, towards the Ishraaq. Nuh takes us from the west of the shadows, from the twilight of fire, darkness and ignorance.
During his journey in this maqaam, Suhrawardi witnessed the appearance on the horizon of the Star of Yemen, Suhail or Canopus, which rises “on some wispy clouds woven by the spiders of the elemental world, in the world of generation and dissolution.” The Star of Yemen points us to the east of spiritual dawning, the direction in which the Fountain of Life is found.
It was this bright wink which Muhammad felt, peace [and blessings] be upon him, when he said, “I feel the Breath of the Merciful coming from the direction of Yemen.” The Prophet, peace be upon him, was referring to the spiritual light of his contemporary gnostic who lived in that land, a salih called Oways al Qarani who knew him without ever having physically seen him, and whom the prophet also knew in the same way. Oways had no visible human teacher but this didn’t stop him from feeling the Guide inside him. For that reason seekers without a visible guide call themselves owaysis.
The appearance of the Star of Yemen during the spiritual journey means that we have already abandoned the west of the shadows, that now we are crossing over to our true destination which is none other than the Fountain of Life, the Light that is neither from the east nor the west and which burns without having been touched by fire. Light upon Light. Allah, Subhana wa Ta’ala, enlightens whom He will.
Allahumma: Draw us to Your presence in the ship of Nuh. Oh Allah: We are grateful for the wisdom that is hidden in Your trials. We ask strength, courage and dedication to live in the maqaams that You decree for us. Make us understand the luminous meaning of our difficulties, show us the Star of Yemen. Amin
Activating our soul isn’t easy, and finding a way to change the world through soul-power (God we need it) can be even harder. This is the meaning of Satyagraha, the term first introduced by Mahatma Gandhi to describe his campaign in South Africa, now made into an opera by Philip Glass. Satyagraha the opera places Gandhi’s life in a mythological context, showing how Gandhi was first inspired by the Bhagavad Gita and the figures of Tagore and Tolstoy, and how he in turn came to be an inspiration to others, notably Martin Luther King.
At the start of the opera we see Gandhi inhabiting the mythical battlefield between the Pandava and Kaurava clans, together with the hero Arjuna and the god Krishna. Just as Arjuna is caught between the competing claims of the two clans, towards both of whom he feels loyalty, so Gandhi is caught between the rival claims of the British empire and the Indian people, towards both of who he feels loyalty. Just as Arjuna’s soul (Atman) is activated by Krishna’s wise counsel that he must have the courage to do his duty in the face of life’s conflicts, so too is Gandhi’s. The scene ends with the solemn vow of Brahmacarya, as Gandhi / Arjuna promises to dedicate his life to courageous service.
Mobilising the soul as an active force in human politics and the affairs of the world is no easy task, and Gandhi draws hostility, ridicule and even violence upon himself as he adopts the dress and lifestyle of a renunciate. Yet the ways of the spirit are subtle, and profoundly affect the human sphere through what appear, on the surface, to be simple acts, but which are imbued with great symbolism and resonance. We see this played out as Gandhi and his followers burn their identity cards (‘passes’) to protest against the racist laws of the time. This simple act is incredibly liberating, both spiritually and politically, and lifts them to a new plane of existence.
Satyagraha is ‘the surgery of the soul’, because it is a method for bringing about a profound change of heart in ourselves and others which leads to political and social change. The Satyagrahi must be courageous and willing to sacrifice his or her own well-being in order to demonstrate truth. It is only the courageous demonstration of truth that can touch the soul of the oppressor, and cause him to change or at least relent. This, finally, is the meaning of Satyagraha – that profound, long-lasting change, whether personal or political, must originate from within, and the only method that ultimately works is one based on understanding and harnessing the soul.
The following is my adaptation of a teaching I received in 2006
Because we are so concerned with avoiding or overcoming any physical or mental discomfort or pain and achieving physical and mental comfort and pleasure, we spend a lot of our time trying to identify the causes and conditions of things happening in our life. We want to know what will give rise to pain and pleasure, and what we can do either to stop such causes and conditions assembling, or to help them assemble. We do this all day long: trying to manage things, adjusting, moving around, pushing, pulling, trying to keep control. It’s so important for us. We need to know what are the causes and conditions leading to certain effects that are taking place in our life, we need to know so that we can maintain some control over our life, so that we don’t have to experience so much suffering, so that things don’t go wrong.
Sometimes it doesn’t work: we’re eating really really healthily, we have a good diet, we exercise, and yet we get sick. Maybe there is something in our diet, we change that and still we get sick. Or I take medicine because the doctor says this medicine works, other people have taken it and say that it works, so I take the medicine . . . and it doesn’t work for me. I want to accomplish a particular result and everything is perfectly in place but the result doesn’t occur, something goes wrong – that doesn’t make sense! There’s some frustration in our mind: “that’s not supposed to happen”. We’ve checked, and it’s still not happening. Why? We don’t know what to do. It’s like when you’ve lit a firework and you leave it and nothing is happening and it doesn’t make sense . . . it’s got the guarantee on the box . . . and you’re afraid to go there . . . is it going to work or is it not? It’s not making sense. What am I going to do?
When we experience suffering or misfortune we look outside for the cause. We may suffer from bad headaches, and we conclude they are caused by eating sugar. We’ve done that haven’t we? “I must cut down on the sugar, I must cut down on the chocolate, I must cut down on the coffee” But if eating sugar was the main cause of headaches, everyone who eats sugar would suffer from headaches, but they don’t. Why is it that some people suffer from headaches if they eat a little bit of sugar when other people don’t even though they have three teaspoons of sugar in their tea every day? Headache arises from the potential for headache. Where is this potential? Is it in the sugar?
When we are experiencing suffering, either physical or mental, when we are experiencing difficulties, when things are going wrong, the first thing we must do is ask ourselves “why?”. Normally when we experience suffering, when things are going wrong we respond or react so quickly, in order to make some changes so that the suffering ceases, so that what is going wrong changes into what is right. Instead, rather than go straight in and sort it all out like we normally do, we wait a minute . . . wait . . . wait. Why is this happening? Where is this suffering coming from, where is this situation coming from? “Now is the time to purify my mind, to purify my soul, now. I accept this suffering, I accept what is happening right now with a grateful mind.” This patient acceptance itself is so purifying, and we can take this practice a little bit further by not just patiently accepting suffering, not just happily accepting things going wrong, but by even allowing these things to take place.
We need to think about the difference and the relationship between acceptance and allowance. It’s easy to fool ourselves into believing that we are practicing patient acceptance when in fact we are not. Imagine something happens that we don’t particularly like so we are quite patient, we experience some suffering, but still we make some changes. There may be some patience in our attitude, but not much. We make changes because we know we can make them. This is typically what we do. We are managing, and we are managing very well; we’re controlling, and we are controlling very well. This indicates that we haven’t given up on the idea that things should be different than they are. In our heart we not only feel they should be different, we believe we should make them different. All I have to do is say something or do something, and things will be different. I’m still working with causes and conditions: removing some, adding some and, hey presto, I’ve got what I wanted, sometimes without having to practice any patience at all. It looks like we have some patience . . . maybe. We know in our own heart if there is patience or not. If there is some difficulty we can change it straight away, so there’s no problem! Patient?
If a fly lands on my head I can just ‘patiently’ flick it away. So you tell me, if I was to do that, would you think that I was patient? I look like I am patient, I can just carry on talking, patiently, as the fly lands on my head, and I just flick it away ‘patiently’. “That fly shouldn’t be on my head”. I’m not accepting it. I know that if I act then the change takes place: where once there was a fly on my head, now there is none. How much do we really allow to take place in our life? Not very much. One way of dividing patience is into accepting that which we can do nothing about and accepting that which we can do something about. We would not say “I’m allowing it to rain”, but you can allow that fly to remain on your head. I would say that patient acceptance in general is very purifying, but allowing things to happen when we could actually do something about them if we wanted to is immensely purifying. We feel so often there is something we can do about what’s happening. What I’m suggesting here is that we don’t do anything, rather we allow whatever is taking place to take place, having given up the idea that things should be different from how they are. I’m allowing something to happen when I could, if I wanted, prevent it from happening or stop it from happening. It’s an acceptance, but I think it’s a very powerful kind of acceptance, allowing something to happen. It is both purifying and difficult.
For example, in respect to mental discomfort, mental suffering, don’t be in such a rush to free yourself from it. If someone is criticising us and there is a bad feeling in our mind, it actually feels quite painful. What we would we normally do is stop that person from criticising us, as if the person criticising us is the main cause of our mental suffering. (Where is that suffering really coming from?) Instead, with a deep breath we just accept that suffering. We allow that painful feeling to remain, and eventually it will go. Normally, because we cannot bear that feeling, we have to do something, we have to say something to that person, we don’t allow them to continue. In fact we should accept that suffering, allowing it to remain in our mind and allowing that person to continue. It’s so purifying. Normally our need to escape from unpleasant feelings is so urgent that we do not give ourselves the time to discover where these feelings actually come from. When painful feelings arise in our mind there is no need to panic. We can patiently accept them, experience them – and we can only do that if we allow them to remain in our mind – we experience them and investigate their nature and where they come from.
So when things go wrong I’m going to allow them to go wrong. Why don’t we want things to go wrong? What does ‘wrong’ mean anyway? Things are going wrong, and I’m just not allowing that. What does that mean, “something is wrong”? Why is it wrong, what makes it wrong, and why are we in such a rush to put things ‘right’? If you think about it, we’re doing this all the time because mostly things are not right, and things are never perfect, and we want things to be perfect. So we will keep doing something to make things better in the hope that actually they’ll be perfect. We don’t stop. “It’s wrong that the fly lands on my head.” What’s wrong with that? Let’s ask the fly: “Do you think what you’re doing is wrong?” “No I think what I’m doing is right”! Why is it wrong for me, why do I have to do something?
It’s not very often that we just accept or allow things as they are, because we think that we can make them better. We’re given a meal, great! We taste it, “where’s the salt?” We put a bit of salt on. “That’s better.” Because it’s not quite right, it’s not perfect. “That’s better, but still not perfect, a bit of pepper.” And so it goes on and on and on. All day long we’re doing it: an itch. “that’s unacceptable, I’m not allowing that”. It’s gone. The itch has gone now. “That’s better”. We don’t stop do we?
So now you’re thinking: “You’d end up doing nothing”. It’s impossible. You’re always doing something, you can’t stop, but it is what we’re doing and why we are doing it. So please think about just allowing things to happen. We’ve got to be sensible, we don’t need to go to any extreme, of course. If allowing something to happen is going to be harmful in any way then of course we don’t allow it to happen. Our foremost concern should be that neither ourselves or others are harmed either directly or indirectly if we allow something to happen. We have to think carefully about this: if it’s clear that either ourselves or others will be harmed in some way then of course we shouldn’t just allow that thing to happen, instead we should make some changes with a good motivation and a patient mind.
part 2 will follow soon
In her book “The Mystery of Numbers” Annemarie Schimmel discusses the innate human mathematical instinct at the root of all systems of numbers and geometry. There is also an innate political instinct at the root of all our political systems and forms. The mathematical instinct governs human relationships to questions of oneness and manyness, controlling how we divide the world into quantities. The political instinct governs our relationship to questions of order, purpose and cooperation.
Humans instinctively feel that we are in this world for a purpose — it takes an extraordinary confluence of cynicism and apathy to knock this feeling out of us — and we also feel that we must cooperate with others to achieve this purpose. All of our patterns of cooperation, modes of persuasion, and our efforts to collectively agree upon goals spring from these initial political instincts.
To call our political instincts innate is to say that they are part of our nature, our soul, which means that they are basically good. Our mathematical instincts too are fundamentally good and useful, are one of the sacred endowments at the root of great human achievements. Yet unfortunately both mathematical and political instincts can be twisted and corrupted by the delusions of greed, hatred, pride etc. The opening scene of 2001 — A Space Odyssey graphically depicts the unfortunate human tendency to turn conceptual knowledge into weapons and slaughter.
One of the great challenges of our time is to rediscover our innate political instinct, before it got corrupted and became just another servant of business. This primordial political energy in our souls can bind us together through love and shared endeavour, and marry us to both ideals and reality.
We can apply the Zen debate between sudden and gradual awakening to the question of faith, refuge and salvation. My local vicar in Sussex once told me that there is a difference between salvation and sanctification. Salvation is sudden and occurs the moment you give your life to Jesus. Sanctification is the gradual process that follows. Perhaps the act of faith is necessarily a sudden shift to the objective perspective, whereas the assessment of our faith is part of the gradual subjective process. In this sense, in one moment of pure faith we are already outside samsara. Sure some Pure Land teacher must have said this? And if this moment of pure faith occurs at the point of death, perhaps this means we lock into the objective perspective – forever, or until we freely decide we need to work on our subjective side again.
Your thoughts resonate with some of my recent contemplations. In the film ‘The Meaning of Life’ by Monty Python there is a scene in which a group of corporate executives in the boardroom discuss the meaning of life:
Exec #1: Item six on the agenda: “The Meaning of Life” Now uh, Harry, you’ve had some thoughts on this.
Exec #2: Yeah, I’ve had a team working on this over the past few weeks, and what we’ve come up with can be reduced to two fundamental concepts. One: People aren’t wearing enough hats. Two: Matter is energy. In the universe there are many energy fields which we cannot normally perceive. Some energies have a spiritual source which act upon a person’s soul. However, this “soul” does not exist ab initio as orthodox Christianity teaches; it has to be brought into existence by a process of guided self-observation. However, this is rarely achieved owing to man’s unique ability to be distracted from spiritual matters by everyday trivia.
Exec #3: What was that about hats again?
This idea of bringing the soul into existence by a process of guided self-observation with the assistance of an outside spiritual energy does indeed seem to me to be the meaning of life. Its relationship to salvation and sanctification might be as follows:
Salvation corresponds to initial baptism / baptism of water. At this point one enters religion and receives the protection of God. However, one has not yet been sanctified. Sanctification corresponds to baptism with the holy spirit. This latter baptism is normally associated with the Pentecost. The Catholic Catechism describes what was granted to the Apostles at Pentecost as the “full Outpouring of the Holy Spirit” (i.e. sanctification).
In between initial baptism (salvation) and baptism with the holy spirit (sanctification) is the baptism of fire. This confusing stage is the process of transforming the soul from its raw to its cooked state or, to use Rumi’s specific form of this of analogy, transforming the wheat of the soul into cooked bread:
The heart’s like grain, and we are like the mill.
Say, does the mill know why it whirls around?
The body’s stone, the waters are the thoughts —
The stone says “Oh the water understands!”
The water says “No, ask the miller, please —
He sent the water downhill — ask him why!”
The miller says: “Bread-eater! — should this cease
To move, say then, what would the baker do?”
Perhaps sanctification is when the baker puts his seal of approval on the cooked bread, before serving it to his customers?
I remember the Monty Python scene about the soul from when I saw it in the cinema. It intrigued me then. They almost certainly got it from Gurdjieff. It was an important idea for me at the time, but graudually I found it reinforcing a type of self-grasping and causing tension. What I like about Mahamudra and the wisdom teachings in general is that our fundamental nature is already pure and in a sense enlightened. We need to relax into our enlightened (and eternal) nature rather than create it through effort. Gurdjieff”s teaching on the soul gave me the feeling that I needed to create my own immortal nature, and thus increased unnecessarily the tension an over emphasis on self power creates. I realize now I misunderstood the teaching. Have you heard of the two types of Buddha lineage which Geshela taught in Great Mother of the Conquerors, the naturally abiding lineage and the developing lineage? As the names suggest, the naturally abiding lineage is something we’ve already got, and refers variously to the emptiness of our mind, the clarity of our mind, or the clear light mind. The developing lineage is what grows through spiritual practice. I like to see soul as a pattern or order that gradually emerges out of our chaotic “uncooked” nature, the fully developed soul being symbolized by the Deity within his mandala that embraces the whole universe, having fully transformed chaos into cosmos. I might have got this idea from you. The development of soul is therefore closely related to the accumulation of merit, which I sometimes see as a song or chant that begins with a lone voice but graudually brings together an entire football crowd.
I think you could argue that until our soul pattern has reached a certain degree of stability there is no individuality within us that can reincarnate. Specific actions have been created which lead to specific effects, and on this causal contiuum we can impute an I linking the two, and therefore speak about rebirth, but this is not the same as a reincarnating soul.
Gurdjieff taught that soul is created through self-remembrance and conscious suffering. Self.remembrance seems to correspond to the mindfulness and alertness of vipassana, and concious suffering to the practice of patience as described in How to Solve our Human Problems. These two practices do seem to me to be the basis of any genuine spiritual practice on the self-power side.
Acceptance of the way things are
Although there can be strength in wanting things to be different there can also be weakness. The strength may be compassion, because nobody should remain unmoved by other people’s suffering – we should all wish that conditions causing suffering be removed. The weakness can be because, from our own point of view, there may be much learning to be had from the way things are right now, so by wishing them to be different we are passing up the opportunity to learn. If we are annoyed and unhappy should we not wish for things to be different? Maybe not for our own sake. We should take a step back and allow ourselves to look at the annoyance and unhappiness in our mind, to experience it. We should recognise it for what it is, and we should realise that, although we are annoyed and unhappy, our mind is working.
The mind is a system which functions according to regular principles. The fact that the current state of our mind is annoyed and unhappy does not disprove this. Rather, we should seek to investigate our own mental system to understand how these feelings are being produced. They are being produced because our mind is working. But this does not mean that the feelings of annoyance and unhappiness should be encouraged.
Take the the analogy of a political system such as a country. Sometimes the country experiences angry demonstrations in its streets. This does not mean that the political system of the country is not working. On the contrary, it means that it *is* working. If the leaders of the country deny its citizens fundamental rights and prevent them from leading a tolerable life they will come out onto the streets to demonstrate. This is how the political system naturally works. It is important to distinguish between the natural political system and the formal political system. The natural political system is necessarily always working, unlike the formal. If a country’s constitution says that all people have the right to be treated equally and then it enslaves a portion of them, its formal political system is not working. However, if there is enslavement, followed by pent-up tension amongst the slaves for many years, and then finally a rebellion, the natural political system is working.
Mind and politics are the same nature
What is the natural political system? It is part of the nature of peoples’ minds, collectively and individually. It governs how much suffering people can bear and how creative they can be in releasing themselves from suffering. Formal political systems are expressions of the natural political system. Religions or spiritual systems are also its expressions. Siddhartha could not bear his own or others’ suffering any longer so he used all his creative powers to become the Buddha, to release himself and others. When an individual feels annoyed and unhappy he is responding to suffering, however he may not be responding very creatively. This may not be his fault as he may have never learnt any other way of responding. His mind is working; can we say in this situation that ‘his natural political system’ is working?
Cybernetics / Systems Theory
The natural political system functions to produce responses to suffering. Because it is a system, the laws governing systems (cybernetics) apply. In a given system at a given time a specific input will produce a specific output. The exact output will depend upon the way the system is working at that time. If you put 10 cents into a bubblegum machine and the machine ejects a gum-filled plastic ball then the machine is working in one way. If it crushes the plastic ball which then blocks the ejection hole it is working in another way! Either way the system is working, insofar as it is obeying cybernetic law. Normally we would say that the machine that destroys the plastic balls is not working. This is because, quite reasonably, we are applying conventional norms to how we think things should work. But we can learn more from how things actually *do* work than from how we think they should work. The way we think things should work comes from our conscious, conventional mind. The way things actually work comes from somewhere else.
Natural Political Flatness
We normally have the idea that political power is a man-made construction, which tends to configure itself like a pyramid with those at the top having most power and those at the bottom least. However, it is possible to consider political power to be a natural phenomenon. According to this view everyone is naturally imbued with an equal amount of political power, because political power is part of the mind. Far from being a pyramid, this power structure is completely flat because everyone is fundamentally equal. From this point of view the man-made, pyramidal political system is a secondary phenomenon superimposing itself upon the natural flatness.
The man-made political system develops when people create it and invest it with their own natural political power. It is, in some sense, an illusion because no matter how much power appears to reside in it, it is nothing other than people’s natural political power in a contrived form. The awe we feel when we meet powerful people within the man-made system is in proportion to the credence we invest in the illusion. We should feel no more awe meeting one person than another, because all of us are naturally powerful and important.
compiled in September 2008 from articles on a previous ‘Politics of Soul’ website.