KAIF

The KAIF* System

MORAG MURRAY (1968)

(*Note: Kaif is pronounced "Kife").

KAIF is the effect which a person, idea, event, object, etc., has

upon one. But it is distinct from aesthetic pleasure or any

familiarly labelled experience.

When an experience which was trivial or routine gives

one a sense of uplift—this may be Kaif.

New experiences may or may not have Kaif.

Repeated

experiences yielding pleasure or attractive

sensations do not have Kaif.

Eating, drinking, dancing, meeting people, visiting, travel,

reading, seeing, feeling, hearing, thinking—may have Kaif.

The term for something which has Kaif is

Kaifdar—

'Kaif-holding'.

A person who can provoke the sensation of Kaif in an individual

or a number of people is called the Kaiyyaf (rhymes

with 'I laugh'). The instructor in Kaif is called the Sahib el-

Kaif (Kaifmaster).

Also used is the term Kaifiat—which means something like

'Howness'.

The Kaifmaster Barik Ali said: 'Kaif is the determining ingredient

in an enjoyment. If it is not there, true enjoyment is

not there. If it is not there, people may divert themselves with

happiness - this is not Kaifiat.'

The Kaifmaster Ankabut said: 'Kaif is imparted into a thing.

It may be imparted by anyone or anything. When it leaves only

the shell is left. People eat shells when they cannot get nuts.'

The Kaifshinas is the Kaif-knower. He can appreciate Kaif.

He may not be able to induce it. His house may be untidy. But

it will be full of Kaif.

Kaifju means a Seeker of Kaif. He starts by seeing other

people appreciating Kaif, and tries to find it wherever it manifests

itself.

Kaif is used either as an indulgence on its own, or in order

to provoke higher states of consciousness, known as 'the secrets'

(Asrar).

Kaif may be found in any community, at any time, under any

circumstances. It is not bound by language, history, geography.

Certain professions are held to be Kaifdar. They include

those of chief of state, builder, artizan, poet and

designers of all kinds.

Few professions are bereft of Kaif. Certain places are more

difficult for Kaifshinasi.

The very term Kaif has become cheapened, so that people

use it to mean 'This is something I like', or 'I enjoy that', or

'He has presence', or 'This is satisfying, attractive, stimulating'.

You must beware of yourself using this term, and also of those

who use it, so that the coin may not be debased.

Kaif is defeated very easily. It is defeated in its attempted

manifestations by false ideas, by self-esteem, by hypocrisy of

any kind.

There is a danger in Kaif. People who perceive it and

do not respect or honour those who have Kaif, or

respect Kaifdar situations, places, and so on, become

'inverted to themselves'. This is a state in which a

person's bad characteristics become stronger, and

where his self-control becomes less, and where his

hidden unpleasantnesses undermine his very being.

Kaif is in shape and in form, as well as in shapelessness and

formlessness. It lies dormant in places and among people where

it is not perceived for a long time. Then only the introduction

of a conscious Kaifshinas will activate it again in that community

so that it may take its place to help mankind.

Kaif is not confined to humanity, but can be perceived by all

living organisms.

Something which is aesthetically adequate, or emotionally

stimulating can at the same time be devoid of Kaif.

Certain exercises, which vary in accordance with the person,

place and the general situation of his community, enhance

Kaifshinasi.

Kaifmasters subject their students to experiences, related

incidents, objects and other matter which have Kaif, or can

provoke it.

Kaif has a 'moment', called the Dumm-i-Kaif

(Breathspan of Kaif) during which it may be, as it

were, 'inhaled'. The Kaifshinas strengthens and makes

permanent his perception of it by the exercises which

apply to this 'moment'.

In religious, musical and even social ceremonials, a Kaifdar

is present. One of his activities is to 'infuse' Kaif into the

proceedings at a time when uninformed onlookers might assume

that the people are doing nothing, or else are engaged in an

activity (such as a recitation) which is only the vehicle for the

application of the Kaif.

Special Kaif-chambers exist, in which an individual

with the correct preparation may concentrate and

accumulate Kaif, and study it in its manifestations.

In degenerated usage, such Kaif-chambers continue to be used,

sometimes as devotional buildings. More often they are thought

to be tombs, have fallen into ruin because there was no apparent

use for them, or seem to have other applications, such as

kitchens or bath-houses.

There is a well-known watchword: Inna el-Kaii, hadha

el-Saif (Assuredly the Kaif is a Sword).

Hence the word SWORD is often used as a password and

even as a synonym of the working of Kaif.

Objects charged with a certain portion of Kaif are

given, lent and carried by many people who know.

These, like Kaif-chambers, are generally disguised as

something functional, or else are ordinary objects

which have been endowed with Kaif. The vulgar often

confuse this with talismans or charms.

The saying: 'Kaif-alaik!' is a sort of blessing. It means:

'May you have Kaif.'

In Turkey the Kaif-Agha was the individual entrusted

with the royal Kaif. He was a Kaifdar, and generally

assigned a court function as well.

Because its smokers have appropriated the term Kaif to

describe (inaccurately) their sensations, Hashish has become

known as Keef, a mispronunciation of Kaif. There is no real

connexion, of course.


 

MORAG MURRAY was born in Scotland. She has

lived and travelled in Central Asia, Tibet, India and

the Far East. Her autobiography, My Khyber Marriage, 
starting from her marriage to an Afghan chieftain,
established her literary reputation. It was

translated and widely serialised.