Sufi Terminology

Excerpts from the Annotations to The Sufis by Idries Shah:


ASCENT

There are four major "conditions" of man. All mankind is
in one of these. In accordance with these conditions, the
individual has to have his progress planned. He will behave
in a different way, may appear a different person, will take
decisions, according to the condition and the degree of that
condition which he has attained. Not everyone reaches every
stage of every condition, according to Sufi doctrine. The
difference in Sufi formulation will depend upon the existence
of conditions of this kind, their completeness, and
their relationship with all humanity. Shah Mohammed
Gwath, in Secrets of the Naqshbandi Path, expresses the
conditions in religious terms:


1 . Humanity (nasut), the ordinary condition .

2. On the Path (tarika), equated with "angels" in the
cosmic sense.

3. Force, equated with what is called "power"
(jabarut), or real capacity.

4. Absorption (lahut), referring to the condition of
"divinity" in another sphere.

The individual Sufi is concerned with passing from one
stage of conditions to another. The teacher is responsible for
making this possible through the training which he offers.
The Guide is responsible for relating the individual progress
to that of the total needs of humanity. Innumerable techniques
and activities of the Sufis ultimately relate to the
application of this concept .




CONSCIOUSNESS


The communication between minds which is established by
Sufism has several aspects . By means of the tasarruf exercises,
which "clear" the individuality, there is an interaction
of minds. This is used by Sufis for purposes of healing, and
it is through this technique that most of their inexplicable
cures are effected, aside from the application of simpler
techniques. (See J. Hallaji, "Hypnotherapeutic Techniques
in a Central Asian Community," International Journal of
Clinical and Experimental Hypnosis, October, 1962)


Jung's theory of the collective unconscious is expounded by the
Spaniard Ibn Rushd (1126-1198). It was also often referred
to by Rumi, and its meaning and force are subjects of Sufi
specialization. Rumi notes that this phenomenon is one of a
higher consciousness: "Animality has division in the spirit;
the human spirit has one soul." This is generally referred to
as the "great soul."



DEATH AND REBIRTH


The theme that man must "die before he dies" (Mohammed)
or that he must be "born again" in his present life is to be
found in very many forms of initiatory observance. In almost
all cases, however, the message is taken symbolically,
or is commemorated by a mere mime or ritual. The Sufis,
believing that they preserve the original sense of this teaching,
mark the three main grades of initiation with a "death"
process. In this, the candidate has to pass through certain
specific experiences (technically termed "deaths"). The actual
initiation ceremony merely commemorates this happening,
and does not simply dramatize it as a symbol. The
three "deaths" are :


1 . The White Death

2. The Green Death

3. The Black Death


Leading up to the spiritual experiences referred to as
"deaths" are a series of psychological and other exercises
which include three outstanding factors:


1 . Abstinence and control of physical functions.

2. "Poverty," including independence from material
things.

3. Emotional liberation through such exercises as overcoming
avoidable obstacles, and "playing a part" in order to
observe the reactions of others.


Discipleship under a master follows a special pattern in
which the Seeker is given opportunities for exercising his
consciousness of these three stages . Since Sufism uses the
normal organization of "the world" as a training ground, the
three "deaths" always involve specific enterprises carried out
in human society, leading to the spiritual experiences
marked by the three "deaths" and successive "rebirth" or
transformation which results from them .


ELEMENTS OF SUFISM


The Ten Elements of the Sufis refer to the framework of
individual effort within which the Seeker gains the potential
to become awake, or alive, in the greater dimensions which
lie outside familiar experience. El-Farisi has listed them
thus:

1 . Separation of unification.
2. Perception of audition.
3. Companionship and association.
4. Correct preference.
5. Surrender of choice.
6. The rapid acquisition of a certain "state ."
7. Penetration of thought, self-examination.
8. Traveling and movement.
9. Surrender of earnings.
10. Lack of acquisition or covetousness.


Sufi exercises and training are based on these Ten Elements.
In accordance with the need of the disciple, the
teacher will choose for him programs of study and action
which give him the opportunity of exercising functions summarized
by these Elements. These factors are therefore the
basis of preparing the individual for the development which
he could not otherwise sustain or perceive, let alone attain.


LATAIF


The activation of the special Organs of Perception (lataif )
is a part of Sufi methodology analogous to, and often confused
with, the chakra system of the Yogis. There are im-
portant differences . In Yoga, the chakras or padmas are conceived
as physically located centers in the body, linked by
invisible nerves or channels. Yogis generally do not know
that these centers are merely concentration points, convenient
formulations whose activation is part of a theoretical
working hypothesis. Both Sufism and Christianity of an
esoteric sort preserve a similar theory, combining it with
certain exercises. The succession of colors seen by the
alchemist in the Western literature can be seen as referring
to concentration upon certain physical localizations if we
compare it with the Sufi literature on exercises. This is surprisingly
easily demonstrated, though it seems that nobody
in the West has noticed the connection.


In Sufism, the lataif are located thus : Mind (qalb), color yellow, location left side of the body . Spirit (ruh), color red, location right side of the body. Consciousness (sirr), color white, location solar plexus. Intuition (khafi), color black, location forehead. Deep perception of consciousness (ikhfa), color green, location center of chest.


 In Western alchemy, the "succession of colors manifested" is of very great importance. Among the Christian alchemists the succession black-white-yellow-red is very common. It will at once be noted that this succession, transposed into physical equivalents, forms the sign of the Cross. The alchemical exercises therefore
aim at activating colors (locations = lataif) in the
form of crossing oneself . This is an adaptation of the Sufi
method which is thus, in order of activation : yellow-red-white-
black-green. In alchemy, again, the succession is
sometimes given as black (subsidiary gray = partial development
of the black faculty, the forehead)-white (solar
plexus, the second point of the sign of the Cross)-green
(a Sufi alternative for the right side of the chest)-citrine
(left side of the chest, "heart")-red (right side of the
chest). Sometimes, as the second stage, the "peacock"
(variegated colors) appears in the consciousness. This sign,
considered important to the alchemists, is known by the
Sufis as a special condition, not invariable, which occurs
in the mind when the consciousness is flooded by changing
colors or photisms. It is a stage before stabilization of the
consciousness, and can in some ways be compared to color
illusions produced by hallucinogens. The Sufis wear clothing
(often turbans) of the color corresponding to their development
in this special system. Literary students of
alchemy are left fumbling with a mystery which is thus not
complicated if understood in its real meaning.



QALB


The Arabic word QLB is not confined in meaning to the
form QaLB (heart), which is one of its most familiar forms .
In the Sufi sense, QLB is considered to have the following
meanings, all straightforward dictionary derivations of this
triliteral root:


QaLaB to turn a thing upside-down . A reference to
the Sufi dictum: "The world is upside down."

QaLaB = to extract the marrow of a palm tree . The palm
tree, as noted elsewhere, is the Sufi term for baraka and the
magic square of fifteen, which contains Sufi diagrammatic
and mathematical material . The "marrow" is used in the
sense of the essence, vital portion .

QaLaB = to become red. Applied to dates, the product of
the palm. An allegory of a Sufi process, later associated with
the alchemical idea of the "red elixir."

AQLaB = to be baked on one side. Used for bread, and
in a special Sufi sense, denoting a part of a developmental
process of transformation, analogized with turning one
thing (dough) into what seems to be another (bread).

TaqaLLaB = to be restless . Used of a sleeper, turning in
his sleep . Used as a Sufi technical term to describe the un-
certainty felt by the ordinary man who is, according to the
convention used by the Sufis, "asleep."

QaLb = reverse ; invert; wrong side . This is also associated
with "molding" and a matrix (QALiB), the formative
apparatus.

QaLB = heart, mind, soul ; intimate thought; marrow,
pith; best part. Also used in the compound phrase qalb el-muqaddas, literally "the Sacred Heart," meaning the part of
mankind which partakes of the essence of divinity.


The letters Q + L + B add up to 132, equal to the name
Mohammed (M + H + M + M + D), the Logos or essence
of Mohammed. Thirty-two plus one hundred (Q)
make up one third of the total of divinity, the "ninety-nine
names of beauty."



QUTUB


This is the reputed invisible head of all the Sufis. The word
literally means the Magnetic Pole, Pivot, Polestar, Chief.
Transposed into figures, it totals 111-the thrice-repeated
unity, the threefold unity, the threefold affirmation of truth,
which is a unity. If this is split up into 100, 10, 1, and sub-
stituted, we get the letters Q, Y and A. The word QYAA,
spelled from these letters, means "to be vacant, voided ." It is
the vacant, voided, purged "house" into which the baraka
descends (the human consciousness) .


REMEMBERING


The word dhikr (pronounced in non-Arab countries as
zikr) refers to certain exercises carried out from the beginning
of dervishhood . Basically the word means "remembrance,"
and the sense is of remembering, commemorating,
invocation . "Remembering" is now also defined as the basic
term for the religious activity of dervishes. The first stage
is remembering oneself, after which the function shifts to
one of harmony with the greater consciousness. The disciple
has to remember or recognize himself in various ways, shedding
this exercise in this form very early, or it becomes an
"undesirable cause." Some imitators of Sufism, seeing Sufi
assemblies, have copied this technique . The great Hakim
Sanai warns against too much remembering, pointing out
that it is used only at the early stage...


"Remembering exists not except in the way of struggle;
Remembering, repetition is not to be found in the assembly
of experience." (The Walled Garden of Truth)



ROSE; ROSICRUCIAN; ROSARY


The Christians adopted the rosary from the Saracens . In so
doing, they translated the word el-wardia (literally the
reciter) by another word, almost the same in the original
sound, a word standing for "roser," or "rosary." The full
Arabic term for the rosary is el-misbat el-wirdiat (the
Praiser of the Reciter or of the Drawing Near) . This term
(WRD) is a special technical term for the special exercises
of the Sufis or dervishes . The Catholic rendering into Latin
is not so much a mistranslation as an adoption of the Sufi
poetic (or almost heraldic) method of using a similar word
to create a picture. Hence the word wird (dervish exercise)
was used by the Sufis poetically as WaRD (rose). A similar
development took place with the term "Rosicrucian." This
is a direct translation of the root WRD plus the word for
"cross" in Arabic, SLB. In its original meaning, the phrase
means WRD (exercise) plus SLB-"to extract the marrow .."
Hence it is only incidentally that SLB (which also means
"cross") occurs in the phrase "Rosicrucian ." Taking advantage
of this coincidence or poetic juxtaposition, the Sufis do,
however, say, "We have the marrow of the Cross, while the
Christians only have the crucifix," and similar phrases. This
loses its meaning in translation .


 A whole dervish Order (that of Abdul-Qadir el-Jilani) is formed around the idea of Rose in this initiatory sense, and its founder is called the Rose of Baghdad. Ignorance of this background is responsible for much useless speculation about such entities as the
Rosicrucians who merely repeated in their claims the possession
of the ancient teaching which is contained in the
parallel development called alchemy, and which was also
announced by Friar Bacon, himself claimed as a Rosicrucian
and alchemist and illuminate. The origins of all these
societies in Sufism is the answer to the question as to which
of them did Bacon belong, and what the secret doctrine
really was. Much other Rosicrucian symbolism is Sufic.
Martin Luther used the Rose, Cross and Ring (Sufic halka
group) in his emblem. This must have been supplied to him
by an initiate Sufi.



SEVEN MEN


Sufi development requires the Seeker to pass through seven
stages of preparation, before the individuality is ready for
its full function . These stages, sometimes called "men," are
degrees in the transmutation of the consciousness, the
technical term for which is nafs, breath. Briefly, the stages
of development, each making possible a further enrichment
of the being under the guidance of a practiced teacher, are:


1. Nafs-i-ammara (the depraved, commanding nafs)
2. Nafs-i-lawwama (the accusing nafs)
3. Nafs-i-mulhama (the inspired nafs)
4. Nafs-i-mutmainna (the serene nafs)
5. Nafs-i-radiyya (the fulfilled nafs)
6. Nafs-i-mardiyya (the fulfilling nafs)
7. Nafs-i-safiyya wa kamila (the purified and complete
nafs)


The nafs is considered to pass through processes which
are termed "death and rebirth ." The first process, the White
Death marks the initiation of the disciple, when he starts to
reconstruct the automatic and emotional nafs, so that it will
in turn provide an instrument for proceeding to the activation
of conscience, the second nafs. The adjectives "serene,
fulfilling," and so on, refer to the effect upon the individual,
as well as upon the group and society in general, functions
most marked at each stage.


Significant phenomena of the seven stages observed during
Sufi exercises include these:


1. The individual out of personal control, believes himself
to be a coherent personality, starts to learn that he, like
all undeveloped individuals, has a multiple and changing
personality.

2. The dawn of self-awareness and "accusation," in
which automatic thoughts are seen for what they are.

3. The beginning of real mental integration, when the
mind is becoming capable of operating on a higher level
than was its previous futile custom.

4. Serene balance, equilibrium of the individuality.

5. Power of fulfillment, new ranges of experience not
susceptible to description beyond approximate analogy .

6. A new activity and function, including extra dimensions
of the individuality.

7. Completion of the task of reconstitution, possibility
of teaching others, capacity for objective understanding.


SIMURGH

The simurgh (thirty birds) is the code phrase which means
the development of the mind through "China;" "China"
standing, in both Persian and Arabic, for the concealed
concept of meditation and Sufi methodology. The great Attar
clothes this teaching in an allegory:'

"Once, from darkness, Simurgh showed himself in China .
One of his plumes fell to earth : a picture of it was made
and this is still in the Chinese gallery. This is why it has
been said, `Seek knowledge, even unto China.' If this
feather of Simurgh had not been seen in China, there would
have been no acclaim in the world of hidden things. And
this small indication of his reality is a sign of his glory. All
souls carry the picture of the outline of that plume. And the
matter of his description has neither beginning nor end.
Now, People of the Path, choose this way, and start your
journey."
(Parliament of the Birds, ch. II)

This is merely a concealed way of saying : "There is a
potentiality in the mind of man . On one occasion it became
activated, through a certain form of deep concentration,
and was emulated . Without this there is no potentiality for
development. Everyone has the faculty, in an embryonic
form. It is something connected with eternity. Come, start
upon the Way."


SPIRIT AND SUBSTANCE


According to Sufism, what is generally referred to in religious
terminology as the Spirit (el ruh) is a substance, with
physical characteristics, a subtle body (jism i-latif ). This
substance, as conceived, is not considered to be eternal . It
existed before the corporealization of man (Hujwiri, Revelation
of the Veiled) . After physical death, the substantial
spirit continues to exist, in one of ten forms, each corresponding
to the formation which it has attained during
ordinary life. There are ten stages in this sense-the first
being that of the "sincere," the tenth being that of the Sufi
who has been transformed in nature by his earthly develop-.
ment. The ruh is at times visible.



THE SUFI TEACHER


Within mankind is a "treasure," and this can be found only
by looking for it . The treasure is, as it were, inside a house
(fixed thinking-patterns) which has to be broken down before
it can be found. In his "elephant in the dark" house,
Rumi teaches that "if there had been a light in the house,"
multiplicity would be seen to be in fact unity. Man sees only
pieces of things because his mind is fixed in a pattern designed
to see things piecemeal .

A function of the teacher is to establish this fact to the
disciple. Rumi has made this a subject of a poem: 
Destroy your house, and with the treasure hidden in it
You will be able to build thousands of houses.
-- Mathnawi, Bk . IV . (Whinfield's translation)

The treasure lies under it ; there is no help for it;
Hesitate not to pull it down; do not tarry!
That prize is the wages for destroying the house :
"Man gets nothing he has not worked for."
Then you will bite your finger, saying, "Alas!
That bright moon was hidden under a cloud.
I did not do what they told me for my good;
Now house and treasure are lost and my hand is empty ."


TARIKA, TARIQA


The Sufi wayfarer belongs to a tariqa (TaRIQa), the word
meaning more than Path or Way :

Tariqa = course; rule of life; line, streak ; chief of a tribe;
means; Order of dervishes. The nearest approximation to the
sense of this word is "way" in English-the way of doing a
thing, the way upon which a person is traveling, the way as
an individual ("I am the Way," in a mystical sense).

As with other Arabic triliteral roots, the TRQ root and
its derivatives contain elements associated with Sufism and
the esoteric tradition :

TaRQ = sound of a musical instrument
TaTaRRaQ Li- = to aim at, to wish, to draw near
to
ATRaQ = to remain silent with downcast eyes
TaRRaQ Li- = to open the way to
TaRaQ = to come to anyone by night
TuRQaT = way, road; method; habit
TaRIQAt = lofty palm tree

The use of this word is explained thus in dervish lore:

"The tariqa is the Path and also the leadership of the group,
in which resides the transmission. It is a rule of living, a
thin line within ordinary life, sometimes maintained through
the note of music, expressed visually by the palm tree. The
tariqa itself opens the Path, and it is connected with meditation,
silent thinking, as when a man sits in prayer during
the silences of the darkness . It is both the aim and the
method." [Nishan-Nama (Book of Symbols) of Sufi associations,
by Emir Eddin Shadhili, "The Ardent"]



from The Sufis (1964) by Idries Shah