David would’ve been age 40 today…suppose is, in memory at least… gone just before 19, just over 21 years ago. Reading in the middle of the night from Edith Stein’s The Science of the Cross, adds perspective on loss. In her chapter on “Spirit and Faith” (reflecting particularly on the work of St. John of the Cross, both Ascent of Mount Carmel and Dark Night of the Soul):
Therefore faith is a totally dark night for the soul. But it is precisely by these means that it brings her light: a knowledge of perfect certainty that exceeds all other knowledge and science so that one can arrive in perfect contemplation at a correct conception of faith. That is why it is said: Si non credideritis, non intelligentis (“If you do not believe, you will not understand,” Is 7:9). [fn 3: See Ascent of Mount Carmel 2.3.2-4 ]
From what was last said, it has not only been made clear that faith is a dark night, but also that it is a way: the way to the goal toward which the soul strives, to union with God. For it alone gives knowledge of God. And how is one to arrive at union with God without knowing him? However, in order to be led by faith to the goal, the soul must conduct itself in the right manner.She must enter into the night of faith by her own choice and by her own power. After having renounced all desire for creatures in the night of the senses, in order to reach God, she must now die to her natural faculties, her senses, and to her intellect also. For in order to reach the supernatural transformation, she must leave behind everything natural. Yes, she must divest herself, as well, of all supernatural goods when God grants her any of these. She must let go of everything that falls into the realm of her power of comprehension. ‘And she must remain in the dark like a blind man, leaning upon dark faith and choosing it as light and guide and not supporting herself by anything she understands or enjoys or feels or imagines. For all this is darkness that will lead her into error or delay. Faith, on the other hand, is above all such understanding, enjoyment, feeling, or imagining.’ [fn 4: Ascent of Mount Carmel 2.4.2-4]
from pp. 58-59 Stein, The Science of the Cross
Looking back at written reflections, this item seems good for reflection:
When You Come to the Land
Halfway to his third-grade class, I lurch at the wheel spotting bare ankles between jeans and sneakers, and feeling the cold rubber brake as on our soles. It’s mid-December. Ice crusts the left-over rain. How can he not know his socks are missing? We can’t blame sleepiness as he’s jabbering away about meteor showers, fishing for a word to catch the ground between exciting and afraid. Some line’s down between head and foot. Did a big storm pass through, snow and wind? Has the ground around him been too harsh? The stares cold inside the house, an icy silence? Oh, perhaps he’s in search of winter’s power, that makes hidden, in the cold, the hope of spring.
I suppose we know (don’t we?) that following the law with resentment isn’t right or good. It’s really not keeping the Law at all. Because in the final rule, the Law is Love. And, at some point, it seems good and right to realize that we’re most unlikely to find our love for God through clenched teeth, pouting like a two-year-old as if we’re having to follow laws that keep us from having fun. Even trying to believe (like adults do) that we know the constraints are for our own good won’t work. This, too, separates us from Love. And it won’t work to play hermeneutical word-games so that a law gets to be whatever we want it to be. It’s not the Law that has to change—it’s the world we live in that spins. “Imaginal,” not imaginary, is a possible name for this, transmuting “idols into icons.”
Sometimes a bit of fog brings appreciation for light, the subtle beauty of it; it’s more than perfect clarity. The opening pages of Tom Cheetham’s Imaginal Love: The Meanings of Imagination in Henry Corbin and James Hillman point into this phoenix, this shifting spectrum that moves us through construction/deconstruction/(re-)creation of reality, cosmos, earth, and heaven.
“It is perhaps the chief merit of Corbin that he can help us, in his own words, to ‘transmute idols into icons’ and so defuse the destructive power of literalism and fundamentalism at the heart, in the imagination. To anticipate: Corbin was a master of the visionary recital, the dramatic narrative, and if we understand what this truly means then we will come to see that Fiction in this great sense is the repository of all knowledge, and all truth. Literal truth is always false…In reality, fiction is the only possible means of expressing the truth…” (pp. 14-15).
As I’m reading into this work of Cheetham, I feel my grounding become a bit tenuous; and while excited in perceiving from his writing a better bridge between Jung and Sufism, I sense more certain positioning as I reach back toward Chittick’s explication and translation of Ibn al-’Arabi (Sufi Path of Knowledge). It seems I’m venturing into remaking my “lived experience” and re-mapping the “real world” with textures of soul and spirit so that the imaginal world revolutionizes the feeling of certainty. Strangely (or not, as I see a similar reporting in Cheetham’s narrative of his journey from secular rationalism to spiritual pragmatism), while reading Chittick (as the current engine in a long train including Corbin’s Creative Imaginationand many other challenging texts as well as life experiences and simply getting older) slowly in order to allow it to absorb into dreams and reflections, something redemptive is happening with the Law.
Instead of succumbing to and indulging in the typical defensiveness that accompanies being confronted with religious laws, I’m taking a few deep breaths, relaxing shoulders, neck, and stomach. With guidance from the masters, let’s imagine the Law not as a burden but instead as a ladder for the spiritual pathway.
“Again we are brought back to the fundamental human imperative: Man is bound by the reality of his own essence to strive after God, who is Good, Light, Knowledge, Being—everything to which he must conform in order to reach his own happiness and felicity. But God is unknown and unknowable, so the only way to reach Him is to follow the Law as He makes it known to us” (p. 291, Chittick).
Instead of fearing the loss of each person’s individual fingerprint identity and destiny, let’s hold in remembrance it’s all given by God, of course. The same Source provides this gift of uniqueness as well as the Law capable of providing unique guidance to the Unity. To us, it may often feel paradoxical: the many and the One. Thus the need for the truth of an imaginal world.
From the time man begins to climb the ladder of ascent (mi’raj), he receives divine self-disclosure in accordance with the ladder of his ascent. Each individual among the Folk of Allah has a ladder specific to him which no one else climbs…However, all the steps of the meanings for the prophets, the friends, the faithful, and the messengers are the same… (pp. 218-219, Ibn al-’Arabi translated by Chittick)
Let’s not expect cheap grace. Stepping on this ladder demands all:
“When man renounces his own individual desire, shrinks from his own ego, and prefers his Lord over all else, then God sets up before him in place of the form of his own soul the form of a divine guidance, a real form from the Real, so that he may walk proudly in diaphanous capes of light. This form is the Law of his prophet and the messengerhood of his messenger. It casts to him from his Lord that within which lies his felicity. (p. 252, Ibn al-’Arabi translated by Chittick)
The call of the spiritual pathway is freedom from imprisonment in idol-worship, both lawlessness as well as false conceptions of the Law. God’s Law is not a one-size-fits-all straitjacket. Failure to grow beyond the literalism of limited conceptions may enforce dogmas that fit the ego-mind but feel cold and harsh. To grow isn’t to become free from the Law but to become free from the ego, to move from a fear-based narrowness, from violent exclusiveness, from joyless rigidity as well as reckless indulgence and addiction, and instead to flow into the imaginal world, the Love.
Muddy. Last night’s dream may have offered this term as a guide to enable a confluence of currents to merge in order to yield revelation, possibly even to offer a continuing semi-substantial base (i.e., mud) for holding my own, or perhaps better for surrendering to the higher Will, whether to stand, sink, or swirl.
One stream, as the previous blognoted, moves along with persistent musing around theodicy: trying to reconcile A with B: A—the existence of suffering and evil in the world, and B—God who is both all-love and all-powerful. That stream carries the force of several overlapping themes and sources including a number of readings relating to the biblical book of Job and extending way back some fifty years to college days when a course that I was taking required our involvement in the theatre production of MacLeish’s J.B. This stream has churned more muddy through certain life experience, particularly in relation to the death of my son fourteen and a third years ago, still weighed in the heart most every day.
And the dream was likely provoked by reading from two quite different genres. From fiction, Iris Murdock’s Black Prince and Owen Egerton’s recent (2017) book Hollow, described in a back-cover review:
“a beautifully strange modern take on the ‘Book of Job,’ populated with haunting and hilarious characters worthy of Vonnegut’s best. A meditation on grief and love, Hollow is simultaneously heart-wrenching and laugh-out-loud funny.”
Both of these books pursue existential questions of life and death, love and hate, heaven, hell, here or there, God or not. Such questions cannot be satisfied by anyone, by any way other than the individual living them out.
And still I read because I believe in the “imaginal world” where one wonders about truth, not about facts, but about the True that runs free of literalism, materialism, and the “hardened heart.” Usually these wonderings lead into other kinds of reading focused on spirituality.
Not long before being presented with the muddy dream, I had been steadily reading, ten or so pages a day, in Frithjof Schuon’s The Eye of the Heart: Metaphysics, Cosmology, Spiritual Life (copyright 1997). From his final section, I was trying to absorb as much as possible of the revolutionary ideas, revolutionary because he turned keys to the kingdom upside down. Fear turns to perfection in overcoming evil. And, what of Love?
“… its most direct expression is the contemplation of the Divine Perfections which may be designated synthetically by the term ‘Beauty.’ This perspective of love is situated beyond fear and negation: instead of having painfully to reject the world on account of the ephemeral and deceptive nature of its always limited perfections, love, on the contrary, attaches itself to the divine Prototypes of these perfections, so that the world—henceforth emptied of its content, since this is to be found again infinitely in God—will be only a play of symbols and an accumulation of husks, and thus will have no further hold over man.” (pp. 170-171)
The dream was not dramatic but perhaps just a hint to notice. Sometimes the important things turn more subtle. In the dream, a new system became available; perhaps it involved an improvement in teacher evaluation. The interesting aspect was that it could only be accessed by persons who already had in place a certain level of sophistication in their practice. The term applied to the more developed system was “muddy.” In the dream, I was surprised to hear that term because I had just encountered it somewhere else—perhaps an echo from the reading?
In waking, perhaps still in the between space, I wondered if the reading from Schuon might only be accessible to persons who had in place a muddy readiness that’s built by certain life experience, also by reflection, and by (to use Schuon’s title for this final section of his book) “Meditation” in The Eye of the Heart.
“… if [Beauty] is most immediately graspable in the created, it is, conversely, the most difficult aspect to grasp in the Uncreate. If God’s Beauty were as easily accessible as that of creatures, the apparent contradictions of creation—the sufferings that we consider to be unjust or horrible—would be resolved of themselves, or rather, they would vanish away in total Beauty… When we look at the sufferings of this world, we must never forget that God compensates them infinitely by His Beauty; but this is beyond rational demonstration.” (171-2)
Approached from this world especially with expectations of rational demonstration, the problem of suffering will appear “as clear as mud.” But if a sufficient foundation is built, life experiences and questionings which otherwise risk mind-splitting and heart-breaking may instead take one further on the the path or in the river of Love and Truth, Beauty, and the other names of God as they swirl eventually into the One.
By March of 2018, I’d just about enjoyed enough of my first year of retirement doing nothing. Also we'd had about enough of winter. So we put together a plan, and on the 14th of that month we set out on the adventure to see our good friends who had moved away some three months earlier. In addition to spending time with them in Abiquiu, New Mexico, we’d arranged to see the Grand Canyon (where I took over 100 photos), Monument Valley (400+ photos!), and on the return trip planned to visit with family in Texas and South Carolina. As noted in the video,
we followed the advice of Robert Burns to change plans along the way: “The best laid schemes o' mice and men/ Gang aft agley” (from “To A Mouse”).
Returning home, remembering the experiences, reviewing photos taken on the trip, and reading more about O’Keeffe, my reflections seemed to spiral around the Beloved, the soul, and b/Beauty. The capacity to enter the imaginal world happens as our soul takes form in the canyon beauties: the stone and earth formations, the trees and plants, as well as the creatures like the Evening Grosbeak that appeared in Bandelier National Monument Park.
Beauty in a dry, seemingly hostile environment, offers insight; perhaps more than thought, the experience and presence there feed more feeling for the fusion of jamal/jalal, the gentle inseparable from the hard, lovely interwoven with severe, both familiar and mystical, the One. It’s the rose, the lily, the cactus blooming that glows because it celebrates the union with the thorn, the skull, the dark mystery. Love draws the human into the divine.
Some changes we made to the planned itinerary can be attributed to the influence of an emerging fascination with the artist Georgia O’Keeffe. We found ourselves following the O’Keeffe track around Abiquiu, into Ghost Ranch, the White Place, Santa Fe, and Palo Duro Canyon. Back home, her art continued flowing from books such as:
* Georgia O’Keeffe by Charles C. Eldredge
“O’Keeffe’s work had, from her earliest days as a professional artist, elicited comments like ‘revelation.’ When Alfred Stieglitz first encountered her abstract drawings in 1916, he responded immediately to their power. As recalled by one witness to the moment, ‘They were a revelation to him.’ . . . William Fisher, for example, praised the ‘mystic and musical drawings,’ which he likened to religious ‘revelations’ in their ‘cosmic grandeur.’” (p. 13)
* Lovingly Georgia: The Complete Correspondence of Georgia O’Keeffe & Anita Pollitzer edited by Clive Giboire.
“Not only is [O’Keeffe’s painting] a piece of consummate craftsmanship, but it likewise possesses that mysterious force, that hold upon the hidden soul which distinguishes important communications from the casual reports of the eye.” (quoting Lewis Mumford, p. 295)
* Georgia O’Keeffe by Georgia O’Keeffe
“It is surprising to me to see how many people separate the objective from the abstract. Objective painting is not good painting unless it is good in the abstract sense. A hill or tree cannot make a good painting just because it is a hill or a tree. It is lines and colors put together so that they say something. For me that is the very basis of painting. The abstraction is often the most definite form for the intangible thing in myself that I can only clarify in paint” (p. 88).
I wonder how those of us who do not paint or dance or play music deal with clarifying “the intangible thing.” The feeling for that marks a true sign, doesn’t it? I believe it’s the guiding inspiration that draws each person to participate in his and her life as an artist.
Perhaps for me it’s doing photography especially when further expressed in digital media to play out a theme. “True Signs” swirls together art, photography, music, and words to explore the way I reach for and into relationship with the divine.In producing the digital media project, I found myself wondering if the purpose of an artist, at least for me in this moment, points toward revelation; an artist aims at developing consciousness that is increasingly sensitive to and responsive to signs of God. How might our knowing, our evolving consciousness, attune more poignantly into the inner and outer presence of the divine?
Tracking signs of God is scarcely a new thing. About a thousand years ago, Hamid al-Ghazali opens The Alchemy of Happiness:
“Knowledge of self is the key to the knowledge of God, according to the saying: ‘He who knows himself knows God,’ and, as it is Written in the Koran [41:53], ‘We will show them Our signs in the world and in themselves, that the truth may be manifest to them’” (Trans. Claud Field, p. 17).
The Study Quran links this passage with Q 51:20-21 “And upon the earth are signs for those possessing certainty, and within your souls…”
As happens often with the Qur’an, we hear echoes of other religious texts:
* Psalm 19 on the handiwork of God: “day after day they pour forth speech; night after night they reveal knowledge…”
* Isaiah 7:11, “Ask a sign for yourself from the LORD your God; make it deep as Sheol or high as heaven.”
* John 2:11, “This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him.”
* Matthew 16:3, “And in the morning, 'There will be a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot discern the signs of the times?’”
The mystic Rabia expressed her relationship with the divine presence:
“O Lord, I have never listened to the sound of animals, or the movement of trees, or the murmur of water, or the song of birds, or the sitting in the shadows, or the sound of the wind, or the echo of thunder, but I have seen them as a sign of Your Oneness showing me that there is nothing like You.” The Knower of Allah, Rabia al-Adawiyya
Contemporary historian of religion, Diana Butler Bass,elaborates the importance of persons today shifting consciousness in order to realize the presence of the divine.
“Roiling around the planet is a shifting conception of God…unmediated and local, animating the natural world and human activity in profoundly intimate ways…the personal, mystical, immediate, and intimate is emerging as the dominant way of engaging the divine. What was once reserved for a few saints has now become the quest of millions around the planet—to be able to touch, feel, and know God for one’s self.” (Grounded, p. 9)
“Where is God? . . . The grounded God is a God in relationship with space and time as the love that connects and creates all things, known in and with the world. . . . God is not above or beyond, but integral to the whole of creation, entwined with the sacred ecology of the universe.” (Grounded, pp. 10, 25)
In reading Grounded, in reflecting on O’Keeffe’s art, through meditating on sacred text, and while remembering the experiences of our journey, I’m wondering about the application of soil quality (ranging from fertile to depleted to rebuilt) in relation to the stuff a human has that is comparable to the soil, the earth. Is it helpful to consider our “ground” for consciousness in this sense? In addition to the purification process, there is also the rebuilding. Consciousness, like earth, has been decimated by erosion and poor management; but it’s reassuring to experience rebuilding it. Purified and rebuilt consciousness provides the ground for discerning the signs of God. Upon this fertile ground, God-consciousness can be built.
photo from when Joseph & Leg’cy first partnered up, circa 2007. Taken & framed by beloved Belqis.
The Religion of Love pretty much says it all, and at the same time leaves one free-falling, ecstatic, as if intoxicated, calling for imagery of taverns, love-making, and (especially for me) horses.* The Persian mystic poets leave me breathless that way. From a random page of Hafiz:
“…From the demonic rival, I take refuge in my own God;/ For the sake of God, that gleaming star might grant some help.// If your black eye-lash has our blood in its sights,…/ When you set your cheek alight, you burn up the heart of a world…” **
Avery’s footnote to “cheek” states:
“The “cheek”, izar (also rukh ): Shabistari defines the cheek as the stage on which the Divine Beauty is revealed. The cheek is the jamal, the beauty of God, the vestibule to God’s jallal, His Glory and Power. The cheek is the Divine Essence manifested in its names and qualities.” **
This wonder-full especially happens when life-experience throbs deep in the heart and calls up in its inimitable, undeniable way: “Truth!” Within each individual, a feeling that eludes the meaning-making of the schooled-mind waits to be owned and known through the heart. It may have to wait a long time, to the end of time? Searching out, forging a good connection with passion deserves high priority.
Natural horsemanship requires collection.While driven by passion, my horsemanship demanded many years of riding and groundwork before I could claim to be true the subtle vibrations that my body had long known but could not get through to my conscious knowing because the schooled mind refused to yield. I say “schooled-mind” because Reason must not be devalued. The mind, when cleaned, plays a crucial role in discerning the path. It’s when a person’s thinking (or any other function) presumes to know more than God that it has to be dethroned by surrender. David George Haskell gives a marvelous example of this: “Lichens master the cold months through the paradox of surrender” (The Forest Unseen, p. 4; for elaboration, see These Frosty Woods). ***
Usually, perhaps optimally, in order to feel heart-resonance fully, the surround space stands still, silent, as if bowed, waiting to be witnessed. Yet in a rushed, distracted world, this deep-bass-voiced “Amen” from a Hallelujah chorus risks never being heard. That’s why I look long into the winter woods, the patient leaves, gold-toned, drawing me further and farther in.
It’s remembering dreams, both kinds. For me (as in Good Stories), it’s also returning to traditional tales, allowing old ones to come true again, at any moment, as they tell the meaning of otherwise inarticulate experience.
"All the tales of great lovers and the fables of the heroic champions of yore thus become part of the soul’s psychohistory. They pertain to the inner journey of the poet…These are not legends, but living facts of the heart that appear constantly in their verse; they are, as Emily Dickinson says, ‘Bulletins all Day from Immortality’. . . in the Religion of Love such circumstances fill the mystic’s presential awareness. These legends are tangible issues of the present moment that facilitate the lover’s pursuit of Eros, food for his soul that he consumes hoc tempore in the pursuit of knowledge, goodness and beauty, which incite him to excel in the only serious sport: Amor. "Husayn Ilahi-Ghomshei, pp. 100-2.****
When passion marks the pathway, the meaning of “God is love” continues to unfold. Even heartbreaks trace the mystery, perhaps more than the good times. Jesus is alive in any religion that has Hafiz.
"Likewise, the Sufi poets consider the appearance of Jesus as an ever reoccurring event sustaining them in the present, using in this context the metaphor of the Messiah’s breath of inspiration’ (dam-i masih). Hafiz alludes to this in two verses: ‘Love’s physician is compassionate and endowed/ With the breath of Jesus,/ But whom should he assuage/ If you are without pain?’and ‘To whom may I relate such a subtlety?/ She killed me—my stony-hearted mistress,/ Yet possessed the life-giving breath of Jesus.’ "Husayn Ilahi-Ghomshei, pp. 101-102. ****
When I trace passion’s pathway, I re-see my falling in love with horsemanship as it revealed the delicacies of power, more through the body than the mind. Another touch comes in the tender yet ecstatic touch of Beauty that clicks any second in the shutter release of a camera open to the master artist’s palette. The Beloved appears in the faces of whatever lines have been pre-formed in each human’s origin. From Husayn Ilahi-Ghomshei’s section “The Primordial Disposition of Man and the Religion of Love”:
"According to the Qur’an, man was created with an ‘original disposition that God instilled within him’ (fitrat Allah ) and formed with a ‘fundamentally immutable God-given nature’ (la-tabdil li-khalqi’illahi , Q30:30). Basing themselves on this evidence from their holy scripture, Persian poets drove this classical theolgical doctrine up several theosophical notches higher, maintaining that man’s nature had been already moulded and framed to develop according to the nature of the divine attributes of Beauty, Truth and Goodness, and inclined to follow the ‘Straight Path of Love and Mercy’ (‘ishq, mahabbat, rahmat ) long before birth."Husayn Ilahi-Ghomshei, p. 87 ****
In last night’s dream, I set a herd of horses free but with insufficient preparation for their safe passage to the intended pasture. Perhaps the dream meant to guide me toward providing context around the metaphors of intoxication: the tavern, the love-making, fast horses. My first taste of riding came in cantering narrow woodland trails and ducking branches. It was intoxicating and served to hook me. Without the wild taste it’s unlikely I’d have dedicated myself to a ten-year discipline of riding slow circles in arenas that was necessary for me to develop and to trust “feel.” I don’t recommend riding wild, and I no longer drink alcoholic beverages. Such experiences and images are meant to be contained and translated into the Religion of Love.
"If we approach the transcendental significance of some of these symbols, how the process leading to the sublimation of these metaphors occurred—and thus the raison d’etre sustaining them—is easy to discern. The phrase ‘it is delightful to be mad’, for example, poetically speaking conveys a self-evident sense. Understood spiritually, however, the phrase makes no sense whatsoever unless we understand it to imply a madness above and beyond reason, rather than below reason: the lower, irrational—psychotic—insanity. Likewise, the expression ‘the joys of intoxication’ makes perfect sense to every secular sensibility attuned to wine’s bacchanalian pleasures. But to the philosophical temperament focused on progress in the spiritual life, it makes sense only when it refers to the drunkenness that contemplation of the Beautiful inspires—or, as the Sufis say, the ecstatic rapture that the sight of the beauteous visage of the Cup-bearer (saqi ) rouses in the beholder—stimulating intoxication without any hangover. In the same vein, the joys of freedom extollled by the Sufi poets involve their liberation from the vices of greed, anger, pride and emancipation from the vanity of ambition for honours and high rank…That wanton witness-of-beauty (shahid-i harja’i ) celebrated in Sufi mystical poetry is that icon of supreme loveliness, whose ravishingly attractive countenance is everywhere reflected, both in man and nature alike." Husayn Ilahi-Ghomshei, p. 92 ****
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* Although I’m not finding it as evident in Lewisohn’s volume on Hafiz, references to horses and riding are abundant in the Persian mystic poets. For example, see Riding from Passion to Compassion. Also, as I progress into the next chapter inHafiz and the Religion of Love, “The Erotic Spirit: Love, Man and Satan in Hafiz’s Poetry” by Ali Asghar Seyed-Gohrab,pp. 107-121, I find reference to Ahmad Ghazali: “Love exists first in an unadulterated form which flows to existence from God. Lingering on the border of existence, love waits for the human Spirit so that it can come down to the world. In Ghazali’s metaphor, the Spirit is depicted as the steed of love, which transports love to the earth. Here on earth, love assumes many faces—sometimes it is a sensual love, sometimes love between parent and child, and so on—but ultimately love seeks to return back to its place of origin. In its return journey, love is the steed and spirit is the rider, bringing love to its original abode” (p. 110).
** Peter Avery, “Poem VI,” p. 27 in The Collected Lyrics of Hafiz of Shiraz, Archetype, 2007. For a more accessible sampling of Avery’s translations, see Hafiz of Shiraz, translated by Peter Avery & John Heath Stubbs, 1957/2003. Also, Angels Knocking on the Tavern Door: Thirty Poems of Hafez. Robert Bly & Leonard Lewisohn. HarperCollins, 2008.
*** David George Haskell, The Forest Unseen, 2012.
**** Husayn Ilahi-Ghomshei’s chapter “The Principles of the Religion of Love in Classical Persian Poetry,” translated by Lewishohn in Hafiz and the Religion of Love, pp. 77-106. The ghazals that are quoted come from Hafiz, Khanlari’s ed., #182 and #59. These ghazals, in complete form, can be found in The Collected Lyrics of Hafiz of Shiraz, translated by Peter Avery, #182 on p. 242 and #59 on p. 96.
“Your True Life,” Rumi’s poem for the day, begins: “As you start to walk out on the way,/ the way appears” (Dec 26 in Coleman Barks’A Year with Rumi).
A big step for me (and I suppose for most everyone) involves personal embodiment of “career,” a term whose etymology appropriately points toward “road,” “racecourse,” or “wheeled vehicle.” Today’s “true life,” for better and worse, comes not just in walking, but in riding and racing.
My teaching career culminated in a course, Good Stories: Teaching Narratives for Peace & Justice.I loved teaching it, the class limit of 60 persons always filled, and it usually had a wait list of over a hundred. After teaching the course about fifteen times over the past six years, I’m still pondering the essence, the primary aim, and the secret.
As 2017 wanes down to its close, while in my first year of retirement, I’m walking my way into more understanding and appreciation of Good Stories and True Life. This week, “the way appears,” in part, through a Christmas gift book from the top of my wish list, Hafiz and the Religion of Love. Leonard Lewisohn (who edited the book) articulates “the language of the invisible” and the almost impossible, although crucially vital, task of integrating “mythopoesis” into the “mental furniture of modern man.” His explanation of this aim resonates so tellingly with my experience of Good Stories.
“Albeit immanent in popular consciousness, most of Hafiz’s mythopoesis—his language of analogy and capacity for thinking in symbols—is no longer part of the mental furniture of modern man. The aesthetic premises of his poetry are incomprehensible within the conceptual framework of modern anti-art movements such as surealism, minimalism, abstract expressionism or ‘pop’ art, for the principles of his spiritual vision, being heart-based and focused on presential knowledge (‘ilm-i hudhuri), are completely alien to the presuppositions of the modern materialist society of the West. . . The central aim of the chapters in this volume is to enable contemporary Western students of classical Persian poetry to reconnect with that lost symbolic universe and hopefully re-initiate themselves into the mundus imaginalis of Hafiz and the entire galaxy of Persian poets who spoke his ‘language of the invisible’. . . In modern literary studies and critical theory, especially in the contemporary West, the vertical purport and spiritual import of his symbolic imagery by and large are deliberately neglected, and the esoteric doctrines and metaphysical teachings inspiring his verse are treated as irrelevancies.” pp. xxi-xxiii
About the same time (around 2007) when Lewisohn and colleagues were drafting and presenting their conference papers that turned into Hafiz and the Religion of Love, I was developing the Good Stories course. If I had been able to articulate it, my central aim could have been worded as Lewisohn powerfully phrases it: “to reconnect with that lost symbolic universe and hopefully re-initiate themselves into the mundus imaginalis.” Perhaps it’s just as well, because if I had included those words on my course proposal the chances are pretty good that it would have been rejected by the university’s course approval process, “treated as irrelevancies.”
Recent political events prove to me the consequence of our failure to nurture spiritual vision, heart-based knowing and caring. The sober intellectual lacks the capacity to counteract the ego-centered dystopia because cold rationalism fails to offer sufficient attraction against sensual materialism. In a strange way, the tavern and the house of love (primary images in Hafiz and other classical Persian poets) show closer affinity for the path to God than the strict legalistic rigidity cut by fundamentalist religions. Because approaching God surpasses human mind and body, the metaphysical stretch found in symbolic expression has to be called forth.
Without this nurturing, the imaginal world disappears. Without mundus imaginalis* we lose the courage, vision, and strength to engage in social justice; these qualities are essential if we are to repel the self-centered tyrannies from within ourselves and from others. In language carried by the scriptures and prophets of our major religions, this loss can be related to the “hardening of the heart.” Teachings on this topic are abundant and a few samples follow:
* In the Judeo-Christian scriptures, statements about God hardening the heart occur at least fourteen times.The prime case involves Pharaoh dealing with the plagues.
If it’s God who hardens the heart, we wonder: Are humans absolved of moral responsibility? What if we do not wake up and “walk out on the way”? Are we freed from responsibility to teach the discernment between good and evil?
* Persons who are exploring the “hardened heart” explain the human part:
“When it says that the Lord made Pharaoh’s heart hard, the meaning in the internal sense is that Pharaoh himself made his heart hard. . . The evil that is attributed in the Bible to the Lord actually has its origin in human beings.”
* From an Islamic perspective, we find the responsibility to “soften our hearts.”
In my view, the hardened heart relates to the failure to compose and engage the mundus imaginalis.* A person with a hardened heart has limited or no access to the eye of the heartand sees instead through the rational mind with a consciousness dominated by ego, the power drive, and materialism. The capacity for imagination (for a person having the hardened heart) has been corroded by sensationalism featured in media that are driven by gratuitous sex and violence. Imagination has been polluted. The higher calling demands that we continue to purify, resurrect, and re-create.
Spiritual teachings have hardly been remiss in stating clearly that humans are wrong to place too much value on material possessions. “The love of money is the root of all evil.” How could it be put more plainly?
When persons have hardened hearts and do not feel the problem in accumulating money in order to buy bigger houses, faster cars and phones, and other forms of instant gratification, a wake-up call may be in order. If “love” has deteriorated to getting applause, being admired for display of wealth, and feeling better than others (sexism, racism, superior-religionism, etc.), perhaps God has to harden the heart so that it can break before death ends the opportunity to bow before the Divine. If persons cannot see discrimination, hate, and ego-centered acts as opposed to God’s will, then the mirror of their heart might be shown in a ruler dominated by ungodliness. That seems to be the classic Pharaoh story, timeless, acted out once more.
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* For elaboration on mundus imaginalis, see Henry Corbin.
For example, he says:
"At the beginning of each narrative, the visionary finds himself in the presence of a supernatural being of great beauty, whom he asks who he is and whence he comes. Essentially, these tales illustrate the Gnostic's experience, lived as the personal history of the Stranger, the captive aspiring to return home. (from p. 2)
As a result of internalization, one has moved out of external reality. Henceforth, spiritual reality envelops, surrounds, contains so-called material reality (from p. 4)
We realize immediately that we are no longer confined to the dilemma of thought and extension, to the schema of a cosmology and a gnoseology restricted to the empirical world and the world of abstract intellect. Between them there is a world that is both intermediary and intermediate, described by our authors as the 'alam al-mithal, the world of the image, the mundus imaginalis: a world that is ontologically as real as the world of the senses and that of the intellect. This world requires its own faculty of perception, namely, imaginative power, a faculty with a cognitive function, a noetic value which is as real as that of sense perception or intellectual intuition. We must be careful not to confuse it with the imagination identified by so-called modern man with "fantasy", and which, according to him, is nothing but an outpour of "imaginings". " (from p. 5)
to strike the perfect match for the intended person
igniting the moment of illumination, perhaps.
But would Book Five of Rumi’s Mathnawi pour
the “illimitable fountain”* without the preparing four,
flowing within; as if all books burn, the truth return?
Else the rider, already seated on the horse,
asks, “Where is the horse?” A person thirsts
though knee deep in the stream. An oceaned pearl
in search of the sea. Bewildered of God,
the only direction remains wonderment.
* In Nicholson’s translation, about line 1072 of Book V.
When desire burns too low, the fire goes out. Tending the spirit depends, essentially and finally, on that variant of desire called love, ineffable, beyond-words, breath-stopping, a consuming fire that burns off all the external inauthenticities because to know oneself is to know one’s Lord. [See, for example, Chapter 1 in Al-Ghazali’s Alchemy of Happiness (Claud Field’s translation, pp. 17-23).]
When motivated by external forces (such as the condition often characterizing graduate school’s assigned readings), it’s easy to develop the habit of skimming a “Preface” or just skipping ahead entirely to get to the real chapters in a book. While that’s the way I used to read twenty years ago (truth be told, grad school was closer to fifty years ago), now I’m drawn to giving close attention to the introductory material, especially when a book is being revised after a span of time. A good preface reveals contextual particulars needed if an individual is to absorb and appropriate the teaching across the external to the internal.
For example, Carl Ernst gives a Preface to the 2011 Edition in his book Sufism (published in 1997 as The Shambhala Guide to Sufism). He says the book has found a home among diverse readers and speculates it might be because it “illustrates the tension between the outsider and insider approaches to understanding religion” and adds “What is offered here does not pretend to be an esoteric revelation” (p. xii).
Maybe I was in the next sentence or paragraph when I realized that something had clicked. Except it wasn’t a “click” or any other sound but more like a scent or a slight breeze easily missed or a sense of resolution. It’s a subtle sensation that I’ve come to hold in high regard. Maybe it’s a visitation or a knowing in the heart instead of added head-knowledge that’s isolated from the more integrated knowing in head/body/spirit. Anyway, I paused to reflect, to look back, and to wonder.
Perhaps the offering involves a more articulate discernment. I’m a person who thrives on the fusion of not-yet-connected, almost smoldering, bits of meaning; my work/play space looks littered with books on spirituality, horsemanship, folklore, mysteries, poetry, and more. Any additional clue that guides to the treasure is more than welcome.
That’s what came in. If I were to put the gift into words, it would say something like, “Listen, bud, you should be able to recognize which of these books is dedicated to the inner journey. Don’t waste time with ones that focus on the outer stuff. Pay attention because some are tricky and use esoteric terms, but they don’t really know what they’re talking about.”
Sometimes words fail the test of personal experience. Remember the three levelsof certainty (hear about, witness, and live it). Push for that fire-tested truth. Thresh out the non-GMO grain from the fake and the chaff. And remember the risk of drowning in books. Always be on alert for a sign to put all books aside and fall into wonder.
Certainly the languaging that the mind brings to experience can advance understanding and can sometimes power future action, but thinking can also be imperious and can shut down other knowing, especially from within, from the "eye of the heart" (also in the passage from Book V). Having been humbled many times in the riding arena where “feel” for “true unity”knows far faster, more sure than thinking, my mind’s tendency to presume to dominate has been corralled a bit. Rather than attempt to force closure or containment, bewilderment, in a special tone, may be the homing signal.
