Seeing with the Right Eyes: Review of Idries Shah Remembered

★★★★★ Tahir Shah (Ed), Idries Shah Remembered.

An Afterword to my own Reading

Like the Sufi mystical tradition that Idries Shah represents, champions, and exemplifies, Shah himself is so multi-faceted that he cannot simply be categorised or pigeon-holed, and perhaps dismissed. There's a tale in the book, containing an idea that crops up again and again, and which applies here: that of the elephant in the dark, an ancient tale that the Sufi Rumi reinterpreted. In this teaching tale, either several blind men are led into the presence of an elephant or sighted people are led to an elephant in the dark, a creature that they know nothing about. One feels its tusk and declares that it is a spear; another touches its ear and declares it a fan; a third is adamant that the tail is a rope; another that its belly is a barrel; and yet another that its sturdy legs are pillars. None of these men “see the whole picture”, the reality. This task of recognition is perhaps made all the more difficult because the externals of the Sufi teachings have throughout history been adapted to suit the current time, place, people, and circumstances, and the tradition's proponents have correspondingly adapted their methods in the face of necessity. Additionally, in Shah's own case, he went to some lengths to strip away cultural accretions around the precious gem or kernel that is Sufism, to the consternation of numerous Orientalists, religionists, and those wedded to exoteric tradition.

The Divine Emanations

For as long as he could remember, a man had been convinced that he was privy to divine emanations, but he could never quite pin down what they were or where they came from. They just seemed to arise as if from nowhere or arrive on the wind. And so obsessed did this man become, that he left his family and his job and set out one day to find the source of the emanations, travelling far into the mystical East.

He went from one wise man or woman to another and sat in their presence and enjoyed their rich hospitality for countless hours and from time to time he'd sense the divine emanations as they arose and say: “There you are! Did you, such a wise man, not notice that? That's what I was trying to explain to you: the Divine Emanations! That is what I seek.” But time and time again, the wise men and women would merely shrug their shoulders and shake their heads, apologizing that they could not be of assistance to the man in this matter, and he would leave their company to carry on his noble quest.

And then one day, this man came to the door of a Sufi – indeed the door of the Teacher of the Age. And no sooner had he finished the particularly rich and spicy meal that his host offered him and had begun to explain to him his great desire to sit in the presence of the source of the Divine Emanations, than he let out a whoop of joy. “There! That is what I mean! That is what I have dedicated my whole life to seeking. The Source of the Divine Emanations! Surely, you must sense it too? Could it be that after all these years of selfless devotion to my quest I have finally been rewarded by being allowed into the presence of the Source?”

The Teacher of the Age looked the man straight in the eye and shook his head. “Divine Emanations, my friend? Yes, there are indeed divine emanations, emanations so potent that merely spending time in the presence of the elect is sufficient to transform a man or woman.”

“But, listen carefully to me ...”

The Esoteric Meaning of Noah, the Ark, and the Flood: Maurice Nicoll

“There is the literal level of understanding sacred writings and there is also the psychological level of understanding them.” ... “The esoteric or inner—that is, the psychological—meaning is quite different. Esoteric teaching is always about [Humanity's] inner evolution. It is about Man's higher development and his relation to what is higher than he is.” ...

Sufis Say “Put Your Hands on Your Head”

It strikes me that there’s a game that Idries Shah used to play, and encourage us to play. It’s called “Sufis say ...” which has been handed down since time immemorial from murshid to murid (master to disciple). A contemporary form still exists in elite circles, where it is called “Shah says ...”

We may know it in a lesser, degenerate form, so we are told, by the name “Simon says ...”, a game now played by small children and fools.

Habit and improvisation, and Sufi Necessity

One of the early aims of the Sufi teachings is to regain the flexibility of mind that is lost as we grow out of childhood. Almost inevitably in this abode of decay, we humans become creatures of habit. But it needn't be this way.

To quote Arthur Koestler in The Ghost in the Machine in a chapter on Habit and Improvisation:

“[Regarding] Lindauer's study of the honey-bee. Under normal conditions, there is a rigid division of labour in the hive, so that each worker is occupied on different jobs in different periods of her life.

The Legend of the Cake-Baking Islanders

or "The king who divined his fortune"

A king who was also an astrologer read in his stars that on a certain day and at a particular hour a calamity would overtake him. He therefore began to stockpile all manner of raw ingredients such as flour and eggs and milk and posted numerous guardians outside, stacking the materials from floor to ceiling until he could no longer leave the warehouse he had built-up. By this time he was beginning to have second thoughts about the whole matter, but he could no longer conceive of any means of escape.

Then one day a Sufi, passing by, looked in through one of the remaining small openings, took in the situation and called to the King:

'Friend, if you wish to escape, you must first of all use some of these provisions to bake me a cake.'

Be Still My Beating Heart: Cultivating Sakina

Well, what do I know, but it seems to me that what the writer, thinker and Sufi mystical exponent Idries Shah was doing was conducting an innovative (or should I say relatively unknown?) experiment in long-distance learning, knowing that most would have no physical contact with a Teacher, knowing that most would not convert to Islam. To re-hash what I've written about in the past, I think that working with the materials (both didactic materials and the teaching stories, which some ignore) works on the commanding self and delinquent or depraved nafs, and the self-accusatory nafs. And I sense that there is then sporadic, but increasingly reliable, activation of the inspired nafs.

However, there comes a point when looking back on the depraved nafs and self-accusatory nafs becomes counter-productive. Even at the stage of the inspired nafs, there is an element of pride involved in what one sees as ones own accomplishments, when in reality these are things which one is gifted. There needs to be a turn around.

The question is (and I think this is a gamble that Shah took) is whether working with the materials, and on ones self is sufficient to induce a self-sustaining reaction and open up the heart, the heart and other lataif, (latent organs of subtle perception), and allow one to come in contact with, and work with, something outside ones limited self; an inner guide, if you like, with whom one may engage in inner dialogue (and here there is common ground with Western esoterica, contemporary depth psychology (eg active imagination), and illuminationism (eg imaginal world, 'al am al-mithal)).

Suhrawardī’s Illuminationist Rescue Plan

Plato's Allegory of the Cave

In Plato's allegory of the cave, a number of prisoners have been imprisoned since childhood in a cave, chained so they cannot move, nor turn their heads, so that all they can see before them are shadows on a wall, and all they can hear are echoes around the cave's walls, that they take to be coming from the shadows. These shadows and echoes they take to be real, for they have known only these.

Let us say that one prisoner manages to break free from his shackles and looks around. He sees now that behind the prisoners is a raised walkway with a low wall, and that behind that is a bright fire. He notices that people walk behind the wall so that they do not cast shadows from the light of the fire, and that they hold aloft objects or puppets of men and other living things. It is these that cast shadows against the cave wall in front of the prisoners, and which the prisoners have taken to be real, just as they have mistaken the echoing voices of the puppeteers to be emanating from the shadow puppets.

ishraqi institute: Modus Operandi and Raison D’Etre

“I think I'm quite ready for another adventure.” ~ Bilbo Baggins, The Lord of the Rings.

In this era of global communications and instant connectivity, we're saturated, even inundated, round the clock by sensationalist news and tempting “fast foods” of consumerism, as well as egotistical, even narcissistic, self-promotion and “media influence”, and drowning in shedload after shedload of information. As a consequence, we are suffering cognitive and emotional overload. I trust that a little hopefully quality “time out” will alleviate that, rather than exacerbate matters, and point you in the direction of others who can offer greater help in what is, as Henry Corbin stated, an ongoing Battle for the Soul of the World. Rather than a course following a logical progression from A to Z, this is a deliberately open-ended exploration, and exercise in mental fluidity, learning as we go along.

The Golden Chain

“The philosophers who influenced Suhrawardi came from pre-Islamic Persia, ancient Greece and Egypt. Together their ideas formed a potent blend of Zoroastrianism, Plato and the wisdom traditions of Alexandria, what Suhrawardi called a ‘philosophy of light’, a tradition of esoteric metaphysics that was handed down from sage to sage, Suhrawardi believed, through the ages. In 1186 Suhrawardi tried to capture its essence in Hikmat al-Ishraq, translated, as mentioned, as Oriental Philosophy and also as The Philosophy of Illumination, the book that set [Henry] Corbin on his hermeneutical quest. Suhrawardi wrote of an initiatic chain, a school of adepts reaching back into the dim past, and which included the fabled Hermes Trismegistus, Zoroaster, Pythagoras, Plato, Plotinus and others. All were informed by the same primal revelation, the prisca theologia or ‘primal theology’, which it was his task to resurrect.”

~ Gary Lachman, Lost Knowledge of the Imagination.

https://www.goodreads.com/en/book/show/36086531 

Resistance and Submission to Necessary Change

 “Once one is on this mystical path – not merely talking the talk, but actually walking the walk – self-change can become at length dire necessity, because as synchronicity becomes more and more evident in one's life, as well as presenting welcome facets it also takes on dangerous aspects, resonating with one's inner state, thoughts, and actions. Or inactions.

Philip K. Dick's Lateral Worlds: A Glimpse of Track C

In “If You Find This World Bad, You Should See Some of the Others”, an essay delivered as a speech at the second Festival International de la Science-Fiction de Metz, France, in September 1977, science faction author Philip K. Dick talks of his experiences in alternate realities, which resulted from the sodium pentothal (colloquially known as a “truth drug”) administered to him before dental surgery; experiences which gradually began to unfold over a period of weeks.

Dick asks “what if there exists a plurality of universes arranged along a sort of lateral axis, which is to say at right angles to the flow of linear time?” That is to say, in branches of alternative history that are imminent, penetrating our own, yet not discernible, nor experienced, by all, since most are largely confined to the everyday consensus reality of the masses. That is, the predominant worldview which is generally agreed to be reality, based on a consensus view, but not the only possible reality, and quite probably a rather lowly conception of reality, due to the low levels or crudity of consciousness of we beleaguered citizens of dear Mother Earth.

Knowledge of the End Creates the Means

A Framework for New Knowledge 

“The desire for an 'awakening', often used as a technical term, may or may not be accompanied by the information and experience essential to precede this stage. The Teaching, for its part, is carried out — and is able to cross ideological boundaries — because of a knowledge of the objective: an objective which is at worst postulated as an assumption that it exists; at best glimpsed: and thenceforward is the subject of repeated attempts to devise a means to recover this glimpse.

“The working hypothesis or traditional framework provides the structure by which the would-be illuminate attempts to approach this goal. In the case of the School, knowledge alone provides the basis upon which the structure can be devised.

“‘Once you know the end, you can devise the means.’ The end does not justify the means - it provides it. The means, employed in this sense, is the structure referred to in some literature as ‘The Work’.”

~ Idries Shah, Learning How to Learn: Psychology and Spirituality in the Sufi Way.

[Book at Goodreads]

Image: Cycle of mystical development / Esowteric /

Wikimedia Commons / CC BY-SA 4.0.

Click to enlarge image.

Secret Friends: The Ramblings of a Madman in Search of a Soul

The first draft of the psi-fi work Secret Friends: The Ramblings of a Madman in Search of a Soul, by H. M. Forester, has just been released.

 

The writer and thinker Idries Shah laid out his contemporary, Western projection of the Sufi Way in a great many books over the years, and Secret Friends draws, in part, on the inner experiences of Robert Llewelyn George in his faltering attempts to follow that mystical path.

The intrepid psychonaut, Carl Gustav Jung also documents his own inner travels in his Red Book, and later in his published journals, the Black Books.

This, then, you might call Louie’s Little Green Book.

Re-enchantment in a Material World

O stars,

isn’t it from you that the lover’s desire for the face

of his beloved arises? Doesn’t his secret insight

into her pure features come from the pure constellations?

~ Rainer Maria Rilke, “The Third Duino Elegy”.

From The Selected Poetry of Rainer Maria Rilke,

(transl. Stephen Mitchell).

Boiling frogs

It’s said in fable that if you take a frog and plunge it into boiling water, it will experience shock and immediately jump out. But if you place a frog in tepid water and slowly heat it, the frog will not sense the change, will not see the danger, and will be slowly and inexorably boiled to death. More than a fable, this is a metaphor for where we are right now, as individuals, as group members, as a culture, and as a planetary collective – some materialists, illusionists and sceptics might say a slime mould on Earth’s surface, a cancerous growth, or a plague. The mystic and philosopher Gurdjieff would say that we are asleep; his student P. D. Ouspensky, that we are automatons.

Squadron of Simpletons

As psychologist Robert Ornstein pointed out, we are not one single, unified “I” but are largely governed by a “squadron of simpletons” or idiots, between which we frequently shape-shift, each running his or her own sub-program, with an outlook that is often myopic and blinkered, and with little effective central command or coordination. Many of these psychic simpletons were acquired in more primitive times when we were daily faced with dangers that demanded a swift reaction – “fight, flight or freeze” – and which are simply not geared-up to noticing or thoughtfully responding to the sort of slow-moving creep of trends such as nuclear proliferation; global warming – which has at long last been recognized by some as a climate crisis, though of course disparaged by denialists, contrarians and conspiracy theorists who dub themselves “climate realists” – biodiversity loss; and sham-materialism – Shammat, which is documented in Doris Lessing’s Canopus in Argos series of sci-fi novels.

The ishraqi institute Facebook group

The ishrāqī institute is an independent, multicultural and multidisciplinary, virtual, non-profit think-do-and-be tank. Administered, supported and contributed to by unpaid volunteers, its central aim is one of benign human service. You can find the ishrāqī institute at Facebook.

According to Steingass’s dictionary, in Persian ishrāq means “Rising (of the sun); sun-rise, morning; splendour, lustre, and beauty” and ishrāqī means “Of or pertaining to sun-rise; eastern, oriental; having the splendour of the East.” It also has links to the philosopher Suhrawardī, who founded the Persian school of Illuminationism which is a school of philosophy (and way of being) that flowered in Islam and draws upon Zoroastrian and Platonic ideas. Here, “Oriental” refers not to the geographical East but (according to Henry Corbin), to the mystical, Celestial Orient, the heavenly Pole.

It is our task to explore the many difficulties and crises that we face as individuals and as members of society and the human race; to suggest or offer coping mechanisms and solutions to these issues; to educate the wider public; to help or signpost people to groups, organizations, education and training that will help better prepare them for the changes and difficulties that we are experiencing; and to help, in our own, little way, to usher in a bright new dawn.

As Ursula K. LeGuin wrote in The Language of the Night: Essays on Fantasy and Science Fiction: “Fantasy is escapist, and that is its glory. If a soldier is imprisoned by the enemy, don’t we consider it his duty to escape? ... If we value the freedom of mind and soul, if we’re partisans of liberty, then it’s our plain duty to escape, and to take as many people with us as we can!”

By multidisciplinary, we include not only the obvious arts and sciences, but a wide range of orientations, vocations and callings, including (but not limited to): mythology; creativity; art and poetry; crafts; alternative and appropriate technology and environmentalism; education; traditional and modern psychology and sociology; minority interests and the “off-beat”; cross-cultural study and traditional wisdom; equality and humanitarianism; spirituality and non-dogmatic religion; philosophy; cultural creatives; polymathy; altruism and love; and not least humour – because you never know where a conversation may lead, nor where, from what direction, or from whom, a particular insight or solution may arise.

The Secret Teachers of the Western World: “The Master and His Emissary” Meets the Esoteric

For those of you who have read Iain McGilchrist's epic, The Master and His Emissary: The Divided Brain and the Making of the Western World, you'll know that it is “a fascinating exploration of the differences between the brain's right and left hemispheres and their effects on society, history and culture”; that “the left hemisphere is detail-oriented, prefers mechanisms to living things, and is inclined to self-interest, where the right hemisphere has greater breadth, flexibility and generosity”, and that “despite its inferior grasp of reality, the left hemisphere is increasingly taking precedence in the modern world, with potentially disastrous consequences” (though there have been periods when the pendulm has swung back and the right hemisphere or an integration of the two modes of being have briefly flowered, such as the Renaissance, the Romantic, and the 1960s). In view of the many crises we are currently facing, however – even what has been called the ongoing Sixth Extinction – I think we can safely scrub out the qualifying word “potentially” here.

And for those of you who don't know about Iain McGilchrist's work, you can get an entertaining, informative and thoroughly worthwhile taster by watching the short RSA Animate video entitled “The Divided Brain”.

Gary Lachman's own work, The Secret Teachers of the Western World might, then, be described as “The Master and His Emissary” – and our evolution through Jean Gebser's structures of consciousness – meet the esoteric. Though we might quibble over details, The Secret Teachers of the Western World wonderfully complements McGilchrist's work, and puts an additional useful slant on our sadly-forgotten or rejected knowledge. The loss of this knowledge (not least the faculty of real imagination) has brought us to the sheer horror that we currently face, from the individual and group, the cultural and societal, and now the global. Climate emergency, biodiversity loss, and the rise of fundamentalism, populism and fakery – huge issues that these undoubtedly are – are really just the symptoms of a more deeply-rooted disease – what Gebser dubbed the (late-stage) deficient mode of the mental-rational structure of consciousness that we are now experiencing, which is now breaking down and has brought us to the brink of an existential crisis.

Henry Corbin, philosopher and Ishrâqi mystic

According to Wikipedia, Henry Corbin (14 April 1903 – 7 October 1978) was a philosopher, theologian, Iranologist and professor of Islamic Studies at the École pratique des hautes études in Paris, France.

According to his widow, Stella Corbin, as reported by Peter Kingsley in his book Catafalque: Carl Jung and the End of Humanity (p364), however, Henry Corbin's “real identity and purpose” was “not as a scholar with some minor mystical leanings but as a mystic, inwardly directed to play the role of academic.” She described to Kingsley how in Iran, “the great spiritual teachers or sheikhs often offered to initiate him as a Sufi on condition that he converted to Islam; and how he always politely refused. ‘Thank you for your invitation but there is no need, because I already have my own inner sheikh inside me.’”(pp364–365)

Corbin (who knew and understood Jung and his work so well) spoke of an “inner church”, echoing Jung fifty years previously when Jung explained how “if we belong to the secret church, then we belong, and we need not worry about it, but can go our own way. If we do not belong, no amount of teaching or organization can bring us there.” (p366).

Catafalque; Die Before You Die: In Search of a Middle Path

One thing that Peter Kingsley brings up several times in Reality and in Catafalque: Carl Jung and the End of Humanity is the need to "die before you die", for the ego to die before one's physical death, whether in the context of Jung's individuation or the path of traditional Sufism. In the case of individuation, it means descending into the underworld, being torn to shreds, being born again into a greater but notably impersonal reality, and undergoing horrendous conscious suffering; and the seven valleys that we pass through in the Sufi, Attar's The Conference of the Birds doesn't exactly turn out to be a jolly weekend ramble and picnic in the park (though in the case of both, there is a call or move to stillness, serenity and peace).

Kingsley leaves few stones unturned in his quest, from mistaken beliefs and tragically-lost knowledge, right down to the crucial original constellation of meanings of individual words. But in both the study of, and practice in, the Sufi Way, and also in Kingsley's explanations of individuation, one topic that is taken for granted and seldom examined is the central need to "die before you die" (and the need to avoid dangers such as self-inflation).

In his book, Islamic Sufism, the Sirdar Ikbal Ali-Shah writes that unlike other Sufis the Shattariyya (from shattar, meaning lightning-quick, rapidness; etc) do not subscribe to the concept of fana (annihilation of the ego).[1][2] He quotes Khaja Khan's work, Studies in Tasawwuf,[3] saying: "With the sect of Shattaris, the Salik (seeker, aspirant) descends, of himself, in his own knowledge - there is no annihilation of self with them." (p95) In that book, however, Khan is not recommending this course of action, seeing it as a "thorny path" (p15) and commenting that "Imagination and judgment are upset, and a man is liable to become an Egotist (Self expressionist). This path is therefore abjured." (pp15–16).

The World Teacher

That toe you stub accidentally on purpose; that cup you drop in a moment of unconscious clumsiness – and miraculously catch in mid-air. That gulp you instinctively make when someone addresses you and subtly and quite casually – or all-too-directly – expresses a deep truth you thought well-hidden. That moment of hair-raising joy when you dare to connect – through written or spoken words and word-play; music; poetry; film; dance; art – a thousand and one arts, crafts and sciences; that “chance” meeting and kiss of lips, that tender union; that resonance and synchronicity; archetype; symbol; subtle alchemical fragrance of something distantly remembered; that coming to your senses – awake and alive; inspiration; inner-tuition; whisper, nudge, sign or affirmation; perfection embracing imperfection; unity in diversity; that king or queen – nay, goddess – in a shabby grey cloak, carrying a beggar's bowl; that face behind the face behind the mask.

That moment of hair-raising joy when you dare to connect – through communion with Mother Nature; that longing; or that serene, soulful, eternal silence and clarity; that receptivity, acceptance and admission, and loving gratitude and reciprocation. That meeting through physical contact or psychic, with a person – whether an earthbound misfit or – joy of joys! – homeward bound mystic, whether near, remote, or even supposedly fictional. That social media post you briefly scan – yet register, perhaps unconsciously or perhaps with increasing awareness – as you casually or rapidly scroll through reams of text and images and memes in your web browser, with one eye on the ever-ticking clock – looking for the proverbial needle in a haystack, that hidden gem that makes it worth your while. Yes – even in cyberspace as well as in this virtual reality; as above, so below; as within, so without.