Critical Analysis of Mysticism and Its Belief - Essay Example

MYSTICISM Mysticism This paper is a critical analysis of mysticism and its belief that it is possibleto personally experience divine reality through the concept of oneness with God. The paper will particularly emphasize the esoteric (hidden) aspects of Islamic Sufism and the Jewish kabbalah. The paper will also examine how far the oneness with God is conducive in the monotheistic, polytheistic, immanent and transcendent theories. How is religion different to mysticism Religion is defined as a belief in a super natural power who is worshipped collectively, while mysticism is an individual's personal experience of God. According to W.T. Stace 'The mystical event is a personal experience during which one feels as though one has been touched by some higher or greater truth or power.' "The most important, the central characteristic in which all fully developed mystical experiences agree, and which in the last analysis is definitive of them and serves to mark them off from other kinds of experiences, is that they involve the apprehension of an ultimate nonsensuous unity in all things, a oneness or a One to which neither the senses nor the reason can penetrate. In other words, it entirely transcends our sensory-intellectual consciousness. It should be carefully noted that only fully developed mystical experiences are necessarily apprehensive of the One. Many experiences have been recorded which lack this central feature but yet possess other mystical characteristics. These are borderline cases, which may be said to shade off from the central core of cases. They have to the central core the relation which some philosophers like to call "family resemblance. (pp.14-15)" 1. Mystical experiences are marked by a sense of unity or totality, timelessness, a feeling of having encountered ultimate reality & sacredness that is impossible to describe. Even among monotheistic religions-(belief in one God) - there are differences between God's relationship to his Creation. Religions like Islam feel he is above his creation and the Jewish tradition feels he is both, within and above it. 'On the face of it, the characteristics of transcendence and immanence appear to be in conflict. A transcendent God is one who is beyond perception, independent of the universe, and wholly "other" when compared to us. An immanent God, is one which exists - within us, within the universe - and, hence, very much a part of our existence. How can these qualities exist simultaneously' The best example of an immanent God is found in the Hindu religion in the Bagvad Gita in which the God Krishna declares, "He who sees me in all things and in all things sees me, where ever that man may be, I never leave him and he lives in me."2. In other words, an immanent God is found wherever one seeks Him. The idea of a transcendent unknowable God has roots in Zoroastrianism which in turn affected Judaism and Islam. The Old Testament prohibits idols in an attempt to emphasize the 'otherness' of God which cannot be physically depicted. The fundamental concept in Islam is the Oneness of God. Islamic 'tawhd'- monotheism, is not relative or pluralistic it is absolute. This Oneness of God is the first of Islam's five pillars. This is why it is known as the 'uncompromising monotheism of Islam' since it does not allow any pictorial references of 'Allah' in a mosque. Timeless, 'Allah' is unchangeable and outside time and space. He is therefore unknowable in the mystic sense. Islam believes that God is so far above his creation that man can never begin to know him. The word Muslim literally means 'one who has surrendered to God' through blind worship and obedience. In the Kabbalistic theory of creation God 'contracted' his infinite essence to create a 'conceptual space' in which a restricted world could exist. In Jewish mysticism, the concept of 'Tzimtzum' contains a built-in paradox, as it requires that God be transcendent and immanent at the same time. The Judaic God took part in day to day life of the Israelites- (who see themselves as the chosen people of God)- and the working of the universe. Philosophers too have conceptualized an immanent God who is united with our souls and can be understood and perceived by those who study and learn enough. According to both, the Kabbalah and Sufi tradition, the world was created because God wished to see Himself. "I was a hidden treasure and I desired to be known."2. This perennial desire created the mirror of existence which leads to the paradox that, 'the place of God is the world but the world is not the place of God" Mystics yearn for the self to unite with the Divine who is so above his creation that only special methods of perception and mystical training can lead to this 'transcendent' experience. The peak of mystic experience is God -realization, Moksha, or Nirvana, also known as self-realization. The kaballist searches for the secret of creation and describes mystical experience as-'Thus the soul rejoins its source; all is perfect above and below and the accession of the soul is accomplished by the awakening of the passion of the feminine for the masculine love and passion are awakened above and all is unity'-ZOHAR Proverbs 5:15 According to orthodox Islam however, it is impossible for anything on earth to feel oneness with God, even Jesus-who is revered as a prophet of God in the Quran-cannot claim to be the son of God; since Allah is so above his creation that nothing on earth can claim Kinship with him. The Kabbalist tradition interprets God as both transcendent and immanent through 'Seirfot' i.e. ten levels or attributes; that are expressed at the human level. Both Sufism and Kabbalah use different methods to elevate themselves spiritually in order to feel this oneness with God. In Sufism it was mainly through the experience of divine love expressed through intoxication, Dhikr, dancing, whirling of the dervish and in kabbalah by-trying to decipher the hidden meaning in religious texts like the Torah. For both the Sufi and Kabalistic traditions- mystics long to unite with their source. Kabbalah literally meaning 'receiving,' flourished in 13th century. It was connected with doctrines of esoteric knowledge concerning God, the human being and the relationship between them-The concept of 'Tzimtzum' contains a paradox, as it requires God to be simultaneously transcendent and immanent. The main goal of Kabbalah is to esoterically interpret the Hebrew Bible-'Tanakh' and classical Jewish texts. 'Kabbalists practice-'Mitzvot' that expresses a mystical doctrine of God's simultaneous immanence and transcendence. They attempt to resolve the ancient paradox of how "that which is not conceivable by thinking" can be known and experienced by the created world.' According of the Jewish tradition this esoteric knowledge from remote times is exclusively for 'righteous men' and the privilege of only a few. Kabbalah is considered a form of Gnosticism since the Gnostic is in search of the mystery of existence. Kabballah is a quest for a part of the divine-through esoteric meanings in the religious texts which in Kaballah has been described as,' a quest for the secrets of the faith'. The Zohar claims that while most people only see the clothes a person wears, and others see the body, it is the duty of the wise to see only the soul. Kaballists also interpret divinity in a more complex way as compared to Judaism. In the Cabalist tradition of 'Seirfot' God has ten levels or attributes known as the 'splendors of the epiphany'. Balance between these attributes is governed by the three principals of 'the hidden splendors-will, mercy and severity.' These Sefirot are organized as the Cabala tree and although they are God's attributes, humans also express them so they act as a measure between the creator and his creation. A Cabalist tries to find divinity within him to become a receptacle of transcendence. Once this realization takes place at the point of emanation and re-absorption the soul returns to non-manifest levels of existence. Due to the different attributes of God, the theoretical problem of Kabbalah is to find unity despite the variations of the 'splendors of the epiphany' or the ten attributes of God. Kabbalah sees man as containing both heaven and earth when he places himself, 'at the tip of his own being.' If God is both immanent and transcendental, man is both a saint and a sinner -'It is the duty of the Kabbalist to fight darkness in order to illuminate the world'. Sufism comes from the Greek word 'Sophia' or wise. It is a mystic tradition that found a home in Islam and includes various beliefs and practices dedicated to Allah, divine love and the nurturing of the heart. Some oriental scholars feel Sufism is Islam evolving in a more mystic direction; others feel it predates Islam. The Sufi concept of God realization and becoming one with God is very much like Advaitha or Non-dual philosophy of the Hindu Vedic system. Shaykh Ahmad Zarruq, a 14th century Sufi who wrote "The Principles of Sufism" defined it as, "a science whose objective is the reparation of the heart and turning it away from all else but God." Ibn 'Ajiba, one of the best known Sufi masters defined Sufism as "a science through which one can know how to travel into the presence of the Divine, purify one's inward from filth, and beautify it with a variety of praiseworthy traits." Sufism as a whole is primarily concerned with direct personal experience. Sufi Persian literature like 'The Rubaiyat of Omar Khayyam,' contains Sufi teachings in allegorical form describing intoxication with the love of God. Sufi methods include devotional dance, whirling and 'Qawwali' music. Orthodox Islamic tradition looks down on these practices as 'haram' because it bans music and wine; yet these were the allegories used by Omar Khayam to describe God's love. Sufi development involves arousing of spiritual centers of perception that lie dormant in an individual. They believe all creation is an outpouring from the original Supreme Light or 'Nur al-Anvar'. The practice of Dhikr or the 'remembrance of God' is mandatory in the Qur'an for all Muslims. To utilize 'dhikr' according to Islam, is to have awareness of God. Dhikr is similar to practices of Jewish mystics. Dhikr Sufi ceremonies include, 'recitation, singing, music, dance, costumes, incense, meditation, ecstasy, and trance.' (Touma 1996, p.162). Sufi songs or dances are sometimes an appeal for the Presence of God, his prophets, and angels. The use of allegory and the existence of interpretations by people who had no training in Islam or Sufism, shed suspicion on its validity as a part of Islam. Mysticism in monotheistic religions has often been suppressed by orthodox streams, perhaps because it threatens traditional forms of worship. In Islam Sufism is practiced more by the minority Shias then the Sunnis. This is why it is banned in Pakistan-(a predominantly Sunni Community). A Sufi who had experienced the oneness of God did so by being in a state of divine intoxication of the love of God -often misunderstood as an improper love for wine and women-which were actually allegorical references to the beloved and the intoxication of spiritual love. Sufis rationalize this oneness with God despite his Transcendence by likening the state of God-consciousness to a state of intoxication. 'Mast' is the special word used to describe a God-realized person who then seems mad by worldly standards. Mystical practices included chanting of divine phrases, breath control, group recitations and ecstatic dancing, as it focused on the themes of unity of being, and love. Sufism teaches that all creation emanated from God's mind and emphasizes on feminine principle in God. The more orthodox strains in Judaism and Islam reject mysticism. Orthodox Islam believes that anyone claiming to have kinship with or direct experience of God is surely an infidel or mad. The celebration of dancing and singing as ways to reach the divine reality were banned. This is hardly surprising when one considers that Sufism started off as a reaction to some aspects of Orthodox Islam. Some Sufis looked at obeisance of religious law as paying lip service to outer conformity and stressed on the inner personal experience of the Divine, through 'dhikr' or remembrance as well as other methods. The belief that mystical experience is indescribable in human language led to the use of paradoxes and riddles so that Sufis were often in conflict with the orthodox leadership. A few Sufis even openly violated the law as a sign that they had transcended it. A few groups considering themselves above the Sharia also emerged. These liberal groups saw Sufism as a way to circumvent the rules of Islam in order to attain salvation directly. Naturally the orthodox streams rejected this trend outright and some Sufis paid dearly for their beliefs with their lives. The Sufi Abu Yazid who died in 875 said, "Glory to Me! How great is My Majesty!" When Mansur al-Hallaj declared- "I am the Truth", in 922 he was executed. Collective religion as such and especially the liturgy were wary of anyone who would upset the status quo, especially since they were on the higher rungs. The Kabalalist school restricted entry into its fold so that there was less chance for the misinterpretation of holy texts that were believed to hold the hidden secret of creation. Hindu holy books focus more on the lives of the Gods since there are no prophets. In Hinduism, since God is immanent, everyone is a potential God. The Christian, Judaic and Zoroastrian religion along with Islam by contrast are known as religions of 'the book'-the Bible, the Old Testament and the Zend Avesta, as well as the Quran are mostly about the lives or revelations of the prophets of these religions. Hinduism which is considered more a way of life, is not considered a religion of the book, even though it has a number of religious texts to its tradition, starting with the four Rig Vedas. Study of Kabbalah was traditionally limited because of the liberties taken by kabbalistic thinkers who interpreted the texts as they liked. By restricting its followers they also hoped to restrict the chance of any heresies. Only a few select Rabbis and Torah scholars became Kaballists. The reason Mysticism is practiced more freely in contemporary times is that mysticism is not based on blind faith, but rather, direct individualized experience and this appeals to modern society with its scientific climate based on proof of the 5 senses. It is somehow believed that mystic experience borders somewhere around a sixth, as yet little known sense. Islam and Sufism seem to be gaining a huge following In South East Asia in the modern world, "In 1961, it had seemed that there was a simple explanation to this vast, further expansion of the domain of Islam: it could be understood largely in religious terms reducible to a single factor, the appeal of Sufism to the peoples of those areas of Southeast Asia that now include the modern nation states of Malaysia, Singapore, Brunei, Indonesia, Thailand and the Philippines."3. Kaballah is also gaining popularity in the modern world where it is sometimes getting fused with 'New Age' religion. Today Kaballah is being followed by Hollywood celebrities and there seems to be a trend for its inclusion in many contemporary spiritual movements. It is also getting a lot of attention from the press. But the form of Kabbalah practiced in Hollywood is far from authentic. Like the Kabbalist tradition, Hindu Vedanta philosophy also believes that God is both immanent and transcendent. God is immanent in his female form as mother Goddess, 'Shakti' or the Kundalini-(a dormant female energy at the base of the spine) - while the male transcendent aspect is located in the Chakra or spiritual centre based in the top of the head. When this dualism is united through mystical experience you have the ultimate oneness of Vedanta-where there is no longer a knower and known, male or female, but only the unity or oneness in a spiritual state of being. To conclude this critical analysis of Mysticism and the concept of oneness with God, we find that both the Sufi and Kaballist traditions seek unity with God. Both these traditions see the world as created from the perennial desire of the Supreme Being to know Himself in the mirror of existence. Since this God is seen as transcendent or above his creation it is only through the spiritual practices of Dhikr-(remembrance of God), controlled breathing and meditation of the religious texts that we can transcend our egos and gain access to our higher spiritual selves and experience a higher divine reality. The Kabbalist tradition sees God as both immanent and transcendent. Man is seen as a meeting point of both earthly and heavenly attributes and it is mans duty to help to spread divine light in the world by renouncing his darker side. Orthodox traditions in both Islam and Kaballah often discouraged mysticism to avoid misinterpretation of the religious texts. Since mysticism stresses on personal experience instead of belief through blind faith it is gaining popularity due to the more individualized thinking of the modern world. Notes 1. Eastcott Michael, The Silent Path an introduction to meditation (Essex: Anchor Press,1969) 2. Krishna Gopi, Three Perspectives of Kundalini (New Delhi: UBS Publishers Distributors Ltd, , 1994) 3.Nataf Andre, The Wordsworth Dictionary of the occult(Hertfordshire: Wordsworth editions ltd 1994) 4.Shastri Hari, Meditation-Its Theory and Practice (London: Bournehal Press 1936) 5. Trap Jacob, The light of a Thousand Suns-Mystery Awe and Renewal in Religion (Essex: Prospect publications, 1975) 6. Ariel Nathan Pasko, Islam Versus Judaism and Christianity: some observations (online),(cited 29 Mar.2007); available from http://www.google.com/searchhl=en&q=Islam+Versus+Judaism+and+Christianity> 7.Kabbalah (online),(cited 30 Mar. 2007) ; available from World Wide Web 8.Sufism (online), (cited 30 mar.2007) 9.(Online),(cited 1 April 2007) 10 (Online), (cited 30 Mar.2007) Read More