Noor 1

The praxis of Practical Mysticism in FORTY RULES OF LOVE

By

Arsh Noor 15702

BS-HONS (MORNING)

SESSION: 2015-2019

Supervised by

Sir Asim Lodhi

DEPARTMENT OF ENGLISH

GOVT M.A.O COLLEGE, LAHORE

 Noor 2

Certificate:

Desertation titled Practical Mysticism submitted by Arsh Noor supervised by Sir

Asim Lodhi is accepted by the English Department of Govt M.A.O College,

Lahore affiliated with University of the Punjab in partial fufillment of the

requirement for the degree of Bachelor Studies in English Literature/Linguistics.

Internal Examiner

Sir Asim Lodhi

External Examiner

Head of the English Department

Ma’m Sadiqa Maqbool

Govt M.A.O College, Lahore

 Noor 3

Dedication:

This thesis is dedicated to: The sake of Allah, my Creator and my Master, my great teacher and

messenger, Mohammed (May Allah bless and grant him), who taught us the purpose of life, our

great parents, they never stop giving of themselves in countless ways, and they emphasized the

importance of education and helped us with their lessons throughout our lives.
 Noor 4

Acknowledgement:

First of all I would like to thank Allah Almighty for letting us through all the difficulties. We

would like to share our special appreciation and thanks to our supervisors Sir Asim Lodhi and

especially Prof. Sarah Khan. I have been a wonderful mentors for me. I would like to thank them

for encouraging me as an initial researchers and for allowing me to grow as a research scientist.

I would also like to thank our head of department for providing me opportunity to conduct this

research paper. A special thanks to my dear friends Mishal Noor, Zameen Qureshi, Ali and

Fahad who supported me. At the end, Thank you, Lord.

Abstract:

The objective of this research is to explore the need to accommodate spiritual vacuum in the

modern characters life and to suggest viable solutions to the chaotic problems by creating a

practical connection with mysticism. The study aims to reveal the role of practical mysticism

through various perspectives. The main practice of mysticism can be explained through the

qualities of mysticism which is to discover one’s self Reality. Through practical application of

mysticism, one strives to improve the purpose of life and becomes guided with the daily chores

of life through intuitive process. The term practical mysticism was used by theological

researchers in the studies. It offers people a genuine and invigorating way of spirituality. All

these researchers have aimed at exploring many concepts like mysticism in numerous contexts..

Nevertheless, they have not addressed the issue extensively. The current study is an attempt to

explore the hidden and unrevealed issues through the use of qualitative analysis of the problem.

The finding of the study reveals that if these problems are resolved then the suggestion might be

possible to propose. The evaluative understanding of social worker is a matter of practical

 Noor 5

judgement and habituation, emotional sensitivity and personal experience, rather than a kind of

cognitive knowledge, acquired by detached reasoning or through learning theories.

Key words: Mysticism, Religion, Intuition, Love.

Introduction:

Mysticism is the practice of religious ecstasies. Mysticism can be found in all religious traditions

from indigenous religions, folk religions, and modern spirituality. Spirituality referred to a

religious process of re-formation which aims to recover the original shape of man, oriented at the

“image of God” as exemplified by the founders and sacred texts of the religions of the world. A

practical mystical philosophy, would say that each day may bring new light according to our

actions. Through the soul, through the inspiration, we learn the greater lessons. These lessons are

truth, for they do not come from the human mind. A practical mystic attune himself with the

ground was in her insistence that this state of union produced a fruitful creativeness so the mystic

who attain this perfectiveness is the most active doer-not the reclusive dreaming lover of God.

Through the soul, through the inspiration, we learn the greater lessons. These lessons are truth,

for they do not come from the human mind. A practical mystic attune himself with the Supreme

Architect of Universe. The mystic tradition encourages each student to discover the wisdom,

strength, compassion and peace that already reside with each of us. Elif shafak is a respected

writer of Turkey with an Islamic and Turkish background, along with her familiarity of thought;

she becomes the right kind of person to explore Sufism in a language understood by the West.

Shafak holds that mystic tradition in Islam, Judaism and Christianity share many similarities.

The novel can be seen as an effort of the author to bridge-up the fissure created by the socio-

religious collisions between the East and the West.Shafak first novel Pinhan (The Mystics) was
 Noor 6

awarded the ‘prize’in 1988 which is given to the best work in mystical literature in Turkey. Her

second novel Sehrin Aynalari (Mirrors of society) brings together Jewish and Islamic mysticism.

SHAFAK’s next novel the Forty Rules of Love, focused on love, East and West, past and

present, in the light of Rumi and Shams of Tabriz.

Underhill worked on practical mysticism. She conducted retreats and was a mystical counselor

until her death in 1941. She is full of humanity and grace. Underhill presented new ground that

this state of union produced a fruitful creativeness so the msytic hwo attain this perfectiveness is

the most acitve doer-not the reculsive dreaming lover of God.

LITERATURE REVIEW:

Mysticism is the art of union with Reality. The mystic is a person who attained that union in

greater or lesser degree. In Practical Mysticism, the practical man is invited to a training of

faculties, a bracing and brightening of his impassive consciousness, a turning of his attention of

new level of the world. A Practical mystic understands that God is not only representative of

work, but also of mind and intelligence. Plotinus was a practical mystic and after him Propheny

and St. Augustine and his doctrine reached the medieval world. The great current mystics are St

Romuald, St Peter and St Orume. Then come the golden age in which the main contributors were

St. Bonaventure, the Franciscans (1221-1274), St. Thomas Aquinas, the Dominion (126-174). In

East, Mysticism has already passed Sufi or Mohammedan mysticism, appearing in the 18th

century in the beautiful figure of Rabi’a, the Moslem of St Teresa, and continued the martyr Al-

Hallaj attained, literary expression in the confessions of Al-Ghazali and has class period in 13th

century in works of mystic poets, Attar, Sadi, and saint by Jalalud’ Din. Its tradition is continued

in the 14th century by the rather of erotic mysticism of Hafiz (c.1300-1380) and his successor and
 Noor 7

in the fifteen century by the poet Jami (1414-1492). In seventeenth century, the stream of

spirituality started which arose from the great personality of Jacob Boehme. The main mystics

were Johann George, Dionysius, Andree, William law, Karl von, St. Martin and William Blake.

The career of Blake provides a rare instance of mystical genius. In 19th century the Muslim

modern figure Muhammad Iqbal also found interior quest for Sufism.

Among English writers, the only two who fulfill the strict definition of mystic are Wordsworth

and William Blake. They have been merely practical mystics. They focused on the value of

cultivating the imagination and cleansing in the inner life. The writers who are particularly

interested in Practical Mysticism are Henry Vaughan, Wordsworth, Browning, Richard, Jeffery,

and Francis Thompson. They crystallized in immortal worlds. There are two statements in it, in

which contains the writer’s thought.

“God is not external to anyone, but is present in all things, though they are ignorant that He is

so.”

A Practical Mystical approach to social work impels a practice with enhanced potential to

motivate the action of social workers. Practical Mystics draws a mystical tradition that spread

from Plotinus(2005) to Al-Ghazali (1991) and on to Conover (1974) and for Christian resides

most obviously in the Aristotelian-inspired thoughts of Aquinas about the highest knowing being

indistinguishable from knowing in action. Mysticism is connected with the multiplicity of human

existential dimensions. Zarrabi-Zadeh identifies one common feature concerning the

psychological mechanism underlying mystical experience in both Eckhart’s and Rumi’s

testimonies. Mystical texts emerge from the matrix of an encounter between the Divine and the
 Noor 8

human. The internal structure of paradoxical uses of language, ornately allegorical and

metaphors elaborate about the mysticism. These mystical texts explain systematic ordering.

Religion and art, prayer and poetry come together as relatives when inspiration touches them.

Through the practice of art a man may come close to soul than through occultism. The function

of art is different from the function of mysticism, but both coverage in the same ultimate

direction. Both are expressions of the human search for something higher than ordinary.

According to Muhammad (2007), on the basis of the contribution of Rumi to the Islamic

mysticism. According to the biographer of Rumi, his poetry carries the idea of love for humanity

which his appeals his readers from every part of the world. His teachings are useful for the

people of West and East, as they are beyond any limitations of linguistics, cultures and

geographical barriers. The tend of the universal and humaintarian love is rooted in every religion

whether Hinduism, Judaism, Christianity or Islam.(Muhammad, 2007).

Herbermas in short terms also elaborate about the power of knowledge.

‘There is no knowing without knowing the Knower and knower is the oneself.’

In previous works of writers, they elaborated about the rules and regulations of religions while in

this novel, Elif Shafak explains about the themes of love and spirituality. Religion and spirituality

are different entities. Religion have categorized human as Muslims, Christians and Jews. Sufism

has just one thing to offer to its followers and that is a true love. Sufism is devoid of any

linguistic misunderstandings.

Shafak has depicted many features of a Sufi through the Forty Rules of Shams and his character.

The narrative is racy, told in first-person fragments, letters, emails and braided with Shams
 Noor 9

theosophy as told through his novel. Love has transformational power. It has such a power which

can bind opposing entities together and patch up clashes. Ella’s new job as reader for a publisher

introduces her to Sufism through a manuscript; Sweet Blasphemy, she is sent to read and has life

changing consequences. The power of love changed Ella. This is what happened to Aziz and Ella

when they fall in spiritual relationship despite of geographical, religious and social manacles,

their life is led from certainty to uncertainty and presence to nothingness. But in this conscious of

nothingness they find their existence.

‘Love cannot be explained, it can be expected. Love cannot be explained, yet it explains all’

(TFROL).

The strongest part of book is about the anthropological dimension of mysticism that is still

important for us today. Elif Shafak contribution is a landmark for the interdisciplinary and

interreligious dialogue on practical mysticism and it deserves a broad reception. Shafak has

presented this Sufism as a remedy for all the problems of mankind. The story of Rumi and

Shams occurring somewhere in 13th century, bears its relevance to the modern world of 21st

century. Facade of problems can be different but the rules are same.

Unprecedented religious clashes, cultural misunderstandings, insecurity and fears of others, had

haunted and still haunt the humankind. The basic aim of ELIF SHAFAK, Forty Rules of Love

was to wither one’s ego and Nafs. Her Sufism based on love. This affiliation cuts across all

cultures, countries and religions. Such are the spirit needed today so to fight all odds from East to

West and strive for a cosmopolitan global society. The ways and means by which we deal with

our problems often have far-reaching effects on our lives and the lives of those around us.

The eight paths were: right conduct, right thinking, right viewing, right aspiration, right effort,
 Noor 10

right speech, right livelihood, and right contemplation. The Islamic faith (inspired by

Muhammad) states that submission to Allah is the means for overcoming trials in life. The entire

process of the manifestation is unversal and starts from love.Through Muhammmad

(S.A.W),God said; ‘I was a (hidden) treasure.I was not known.So, I created the creatures so that

I might make myself known to them. Then they knew me. (Glotton1998).’

A practical mysticism is a process in which a person begins to seek ways and means to change

his future thoughts and actions to higher and nobler considerations than in the past. This deeply

searching experience thereby helps him to evolve himself just a bit more and balance the scales

of justice. A practical mystic should attempt to be the master of his life. He certainly would not

wish to add to the negative conditions around him by joining in the prevailing poisonous

atmosphere. The primary goal of any true mystical teaching is not to bring about an

accumulation of material possessions. Comprehensive mystical teachings generally attempt to

improve all three levels of self; the physical, the mental and the spiritual.

The book FORTY RULES OF LOVE ascertains the eventuality happened between Rumi and

Shams. Shams was in search of a person whom he could share his knowledge, with a companion

who would accompany him in search of God. He found Rumi, a perfect intellectual who had

seen Shams in his dream as Shams saw him. There was a divine love between Rumi and Shams.

As Chittick quoted inIbn-Arabi:

‘The love of the lover becomes attached only to that of a person which is non-existent at that

moment. He imagines that his love is attached to the person, but this is not so. Love incites him

to meet and see his beloved.’

 Noor 11

The book occupies the reader’s attention with the interesting character of different ideologies.

The book shows the importance of love and its ability to change the complicated things. I was

very absorbed to learn the spiritual bonding between Rumi and Shams. The rules explained in the

book are guidelines for peaceful lifestyle.

The Forty Rules of Love is particularly an impressing novel which is of formation. It narrates the

famous story of a pair of 13th century i.e. Rumi and Shams of Tabrez opposite to the story of

Ella- a Jewish middle aged house wife with Aziz Zahra, whose book she is reading as an editor

to write a review about it. Hence, this novel is a complete study on opposites like heart versus

brain, risk versus foundation, youth versus wisdom, acceptance versus perspective, love versus

reason and spontaneity versus discipline. Along with that it is also an immaculate bildungsroman

as in bildungsroman the main motive is development in the protagonist’s nature and maturity.

The protagonist goes through an inward journey to find the actual meaning of life and also grows

psychologically. The protagonist also gets an opportunity to discover the equality he or she

lacked in society through the basis of love (Firdous, 2014). The book is analysed with different

perspectives of practical mysticism.

Statement of problem:

The current study traced the elements of practical mysticism based on the concept of following

the path of GOD by also socializing with the people. This is based on concept of oneness of

being given by Ibn Arabi.There are numerou spoints in which the novel where these concepts

can be seen and this study gives an oppurtunity to highlight those features through focusing

focusing on Islamic ideology.

 Noor 12

Research Questions:

 How the praxis of practical mysticism is depicted throughout the story in ELIF

SHAFAQ’s FORTY RULES OF LOVE?

 To explore the metaphysical concepts depicted throughout the story?

 To elaborate the elements of divinity, the power of love and practicability of mysticism in

the characters of Shams, Rumi, Ella and Aziz.

Research Methodology:

The research is of subjective nature, therefore, the researchers have adopted unstructured

approach to carry out the story. The qualitative research method is utilized to seek suitable

answers to the research questions. Exploratory research design along with descriptive research is

used to gather required information from the text of the novel that relate to the selected theory.

The text is carefully analyzed and interpreted in order to get the desire end. In the story textual

evidence is used rather than any numeric data.

Theoretical Framework:

The theoretical framework that support these study are praxis of practical mysticism, Wahadatal

Wujud and dynamism by Evelyn Underhill and Ibn Arabi.

Chapters Summary:

The chapter 1 deals with the turn to spirtuality. The term spirtuality refers to an individual

solitary search for and discovery of the absolute and divine. Spirtuality carries with it a

conviction that the transcedence is real and it requires some sort of spirtual practice that as a
 Noor 13

catalyst to inner change and growth. It is primarily personal, but it also has a social dimension.

Everything stems from mysticism, or primarily religious experience, whether it be revelation or a

personal mystical state of consciousness. It is therefore, quite natural and appropriate that

spirtuality should become more primary for people.

The chapter 2 deals with the nature, scope and the value of interspirtuality.

The chapter 3 explains the characteristics of Practical mysticism. There are at least three

characteristics which practical mysticism in diverse traditions share. They are Focusing on the

Relationship between Human Being and His self, Dynamism and Egocentricity.

The chapter 4 narrates the concept of Bhakti. Bhakti is a devotional element in the religious lif

eof a people expresssed as an intimate relationship between man and a personal God based on

love and it also implies that idea of a God who feles intense love for man.

The chapter 5 engages the elements of mystical experience. Mystical spirtuality is practical,

experimental, ineffable, giving cetitude, and in possession of transcendent knowledge from direct

experience.

Chapter Two

Praxis of Practical Mysticism depicted in The Forty Rules of Love

Practical Mysticism is a book written by Evelyn Underhill and first published in 1915. In this

book Underhill sets out her belief that spiritual life is part of human nature and as such is

available to every human being. Underhill's practical mysticism is secular rather than religious,

since "it is a natural human activity." In the following paragraph, Underhill defines the meaning

of the phrase "Practical Mysticism".

 Noor 14

Therefore it is to a practical mysticism that the practical man is here invited: to a training of his

latent faculties, a bracing and brightening of his languid consciousness, an emancipation from

the fetters of appearance, a turning of his attention to new levels of the world. Thus he may

become aware of the universe that the spiritual artist is always trying to disclose to the race. This

amount of mystical perception---this 'ordinary contemplation', as the specialist call it,---is

possible to all men: without it, they are not wholly alive. It is a natural human activity Underhill's

book was written at the outbreak of World War I, at a time of "struggle and endurance, practical

sacrifices, difficult and long continuous effort" when, she believed, practical mysticism was the

activity needed most.

“No matter what your destination, just be sure to make every journey a journey within.”

Generally contrasted with theoretical mysticism, practical mysticism is defined more

comprehensively in this work through clarifying its position in the dimensional definition of

mysticism. The difference between practical mysticism and mystical practices, its relationship to

ethics, and the scope of practices with which it deals are also discussed in the work.

Distinguishing between two parts of practical mysticism, this work also tries to explain its three

major characteristics, namely focusing on the relationship between human being and his self,

dynamism,and egocentricity, in order to help its readers to have a clearer picture of practical

mysticism.

Even if we consider the words cited above of Evelyn Underhill (1875-1941), the English Anglo-

Catholic popular writer on mysticism, as a reduction of mysticismto one of its parts, it is true that

mystics themselves – even those who have paidmore attention to the theoretical matters – have

laid stress on practical mysticism and considered it as an important element of their mysticism.
 Noor 15

However, lots of modern theoretical minded scholars who have written in the field of mysticism

have not paid due attention to this significant part of mysticism. Although practical mysticism is

generally contrasted with theoretical mysticism,comparing it with all dimensions of mysticism

will clarify its scope better.

Taking into account the set of dimensions proposed by Peter Moore, namely theexperiential,

theoretical, practical, social, and ontological dimensions of mysticism,one may suppose that

practical mysticism is the practical dimension of mysticism, and, therefore, is neither the

mystical experience itself nor the theoretical, social, or ontological dimension of mysticism.

However, since practical dimension of mysticism is generally defined as the body of disciplines

and techniques or systems of contemplative techniques often associated with mystical

experience,this supposition would be true only if we identify practical mysticism with mystical

practices and techniques and the very actions which wayfarers do to reach the goal of mystical

path or mystics do as a result of their mystical perfection. But, though practical mysticism refers

to mystical practices, they are not one and the same thing. In fact, if we define ethics in its broad

sense as a general pattern or way of life and a set of rules of conduct, practical mys ticism could

be considered as a type of ethics, and in the same way that we distinguish between ethics as a

pattern and set of rules and ethical actions, there is a distinction between practical mysticism and

mystical practices.

Practical mysticism indicates the way of mystical life and includes a set of rules about what

should be or is performed during the stages of mystical perfection, and it is not what ought to be

or is performed itself. In this sense, if the theoretical dimension of mysticism is defined so

broadly which brings both moral and non-moral propositions under its umbrella, practical

mysticism is a part of the theoretical dimension of mysticism which refers to its practical
 Noor 16

dimension. On the other hand, if the theoretical dimension of mysticism is defined so that it

includes only non moral propositions, practical mysticism could be considered as another

dimension of mysticism which embraces moral propositions. Using the definition of mysticism

which Bernard McGinn (*1937), the American scholar of historical theology and history of

Christianity, offers in his general introduction to the five volume history of Christian mysticism

in the West helps us both clarify the relationship between practical mysticism and mystical

experience and delineate the practices to which practical mysticism refers. McGinn defines

mysticism as the experience of God human encounter, everything which leads up to and prepares

for it, and everything which flows from it.

“Hell is in the here and now. So is heaven. Quit worrying about hell or dreaming

about heaven, as they are both present inside this very moment. Every time we

hate hate,envy, or fight someone, we tumble straight intp the fires of hell (Shafak

182).’’

Mystical practices are a part of both the things which lead up to and prepare for such an

encounter and the things that flow from it, and, consequently, practical mysticism is related to

both practices should be or are done beforet he God-human encounter and after it. Nevertheless,

it should be noticed that every practice performed by mystics and wayfarers is not necessarily

related to practical mysticism. Practical mysticism deals merely with those practices which are

performed either as a part of preparations for mystical experience or as aresult of it, and the other

practices done by mystics and wayfarers are not related to it. For example, those sections of

shingi (rules of purity) collections dealing with the ruling of monasteries and management of

kitchens and halls or thoseparts of Sufi manuals concerning the method of dressing,, the manner
 Noor 17

of eating,and the way of marriage could not be considered as parts of practical mysticism of Zen

mysticism and Sufism if they are not preparations for or done asa result of mystical experience.

The point that practical mysticism deals with the practices performed in the stages of mystical

perfection both before the God-human encounter and after it leads to the fact that some

practices in the realm of practical mysticism are not the object of ethical commandment or

prohibition. For instance, the unintentional mystical dance which sometimes ensues Sufis’

rapture is an action which practical mysticism deals with, but nobody could command to or

prohibit from it, because it is out of Sufis’ free will. Or, the altruistic actions of an enlightened

bodhisattva after his or her enlightenment are in the domain of practices. It is worth noting that

many mystics especially those of western religions emphasize that mystical practices could only

prepare the way for God human encounter through divine grace,and there is no ‘causal’

relationship between these practices and such an encounter. Some authors, however, use some

ambiguous words regarding this relationship which could refer to both causal and preparatives.

Consequently, practical mysticism is related to not only the practice sought to be done during

mystical way of perfection but also the practices are done by wayfarers or mystics in this way.

Since practical mysticism deals with the practices performed in various stagesof mystical

perfection, it commonly includes the description of these stages.Casting a brief look at the

sources written about practical mysticism shows thatspecifying the characteristics of mystical

stages has often been an inseparablepart of practical mysticism in different mystical traditions.

For example, fifty two levels of cultivation which bodhisattva ought to traverse on the path to

perfect enlightenment (Buddhahood) are described in Mahayana mysticism, from which the last

ten stages (bhumis) are explained in ‘Dasabhumika Sutra’; different sets of mystical stages are

elaborated in Christian mysticism like the well-known three fold way of purgation, illumination,
 Noor 18

and ecstasy,seven mansions of mystical perfection in Teresa of Ávila’s Interior Castle, and seven

stages of the ascent to God in Marguerite Porete’s The Mirror of Simple Souls; and four jour-

neys towards God (al-Asfar al-arba’a) as well as the frequent theme of ahwal and

maqamat(spiritual states and stations)– like hundred stages of the mystical path in ‘Abdullah

Ansari’s Manazil al-Sayerin – are explained in Sufism. As a result, to make a comprehensive

definition of practical mysticism, one should take into consideration its both parts, namely the

part which deals with mystical stages and the part with reference to mystical practices.

Therefore, practical mysticism could be defined as a set of moral and non moral propositions

regarding: the stages of the path of mystical perfection, and whatought to or ought not to be

performed or is performed during these stages.The first part contains just no nmoral propositions,

while the second includes both moral and non moral propositions.

For centuries, mysticism has been a major force in our quest to experience God and the

spiritual dimension of life. Our yearning to find relationship with the Divine is ancient, and has

been an instinctual impulse within us since the dawning hour of humankind. Indeed, this urge is

woven into the very fabric of human consciousness. It is a heartfelt desire to establish a deep and

abiding union with God’s love, and from this, experience a “peace that passeth understanding.”

Yet our relationship with God is an evolving thing, as is everything else in life. Though

mysticism has been the emphasis of the past, it is gradually evolving into a new and more

enlightened approach to God and our understanding of spiritual living. This new approach has

been called many names, but its most succinct and useful title is Practical Mysticism.

Shams elaborated Rumi about practical mysticism. He stated:

 Noor 19

“The universe is one being. Everything and everyone is interconnected through

an invisible web of stories.Whether we are aware of it , or not, wee alll in a silent

conversation. Do no harm. Practice compassion. And don’t gossip behind

anyone’s back-not even a seemingly innocent remark! The words that come out of

our mouths do not vanish but are perpetually stored in ninfinite space, and they

will come back to us in due time. One man’s pain will hurt us all. One man’s joy

will make everyone smiled.” (Shafak 207).

Practical Mysticism is not a spiritual approach that denies the validity of mysticism (as we

traditionally understand this term). Instead, it is the next stage in its evolution. Mysticism has,

historically, emphasized the importance of relating to God’s love. It is based upon the conviction

that God is love, and that to find a deep love within oneself is to find divinity. A practical mystic

would not refute the truth of this notion. Yet in addition to this view, the practical mystic

understands that God is not only a representative of love, but also of mind and intelligence.

Practical Mysticism also illustetes about the rights of women in our society. Shams sighed softly

and help us mysterious and inviting others as a secret garden.

“There are three more currents. The second one is deeper than the first, but still close to the

surface. As your awareness expands, so does your grasp of the Qur’an. But for that to happen,

you need to take the plunge”. “The third undercurrent is the esoteric, batini, reading. If you read

Nisa with your inner eye open, you’ll see that the verse is not about women and men but about

womanhood and manhood . And each and everyone of us, including you and me, has both

femininity and masculinity in us, in varrying degrees and shades. Only when we learn to

embrace both can we attain harmonius Oneness (Shafak 198).”

 Noor 20

This is the essential difference between traditional mysticism and the perspective advocated

within Practical Mysticism.. To the practical mystic, God is love and mind, and equally so. Both

represent sacred attributes of divinity seeking expression through humanity. As our mystical

understanding of life matures, we are beginning to understand that the use of the mind (higher

mind) is a gate to God. It is a portal into the will and intelligence of divinity, just as the heart is

the way to divine love.

As an individual’s abstract mind is developed (in conjunction with love), she begins to realize

that God speaks to humanity through lofty and profound ideas. From this, a new understanding

of life emerges. It is a recognition that humanity is truly evolving. However, it is not evolution as

we typically consider it. Unlike the Darwinian notion that survival of the fittest propels

evolutionary change, the practical mystic realizes that humanity evolves through its relationship

to progressive ideas and their practical application.

Practical Mysticism states that service to humanity needs to be centered in compassion, while at

the same time expressed with wisdom and intelligence. It demands that we learn to establish a

deep connection to the soul’s love while simultaneously applying the wisdom of the mind in

practical ways. Too often mystics are lovingly compelled, but lack the ability to demonstrate

practical skills for living. This must change. Through widespread education in recent years,

humanity’s ability to think and reason has increased tremendously. We therefore live in a time

when love alone will not suffice. Instead, love must be accompanied by intelligent thought and

practical skill in action. This is the mantle of the practical mystic.

When we view the historical underpinnings of religion, we see that mysticism is the ground that

gives birth to theology. In its early phases, a religion is largely mystical and only later hardens
 Noor 21

itself with unnecessary creed and dogma. Yet, even with the destructive introduction of dogma

the mystical tendencies of a religion are still held by some of its exponents. In many ways the

orientation found in certain branches of Christianity give evidence to this. The belief in

cloistered living is one such indication.

Christian mysticism has been governed by the assumption that to find God (in the deepest sense)

requires separation from society, and to live a life of contemplative solitude. Though not denying

that there is a measure of truth to this, Practical Mysticism doesn’t emphasize this notion.

Instead, finding the divinewithin society is the primary theme. To the practical mystic, divinity is

found within the crucible of culture and civilization. And, it is this conviction that motivates the

practical mystic in his/her commitment to serve humanity.

The cloistering tendency still found in religion is actually a residual effect of life lived during the

Piscean Era. During that great astrological epoch it was believed that rapport with God is

deepened by removing oneself from the doings of the world. From this, monastic theology came

into being and convents and monasteries provided the needed isolation. Indeed, for the last two

thousand years this has been the ordained means for finding God. However, humanity is now in

transition, astrologically considered. At this remarkable time in history we find ourselves moving

between two great ages—Pisces and the emerging sign of Aquarius. A new order is therefore on

the horizon, and with it comes the next step in the evolution of humanity’s mystical relationship

to life. Indeed, the notion that God is primarily found in seclusion is gradually coming to an end.

The dawning Age of Aquarius represents the next step in the development of our understanding

of God and humanity’s relationship to the divine. This zodiacal sign symbolizes the importance

of intelligent and practical approaches to life. Aquarius is known as the sign of service, and is
 Noor 22

profoundly related to the development of the higher mind. In addition, it encourages us to realize

that there is no place where God it not. As such, God is equally present in the hectic

circumstances of urban life as in the isolation offered in remote places. A religious monastery,

places of science and the arts, or even the ghetto are all gates that lead to the divine. This sign

hearkens to the cultivation of lofty thought and the need to find practical methods that support

the evolution of culture and the upliftment of civilization. Our future largely depends upon this.

The sign of Aquarius is the force that urges us toward Practical Mysticism. Even so, it is we who

must rise to the occasion.

One of the perceptual differences between the mystic and the practical mystic has to do with

belief about the nature of creation and its relationship to the Creator. Historically, Western

theologies have held the view that there is a gulf between God and creation. This is the root

assumption in the mind of the Western mystic, and has led to a sense of isolation from God.

Indeed, this is why some scholars have referred to Western theologies as religions of exile. Yet,

practical mysticism sees this in a different manner. It is not God and creation, but God as

creation that the practical mystic holds true. This is the deeper reason why the practical mystic

sees God within every facet of civilization. Every societal institution is understood as an aspect

of divinity struggling to evolve toward a perfected expression. Spiritual service, therefore, has

relevance in all places.

A key distinction between the mystic of old versus the practical mystic has to do with the

question of good and evil, right and wrong. Over the centuries, Western theologies have strongly

delineated these two things. The view has been that there is good and evil and a choice must be

made. The notion of hell and the devil emerge as tools used to define evil and to prompt people

(usually through fear) to make a choice in favor of goodness. However, the practical mystic does
 Noor 23

not see it this way. Instead, there is an understanding that everything in the world is an

expression of both darkness and light, of good and evil.

Every human being, life event and social institution hold measures of truth and distortion.

Indeed, this is one way (of many) to understand evil. Simply stated, evil is the distortion of truth.

We can easily see this when we consider the fact that a vice is often a virtue that has been

distorted or misapplied. All things are imperfect and, therefore, have measures of distortion and

impurity (evil) in their expression. This is true for the criminal and the saint alike. The simplistic

notion that darkness is due to origin sin, as Western theology suggests, is being superseded by a

more enlightened understanding of evil. Evil is a dynamic characteristic found in the physics of

creation itself, and is naturally a part of the evolution of all things. To the practical mystic, the

question is not what is good and what is evil. Rather, it is to see all things as manifestations of

both, and to facilitate the transformation of the lesser (evil) on behalf of the greater (goodness).

Mysticism has been governed by the belief that love is the only road that leads to God. Yet, we

are entering a new and dynamic phase in the evolution of mystical yearning—the era of Practical

Mysticism. Gradually we are realizing that God is not just love, but is also mind. Practical

mystics understand that the heart and the mind are equally divine, and both must be utilized in

service to humanity’s betterment. Such people advocate the importance of bringing spiritual

wisdom into practical expression. They seek to build a new civilization where humanity’s

oneness is recognized and outer societal structures evidence this recognition. This is done by

inwardly aligning with the soul while simultaneously keeping one’s feet planted on the ground.

Such is the formula for bringing heaven to earth, and is the mandate of the practical mystic.
 Noor 24

Chapter Three

Metaphysical concepts in forty rules of love

Metaphysics is the branch of philosophy that examines the fundamental nature of reality,

including the relationship between mind and matter, between substance and attribute, and

between potentiality and actuality.The word "metaphysics" comes from two Greek words that,

together, literally mean "after or behind or among [the study of] the natural". It has been

suggested that the term might have been coined by a first century CE editor who assembled

various small selections of Aristotle’s works .

Metaphysical study is conducted using deduction from that which is known a priori. Like

foundational mathematics (which is sometimes considered a special case of metaphysics applied

to the existence of number), it tries to give a coherent account of the structure of the world,

capable of explaining our everyday and scientific perception of the world, and being free from

contradictions. In mathematics, there are many different ways to define numbers; similarly in

metaphysics there are many different ways to define objects, properties, concepts, and other

entities which are claimed to make up the world. While metaphysics may, as a special case,

study the entities postulated by fundamental science such as atoms and superstrings, its core

topic is the set of categories such as object, property and causality which those scientific theories
 Noor 25

assume. For example: claiming that "electrons have charge" is a scientific theory; while

exploring what it means for electrons to be (or at least, to be perceived as) "objects", charge to be

a "property", and for both to exist in a topological entity called "space" is the task of

metaphysics.

There are two broad stances about what is "the world" studied by metaphysics. The strong,

classical view assumes that the objects studied by metaphysics exist independently of any

observer, so that the subject is the most fundamental of all sciences. The weak, modern view

assumes that the objects studied by metaphysics exist inside the mind of an observer, so the

subject becomes a form of introspection and conceptual analysis.

It can be depicted in the novel . Shams explained with Suleiman the Drunk about the mention of

wine in Sufi poetry;

“When a true lover of God goes into a tavern, the tavern becomes his chamber of prayer, but

when a wine bibbler goes into same chamber, it becomes his tavern. In everything we do, it is

our hearts that make the difference , not our outer appearances. Sufi does not judge other people

on how they look or who they are. When a Sufi stares at someone, he keeps both eyes closed

and instead open a third eye-the eye that sees the inner realm(Shafak 141).’

Some philosophers, notably Kant, discourse both of these "worlds" and what can be concluded

about each one. Some philosophers, such as the logical positivists, and many scientists, reject the

strong view of metaphysics as worthless and unverifiable. Others reply that this criticism also

applies to any type of knowledge, including hard science, which claims to describe anything

other than the contents of human awareness, and thus that the world of perception is the

objective world in some sense. Metaphysics itself usually assumes that some standpoint has been
 Noor 26

taken on these questions and that it may continue self-sufficiently of the high-quality the

question of which stance to take fits instead to another branch of philosophy, epistemology.

“The quest for Love changes us. There is no seeker among those who search for Love who has

not matured on the way. The moment you start looking for Love, you start to change within and

without.”

This is the possible connotation of the title because Metaphysics is about things that do not

change. In one place, Aristotle identifies the subject-matter of first philosophy as “being as

such”, and, in another as “first causes”. It is a nice and provoked question what the connection

between these two definitions is. Perhaps this is the answer: The invariable first causes have

nothing but being in common with the changeable things they cause. Like us and the objects of

our experience—they are, and there the resemblance ceases.

Shams stated with a peasant in his novel forty Rukes of Love the beauty of work of God:

“God is busy with the completion of your work, both outwardly and inwardly. He

is fully occupied with you. Every human being is a work in progress that is slowly

but inexorably moving toeard perfection. We are unfinised work of art both

waiting and striving to be completed. God deals with each of us separately

because humanity is a fine art of skilled penmanship where every single dot is

equally important for the entire picture”.(Shafak 102).

 The subject-matter of metaphysics is “being as such”

 The subject-matter of metaphysics is the first causes of things

 The subject-matter of metaphysics is that which does not change

 Noor 27

Any of these three theses might have been regarded as a defensible statement of

the subject-matter of what was called ‘metaphysics’ until the seventeenth century.

But then, rather suddenly, many topics and problems that Aristotle and the

Medievals would have classified as belonging to physics (the relation of mind and

body, for example, the freedom of the will, or personal identity across time)

began to be reallocated to metaphysics. One might almost say that in the

seventeenth century metaphysics began to be a catch all category, a source of

philosophical problems that could not be otherwise classified as epistemology,

logic, ethics or other branches of philosophy. (It was at about that time that the

word ‘ontology’ was invented—to be a name for the science of being as such, an

office that the word ‘metaphysics’ could no longer fill.) The academic rationalists

of the post-Leibnizian school were aware that the word ‘metaphysics’ had come

to be used in a more inclusive sense than it had once been. Christian Wolff

attempted to justify this more inclusive sense of the word by this device: while the

subject matter of metaphysics is being, being can be examined either in general or

in relation to objects in particular categories. He distinguished between ‘general

metaphysics’ (or ontology), the study of being as such, and the various branches

of ‘special metaphysics’, which study the being of objects of various special

categories, such as souls and material bodies. (He does not assign first causes to

general metaphysics, however: the study of first causes belongs to natural

theology, a branch of special metaphysics.) It is doubtful whether this operation is

anything more than a verbal trick. In what sense, for example, is the practitioner

of rational psychology (the branch of special metaphysics devoted to the soul)

 Noor 28

engaged in a study of being? Do souls have a different sort of being from that of

other objects?—so that in studying the soul one learns not only about its nature

(that is, its properties: rationality, immateriality, immortality, its capacity or lack

there of to affect the body …), but also about its “mode of being”, and hence

learns something about being? It is certainly not true that all, or even very many,

rational psychologists said anything, quarational spirtualists that could plausibly

be read as a contribution to our understanding of being.

“You can study God through everything and everyone in the universe,

because God is not confined in a mosque, synagogue or church. But if you

are still in need of knowing where exactly His abode is, there is only one place

to look for Him: in the heart of a true lover.”

Perhaps the wider claim of the word ‘metaphysics’ was due to the fact that the word ‘physics’

was coming to be a name for a new, quantitative science, the science that bears that name today,

and was becoming increasingly inapplicable to the investigation of many customary

philosophical problems about changing things (and of some newly discovered problems about

changing things).

Chapter Three

Elements of practical mysticism in the characters of Ella, Aziz ;Shams and Rumi

When it was stated in a few lines before that practical mysticism could be considered as a type of

ethics, it was also reminded that it would be true only if we define ethics in its broad sense.
 Noor 29

However, the modern definitions of ethics and morality are not necessarily so comprehensive,

and they usually prefer to concen-trate on the social aspects of actions. For example, The

Encyclopedia of Philosophy states:

As to content, morality is either wholly or almost wholly concerned with relations between men,

with how they ought to behave toward each other, with what general rules governing relations

between man and man a society ought to adopt (…)The need for morality arises because men are

social animals.

This modern emphasis on the social characteristic of ethics and morality manifests itself

especially in the lengthy debates on the connection between mysticism and ethics.When Rudolf

Otto writes: It is because the background of Sankara’s teaching is not Palestine but India that his

mysticism has no ethic’he has in his mind an ethics defined in social perspective. The same thing

could be said about W. T. Stace’s statement, ‘Hindu mystics have tended to be spiritually and

speculatively superior to the mystics of the West but lacking in the moral fervor of the latter’.

Also, other texts about the relationship between mysticism and ethics written since the beginning

of twentieth century – like Albert Schweitzer’s Die Weltanschauung der indischen Denker:

Mystik und Ethik, Sarvepalli Radhakrishnan’s ‘Mysticism and Ethics in Hindu Thought’, Arthur

Danto’s Mysticism and Morality, Steven T. Katz’s ‘Ethics and Mysticism’, and William J.

Wainwright’s ‘Mysticism and Morality’ generally lay stress on the social characteristic of ethics.

Regarding this matter, Jeffrey J. Kripal in his first article in Crossing Boundaries: Essays on the

Ethical Status of Mysticis, a signifi-cant book on the relation between mysticism and ethics,

writes:
 Noor 30

I am defining ‘morality’ or ‘ethics’ in a strictly social or rational sense, that is, I am concerned

with the impact that mysticism does (or, perhaps more telling, does not) have on concrete social

relationships, institutions, and actions. ‘Morality’, Richard Jones writes, ‘involves how we ought

to deal with other persons rather thanwith personal development’.

Practical mysticism, however, instead of stressing the social feature of ethics, emphasizes its

individual characteristic. In other words, if the relationships of human being is categorized into

four categories (1. relationship to God [or the Absolute], 2. relationship to himself, 3.

relationship to other people, and 4. rela-tionship to the rest of the world) one could say that

general religious ethical. systems emphasize the first, practical mysticism stresses the second,

and other ethical systems especially the secular ethics emphasize the third and – to a lower extent

– the fourth category of relationship. This point does not, of course, mean that practical

mysticism has nothing related to other kinds of relationship, but rather that those parts of it

concerning other types of relationship in some way or other refer to the second category. For

instance, prayer to God in practical mysticism is not a means of attaining God’s pleasure or

petition to God for one’s own needs, but a means of mystical perfection of the self. Likewise,

giving money and food to the poor is not a method to maximize social well-being, but a method

of travelling through the path of mystical perfection.

Taking into account the modern emphasis on the social characteristic of ethics and the

relationship between human being and other people, one could understand why it is better not to

use the term ‘mystical ethics’ instead of ‘practica mysticism’ to refer to this field of study.

Though some parts of practical mysticism in various traditions are related to social matters, there

are some mystical traditions – especially in the East – whose mysticism lacks anything

concerning the relationship between man and others, and at least in these cases using the word
 Noor 31

‘ethics’ doesn’t seem so reasonable. In other words, ‘individual practical mysticism’ is an

understandable phrase, but ‘individual mystical ethics’ may be considered as paradoxical

according the modern definition of ethics. Consequently, it would be better to use ‘mystical

ethics’ to refer to a kind of ethics based on mystical experience – as some scholars have used it

in this sense and apply ‘practical mysticism’ to refer to the stages of mystical perfection and

what ought to be – or is – performed during them.

Shams elaborated to Rumi the power of burning love:

“It is easy to love a perfect God, unblemished and infalliable that He is. What is far more

difficult is to love fellow human beings with all their imperfections and defects. Remember, one

can only know what one is capable of loving. There is no wisdomwithout love. Unless we learn

to love God’s creation, we can neither truly love nor truly know God(Shafak 110)”.

In the first section of this writing, it was mentioned that the concept of mystical stages is present

in the practical mysticism of various mystical traditions. characteristic of these stages is that

they are successive and hierarchical and should be passed through one after the other. Mystics

themselves use some symbols to stress this feature of mystical stages. For example, they speak

about the mystical ‘path’ or ‘way’ which ought to be travelled step by step, or, the ‘ladder’ of

perfection which one should climb gradually.

Since man passes through successive ascending stages during his mystical perfection and his

situation alters during these stages, the practices he should do or does – are not invariable during

the whole mystical way. In one stage he should struggle to mortify himself and purify his soul,

while in another should acquiescently settle and enjoy illumination. In one stage he should be

active, while in another ought to be contemplative, so that in the final stage could be both active
 Noor 32

and contemplative and fulfill the ideal of mixed life. A person travelling a long path to reach a

far land should run fast to cross a blazing desert in one part of his path, but he ought to sit down

calmly during his travel by boat in another part of his way, otherwise he drowns. Madame Guyon

(1648-1717), the celebrated French mystic of the seventeenth century, writes in this connection:

When, I say, the affections are in this state (…) we must allow them sweetly to repose and

peacefully to drink in that of which they have tasted; for as a person may enjoy the flavour of the

finest viands and mastication, yet receive no nourishment therefrom if he does not cease the

action and swallow the food: so, when our affections are enkindled, if we endeavour to stir them

up yet more we extin-guish the flame, and the soul is deprived of its nourishment.

Such a hierarchical characteristic of practical mysticism leads to a kind of dynamism in the codes

of practices which distinguishes it from the majority of ethical systems. In the non-mystical

ethical systems, there are usually some fixed codes of conduct according to which one should

behave, a number of horizontal virtues which could be generally attained simultaneously, or

some consequences which should be produced by actions which mainly don’t vary according to

the interior state of their agent. But, in practical mysticism, there are some vertical stages one

should attain one after the other, each of which has its own set of practices. This alteration and

dynamism is not merely limited to the set of codes of conducts in the different stages of the

mystical path, and sometimes the whole practical system is changed by passing through the

mystical stages. For example, a wayfarer who passes the stages prior to enlightenment in the

Hindu Advaitic mysticism follows a kind of consequentialist ethics, since for him the good is

what leads to moksa (soul’s release from the bonds of transmigration), and the bad is what

hinders it. But, as soon as he attains the final stage of enlightenment, he lays aside his
 Noor 33

consequentialist ethics, while ‘[f]or the man thus rejoicing in the Self, no purpose is served by

action’.

Paying attention to this hierarchical and dynamic characteristic of practical mysticism prevents

us from making false generalizations. If a mystic recommends a practice ought to be performed

in the final stage of mystical perfection, it would be wrong to decontextualize it and try to make

a general code from it, or recommend it to novices. Every systematization of practical mysticism

in different traditions should take this characteristic into consideration.

Since practical mysticism focuses on the relationship between human being and his self, and its

goal is mystical perfection of the self – the self of the person who travels the mystical path rather

than the selves of other people – every practice in this path is related in some way or other to this

goal. This self-centeredness does not mean that practical mysticism does not deal with any

altruistic prac-tice, but rather that even the altruistic actions done by wayfarers and mystics are

ultimately connected to the goal of their own perfection.

Shams of Tabriz stated in his novel that every individual is self sufficient in his search for the

divine.

“We were created in His image, yet we were each created different and unique.

No two people are alike. No two hearts beat to the same rhythm. If God had

wanted everyone to be the same. He would have made it so. Therefore,

disrespecting differences and imposing your thoughts on others is tentamont to

disrespecting God’s holy scheme”(Shafak 140).

Such an egocentricity is the matter of discussion not only about the perfected man who has

attained is the matter of discussion not only about the perfected man who has attained the final
 Noor 34

stage of perfection – like the lengthy discussion of the followers of Mahayana and Hinayana

Buddhism regarding whether or not a bodhisattva should ‘walk alone like a rhinoceros’ – but

also about the wayfarers who try to attain this final stage. In order to make mystical egocentricity

clearer, paying attention to two types of egocentricity would be helpful. The first type is ‘the

position that an action is right or good or obligatory if and only if it (ultimately) promotes one’s

own well-being’, and the second is the position that an action is wrong or bad or not obligatory if

and only if it (ultimately) demotes one’s own well-being. Even those systems of practical

mysticism which are not egocentric of the first type (let’s call it ‘hard egocentric’), they are at

least egocentric of the second type (let’s call it ‘soft egocentric’). For example, when Meister

Eckhart asserts that:

“If a man were in an ecstasy as St. Paul was and if he knew of a sick person who

needed a bowl of soup from him, I would consider it far better if you were to

leave that rapture out of love and help the needy person out of greater love.”

Even if we suppose that Eckhart recommends to abandon an action which causes mystical

promotion for the sake of promoting others’ well-being (and does not others’ welfare), he never

recommends his followers to perform an act which promote both mystical perfection and others’

well-being; promote mystical perfection but demote others’ well-being; are irrelevant to

mystical perfection but promote others’ well-being; are irrelevant to mystical perfection but

demote others’ well-being; emote mystical perfection but promote others’ well-being; and

demote both mystical perfection and others’ well-being, practical mysticism may refrain from

recommending the second and the fourth practical mysticism may refrain from recommending

the second and the fourth the third group – although they are irrelevant to mystical perfection,
 Noor 35

but it never recommends the fifth group of practices, if any, though they are helpful for the

others and promotes their well-being.

Meister Eckhart detailed:

‘There was a learned man who, eight years long, desired that God would show him a man who

would teach him the truth. And once when he felt a very great longing, a voice from God came

to himand said, Go to the church, and there shalt thou find a man who shalt show thee the way to

blessedness.’ And he went thence, and found a man whose feet were torn and covered with dust

and dirt: and all his clothes were hardly worth three farthings.

And he greeted him,saying:-

God give you good day!’

He answered : I have never had a bad day.’

“God give you good luck.’

‘I have never had ill luck.’

‘may you be happy! But why do you answer me thus?’

“I have never been unhappy.’

“Pray explain this to me, for I cannot understand it”.

“The poor man answered , Willingly. You wished me good day.

I never had a bad day: for if I am hungry I praise God; if it freezes, hails, snows, rains, if th

eweather is fair or foul, still I praise ; am I wretched and despised, I praise God, and so I never
 Noor 36

had an evil day. You wished that God would send me luck, for I know how to live with God ,

and I know that what He does is best; and what God gives me or ordains for me, be it good or ill.

I take it cheerfully from God as the best that can be, and so I have never ill luck. You wished that

God would make me happy. I have never unhapy; for my only desire is to live in God’s will, and

I have so entirely yielded my will to God’s, that what God wills, I will.”

But if God should will to cast you into hell,’ said the learned man, ‘what would you do then?’

Cast me into hell? His goodness forbids! But if He did cast me into hell, I should have two arms

to embrace Him. One arm is true humility, that I should lay beneath Him, and be thereby united

to His holy humanity. And with the right arm of love, which is united with His holy divinity I

should so embrace Him. That He would have to go to hell with me. And I would rather be in

hell and have God, then in heaven and not have God.’

“Then the Master understood that true abandonment with utter humility is the nearest way to

God.

The Master asked further: “whence are you come?”

“From God”.

“Where did you find God?”

‘When I forsook all creatures’.

“ Where you have left God?”

“In pure heats and in men of good will”.

“The Master asked : What sort of manyou are?”

 Noor 37

“I am a king”.

‘Where is your kingdom?’

“My soul is my kingdom, for I can so rule my senses inward and outward, trhat all the desires

and power of my soul are in subjection, and this kingdom is greater than a kingdom on earth.

‘What brought you to this perfection?’

“My silence, my high thoughts, and my union with God. For I could not rest in anything that was

less than God. Now I have found God: and in God have eternal rest and peace”.

All those who have felt themselves urged towards the attainment of this transcendental vision,

have found that possessions interrupt the view; that claims desires, attachments, become centres

of conflicting interest in the mind. They assume a false air of importance, force themselves upon

the attention, and complicate life. Hence, in the interest of self-simplification, they must be

cleared away; a removal which involves for the real enthusiastic little more sacrifice than the

weekly visit of the dustman. “Having entirely surrendered my own free-will,” says Al Ghazzali

of his personal experience, “my heart no longer felt any distress in renouncing fame, wealth, or

the society of my children”.

The object of mortification is to kill that old self, break up his egoistic attachments and cravings,

in order that the higher centre , the “new man”, may live and breathe.The process of

mortification is the process of setting up “new paths of neural discharge.” That is to to say, the

mysticlife has got to express itself in action: and for this new paths must be cut and new habits

formed-all, in spite of the new self’s enthusiasm, “against the grain”-resulting in a complete

sublimation of personality. Since the gretaer and stronger and more stubborn his character tends
 Noor 38

to be, this change of life and turning of energy from the old and easy channels to the new is often

a stormy matter. It is a period of actual battle between the inharmonius elements of the self, its

lower and higher springs of action: of toil, fatigue, bitter suffering, and many dissappointments.

Augustine Baker stated that it is the difference between a healthy appetite for nourishing food

and a morbid craving for garbage.

The impulse to connect contemplation and action has never been lacking. Nevertheless, Janet

Ruffing, R.S.M., the editor of Mysticism and Social Transformation, correctly observes that their

conjunction represents a "relatively neglected theme" . Moreover, the neglect occurs on all sides:

among activists passionately committed to social transformation, among serious devotees of

various religious and spiritual traditions, and among scholars committed to studying one, the

other, or both. In fact, many of those who consciously affirm the conjunction between mysticism

and social transformation tacitly assume that the relation between the two is in fact a disjunction.

They act as if one must choose either spirituality or practical action, interior life or life in the

world, theory or praxis, religion or politics, individual transformation or social transformation.

Admittedly, few serious commentators articulate this type of disjunction so starkly today. In fact,

many efforts to import the values of one side into a commitment on the other also proliferate.
 Noor 39

However, because they require such intense philosophical and historical labor, and because they

demand serious ethical and practical commitment, carefully articulated efforts at genuine

integration of the two remain relatively rare. For this reason, Mysticism and Social

Transformation represents an important contribution from the side of the study of spiritualities.

In a variety of ways (albeit with varying degrees of success) the essays in this collection seek to

validate and indeed, to ground the conjunction in the title.

Many of the studies on social work education approaches social work education as a whole with

field practice. On the one hand, such kind of approach signifies which knowledge-skill-value

basis social work education needs to be structured, on the other hand it describes the process how

these basis can be transferred to social work practices. The aim of the social work education is to

respond to today's individual and community needs and besides to think about how this process

can be improved. It is the focus of this review work to educate social worker with different

pedagogical approaches. Therefore, the aim of this study is to discuss how knowledge-skill-value

basis of social work can be applied as a pedagogical tool in social work education. Based on this,

in this study it is primarily dwelled on the general features of social work education. These

discussions are dealt within the context of five components of the learning process; the purpose

and scope of social work education, the student dimension, the instructive (facilitator)

dimension, the student-teacher interaction in the learning process and learning environment.

“Your destiny is the level where you will play your tune. You might not change your instrument

but how well you play is entirely in your hands.”

 Noor 40

Practical mysticism describes the practice of our spirtual and psychological development to

conscious development with earth. Practical mysticism issues forth a call to action and a cause of

hope in the face of ecological crisis.

Shams elaborated Harlot about the significance of present time.

“The past is an interpretation. The future is an illusion.. The world does not move through

time as if it were a straight line, proceeding from the past to the future. Instead time

moves through and within us, in endless spirals.Eternity does not mean infinite time, but

simply timelessnes.If you want to experience eternal illumination, put the past and the

future out of your mind and remain within the present moment”(Shafak 216).

The practice of mysticism seems to demand. It depends on the eternal values, the immanence of

divine spirit within the human soul which lie sat the root of the mystical concept of life. This is a

world of greater unity anh higher truth. It does not wrap the its initialities in a selfish and

otherwordly calm, isolate them from the pain nad effoert of common life. Human beings are

subject to a state of unrestraint and confusion, following that, a deep feeling of empitiness arises

within. This feeling results from the lack of spirtuality and the expansion of the egocentricity of

the man. Today's people face a severe lack of time and want to do everything by a schedule so

they know exactly what they are going to achieve and how a schedule so they know exactly what

they are going to achieve and how patience to enter into ambiguous and very complicated issues.

Additionally, they are in great demand for original, clear and transparent speech.

“Just as clay needs to go through intense heat to become strong, Love can

only be perfected in pain.”

 Noor 41

Practical mysticism describes the practice of our spirtual and psychological development to

conscious development with earth. Practical mysticism issues forth a call to action and a cause of

hope in the face of ecological crisis. The practice of mysticism seems to demand. It depends on

the eternal values, the immanence of divine spirit within the human soul which lie sat the root of

the mystical concept of life. This is a world of greater unity anh higher truth. It does not wrap the

its initialities in a selfish and otherwordly calm, isolate them from the pain and effort of common

life. Human beings are subject to a state of unrestraint and confusion, following that ,a deep

feeling of empitiness arises within. This feeling results from the lack of spirtuality and the

expansion of the egocentricity of the man. Today's people face a severe lack of time and want to

do everything by a schedule so they know exactly what they are going to achieve and how a

schedule so they know exactly what they are going to achieve and how patience to enter into

ambiguous and very complicated issues. Additionally, they are in great demand for original,

clear and transparent speech.

Say sometlhing few to refresh both worlds, So that it passes beyond both worlds, beyond all

limits. The tum of old sellers lras passed away, We are newsellers and here it is our market

that it Say sometlhing few to refresh both worlds,

passes beyond both worlds, beyond all limits.

The sum of old sellers lras passed away,

We are newsellers and here it is our market.

(maulana rumi)
 Noor 42

In addition, the era of vague and mere beautiful speech has passed, and whatever is expressed in

words should be demonstrated in practice; specifically, when these words are in the world of

mysticism , their practical aspects should defirutely be revealed. Otherwise, notes will be merely

forms on paper and words will be empty sounds in space.In this era, empty words and notes that

do not meet the demands of the suffering and impatient individuals are of no use. Something

should be donefrom deep inside the soul, And storytelling does not solve your problem. A water

spring inside the house, Is better than a river outside. One of these differences is the use of

((skills and technique s», which is indeed absent in [original) mysticism. When an individual

acquires a capability and power by using a techruque, it will be overall attributed to their

personal power and proper application of the technique; thus, the individual would suffer from

pride, boasting and self-praise. This is the problem infecting today's human being and should be

avoided; not simply getting infected by it in another way. In contrast, when this ability is

entrusted to him/her through divine grace, the individual cannot regard it as a personal

capability; therefore , they wiU not suffer from false states [such as pride and so on].

Rumi). In addition, the era of vague and mere beautiful speech has passed, and whatever is

expressed in words should be demonstrated in practice; specifically, when these words are in the

world of mysticism , their practical aspects should defirutely be revealed. Otherwise, notes will

be merely forms on paper and words will be empty sounds in space.In this era, empty words and

notes that do not meet the demands of the suffering and impatient individuals are of no use.

Somethittg should be donefrom deep inside the soul, And storytelling does not solve your

problem. A water spring inside the house, Is better than a river outside. One of these differences

is the use of ((skills and technique s», which is indeed absent in [original) mysticism. When an

individual acquires a capability and power by using a techruque, it will be overall attributed to
 Noor 43

their personal power and proper application of the technique; thus, the individual would suffer

from pride, boasting and self-praise. This is the problem infecting today's human being and

should be avoided; not simply getting infected by it in another way. In contrast, when this ability

is entrusted to him/her through divine grace, the individual cannot regard it as a personal

capability; therefore , they wiU not suffer from false states [such as pride and so on].

Another point is that certain schools of mysticism present and encourage various methods for

trespassing individuals' privacy by mind -reading, bewitching or [injuriously] influencing others,

reading others' personalities and so on. These people have not considered that such actions are

not part of mysticism and do not follow the path of Kamal , and can be applied only for obtaining

power and dominance over others, and creating multiplicity . Among the many individuals who

have been attracted to these schools, maybe no one has asked the questions about how these

actions can lead to human Kamal. And this is one of the distinguishing aspects between the

Kamal-seeking mysticism which seeks Kamal for individuals and the power-seeking mysticism

which seeks power for them.

Comprehending the practcability of spirtuality in our society:

The wonderful beauty of the Church’s teaching on this abiding presence of the Holy spirit, while

it deepens our acquaintance with His mysterious governance of the universe and discovers to us

the hidden beauties of our soul’s life, should bring also its measure of comfortor whatever makes

us conscious of the intimacy of God’s dealing with us lesson life’s greatest trouble, its loneliness

Spirtuality as Liturgy:
 Noor 44

It makes good sense to treat spirtuality as liturgy, and the 1986 work edited byCheslyn Jones. It

has become a basic text for spirtuality,following the earlier volume titled The Study of Liturgy

(1978). It attempts to theologically introduce the historical exposition of spirtuality.

The theological introduction to spirtuality, which stresses Jones’two contributions first showcase

the ‘common prayer-private devotion’axis with a creedal interpretation of common worship.

“His hope in Liturgy and Personal Devotion” is to prove that individual worship adheres to

canons similar to those of liturgy. His second article “Mysticism, Human and Divine” sees

religious mystical experience as a “general capacity of the human spirit” which is conditioned or

qualified by one’s religious tradition.

In novel forty Rules of Love, Shafak descrtibed the sharia. He stated:

“The sharia is like a candle.It provids us with much valuable light. But let us not forget that a

candle helps us to go from one place to another in the dark. If we forget where we are headed

and instead concentrate on the candle, what good is it?”He further stated to judge :

“Each And everyone comprehends the Holy Quran on a different level in tandem

with the depth of his understanding. There are four levels of insight. The first

level is the outer meanin g and it is the one that the majority of the people are

content with. Next is the Batin-the inner level. Third there is the inner of the

inner. And fourth level is so deep it cannot be put into words and is therefore

bound to remain indescribable.”(shafak 50)

Spituality as Academic Discipline:

 Noor 45

Similar to other behavorial sciences, spituality also seems as an academic discipline. It is to be

studied free from religiopus absolutes and seen as an expression of personal transcedence. As

such religious experience, free from God, is an appropriate field of study.

The American Academy of Religion confronted in its four year seminar from 1984 to 1998. The

result of that seminar was published in 1990 in the AAR series “Studies in Religion”(no.62),

titled Modern Christian Spirtuality. The study of interpreting a text is called hermeneutics, and

the problems of interpretation that accompany the scientific, academic study of spirtuality are

treated in start of the work (p1-61).

Spirtuality without religion:

Spirtuality that is “unfreighted” from theology. And taken as religious expereince requires an

interdiscilinary study wherein theology is but one relevant discipline among others (e.g.,

psychology, comparative religion, anthropology, etc). Spirtuality involves a particular type of

object, methodological styleand both an objective as well as an ideal procedure. Spirtuality

comes to be understood without a God.

Keeping the Spitual Life Alive

Spirtuality arises from the difficulties. Notice how Catherine of Siena(1347-80) is able to speak

of the soul with such case:

A soul rises up, restless with transcedence desire for God’s honor and the salvation of souls. She

has for some time exercised herself in virtue and has become accustomed to dwelling in the cell

of self knowledge in order to know better God’s goodness towardc her, since upon knowledge

follow love. And loving, she seeks to pursue truth and clothe herself in it.
 Noor 46

John of the Cross also graps its reality;

“This dark night is an inflow of God into the soulthat purges it of its habitual ignorance and

imperfections, natural and spirtualand which contemplatives call infused or mystiica theology.

Through this contemplation, God teaches the soul secretly and instructs it in the perfection of

love without its doing anything or understanding how this happens.”

Both these writers see the soul as part of a person’s fuller understanding of life in relation to

God.under the healing of spirtuality, we seek to address something akin to divine aspect in

human personality. All genuine spirtuality manifesrs an ethical living that is seen in a person’s

lifestyle.

“Whatever happens in your life, no matter how troubling things might seem, do

not enter the neighborhood of despair. Even when all doors remain closed, God

will open up a new path only for you. Be thankful!It is easy to be thankful when

all is well. A Sufi is thankfulnot only for what he has been given but also for all

that he has been denied(Shafak 73)”.

The life of the soul:

Various authors have employed the soul concept, most natably Thomas Moore’s Care of the

Soul. John of the Cross rightly observed;

“God teaches the soul secretly”.

 Noor 47

One immediate consequence is that our relation to our world cannot be restricted to our physical

body. The human soul is one with our body alters our dualistic thinking about the spirtual life.

The soul is seen as the body’s hostage, demanding a ransom for its freedom. In the end, one

needs to conquer the body so as to be freed from “beast of the flesh”.

“Patience does not meanto passively endure. It means farsighted enough to trust

the end result of a process. What does patience means? It means to look at the

thiorn ans see the rose, to look at the night and see the dawn.Impatience means to

be so shortsightedas to not be able to see the outcome. The lovers of God never

out of patience, for they knew that time is neededfor the crescent moon to become

full (Shafak 74)”.

The concept of the soul is not only the metaphysically integrating principle of one’s particular

existence but it is also the motivating life principle of personal human existence. It moves one to

full actualization. This is very important , for truly caring for the soul is all about one’s destiny.

The Morally Desirable Life:

In examinig the moral; or volitional life of the soul, it must be kept in mind that the soul is the

integrating principle

“If you want to strengthen your faith, you will need to soften inside. For your

faith to be rock solid, your heart needs to be as soft as a feather.Through an

illness, accident, loss or fright, one way or another, we all are faced with accidents

that teach us how to become less selfish and judgemental, and more

compassionate and generous. Yet some of us learn the lesson and manage to

become milder, while some othetrs end up becomingever harsher than before. The
 Noor 48

only way to get closer to truth is to expand your heart so that it will encompass all

humanity and still have room for more love.”(Shafak 244)

. This means that it is not divided into a thinking soul and a desiring soul; rather the soul is one.

However, traditionally the powers or capacities that the soul manifests are twofold- to know and

to love. The volitional life of the soul or its power to move the person toward the good object,

calls one into varying worlds of commerce. Because the will compels the individual to move

toward some desirable object, it pushes the person out into a world of competing desires.

Examples of this would be the appetite for food, th eappetite for pleasure, the desire for well-

being. The ethical life is, in fact, that practical life is the soul’s integration. It satifies both in light

of its desires as well as its hunger to understand.

“ Quit worrying about hell or dreaming about heaven, as they are both present

inside this very moment. Every time we fall in love, we ascend to heaven. Every

time we hate, envy, or fight someone, we tumble straight into the fires of hell.”

Shams further states with SULTAN walad in a conversation about ethics:

“This world is like a snowy mountain that echoes your voice .Whatever you speak, good or evil,

will somehow back to you. Therefore, if there is someone who harbors ill thoughts about you,

saying similar things about him will only make matters worse.You will be locked in a vicious

circle of malevolent energy. Instead for forty days and night say and think nice things about that
 Noor 49

person. Everything will be different at the end of forty days, because you will be different

inside”(Shafak p-21)

Mostly mystical writer sexplained the reason behind each and every one of his actions. Slowly

but surely, that things that can seem malevolent or unfortunate are often a blessing in disguise,

whereas things that might seem pleasant can be harmful in the long run.

Conclusion:

One must abstract the mind from the exterior things, in order that we may inwardly approach

God: that even in our work one ought to retire within ourselves, though it be only for a moment:

that this remembrance of a God who companions us within, is a great help to us: finally that we

ought little by little to habituate ourselves to gentle and silent converse with Him, so that He may

make us feel His presence in the soul.If a man will work an inward work, he must pour all his

power into himself as into a corner of the soul, and must hide hide himself from all images and

forms, and then he can work. The evidence for ectasy is stronger than for any religious belief.

There are three distinct aspects of ectatic states are physical, the psychological and the mystical.

Through these aspects, one self can attain ectatic life which are the most important part of

practical mysticism. It merely indicates the presence of certain abnormal psycho-physical

condition: an alternation of the normal equilibrium, a shifting of the threshold of the

consciousness, which leave sthe body, and the whole usual “external world”outside instead of

inside the conscious field and even affects those physical functions-such as breathing-which are

almost entirely automatic.

Nothing is more practical for realizing our desire for a better world than mysticsim. Better

worlds have to be built on sure foundations; they must be able to withstand deep impediments to
 Noor 50

their development. The view of moral obligation runs up against our inherited instincts of self

protection, greediness and desire to dominate others. Reaaranging energy from within is what

mysticism does. The book is about the practice and about what we may experience along the

way. In the mutual support with our society, the sense of Oneness is the hallmark of the mystic.

The effect of pure intellectual vision in those who have a great and generous love for God.

Nothing is a trial when we are able to cope with it efficiently. Things try us when we are not

adequate to them; when they are abnormally hard or abnormally we are weak.

Work cited:

Muhammad, S.(2007)-A Comparative study of Jalal-ud-Din Rumi and William Blake as

Mystical Poet Unpublished Ph.d. Thesis. International Islamic University Islamabad.

Herbermas, knowledge and Human interests; Herbermas, Theory and Practice.

Gloton, M.(1998 Herbermas, knowledge and Human interests; Herbermas, Theory and Practice).

The Quranic Inspiration of Ibn Arabi’s Vocabulary of Love-Etymological Links and Doctrinal
Development. Muhyddin ‘Arabi society, Vol- .Retrived from:
Http://www.ibnarabisociety.org/articles/glotonvocabultmary.html.

Firdous, S.(2014).Forty Rules Of Love as a Bildungsroman, Language in India, 14(7).

General principles of the Halqeh mysticism .

Underhill,1960;Msyticism 209.