Tag Archives: Meher Baba

Joy and Sorrow and Stuff

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My painting of Meher Baba

 

New Start–178

Subtle Sorrows Are Borrowing Our Hearts

“Joy and sorrow are the light and shade of life; without light and shade no picture is clear.”
–Hazrat Inayat Khan

I’m thinking about life as a painting
As if I were an art critic
And even the painter

I’m also thinking about sadness
Yes because I am sad today but
It’s subtle this sadness

It won’t spoil my morning or the sun’s caress
It’s just an interesting object of investigation
(An objet d’art if you will)

Because I’m realizing different moods are
The colors of our life paintings and what
A strange painting it would be without dark contrasts!

Even the very dark ones–and the light grays?
Each day subtle sorrows
Are borrowing our hearts

They are the touches of gray
Which give our skin depth and volume
In the paintings of our lives

Clearly both sadness and joy
Breathe life and verisimilitude into our lives
(Not to mention artistic expression)

~.~.~

Hazrat Inayat Khan’s Invocation:

“Towards the one, the perfection of love, harmony and beauty, the only being, united with all the illuminated souls who form the embodiment of the master, the spirit of guidance.”

~.~.~

Hazrat Inayat Khan’s Prescribed Daily Mantra:
“My thoughtful self: Reproach no one. Bear malice towards no one. Hold a grudge against no one. Be wise, tolerant, considerate, polite, and kind to all.”

~.~.~

Gentle Readers,

“Joy and sorrow are each part of the other. If it were not for joy, sorrow would not exist; and if it were not for sorrow, joy would not be experienced.”
–Hazrat Inayat Khan

Pardon my double (or is it triple?) dose of Hegelian philosophy. But Hegel and his dialectic (read thesis antithesis, then, synthesis) are integral to my brand of Sufism. In a nutshell, you start with an idea and then you get an opposite idea, and the two fight it out til you reach a synthesis, which then becomes (In an upward spiral) the next level’s new thesis. (Yes we advance by successive approximation)

I am fascinated by Hegel. Have been ever since my UC Berkeley days where I came across Hegel in my European Intellectual History class. Of course it didn’t hurt that Meher Baba and Inayat Khan spoke in such Hegelian concepts. (e. g. all that talk about opposites)

Also for the above, I found intensely interesting the rumor that my beloved Sufi preceptor, Lud Dimpfl, was the reincarnation of Hegel.

And, speaking of opposites, here’s a bit from my daily dose of Hazrat Inayat Khan:

“We generally confuse truth with fact, and we often use the word fact for truth. When we look at it from the mystic’s point of view we find that words are too intricate ever to explain what is truth*. … Truth is that which cannot be pointed out, because all things that can be compared have their opposite, but neither God nor truth has an opposite. Names are to point out forms, and words are to distinguish one thing from another, while definitions come from the pairs of opposites or at least from differences. That which is all-pervading and is in all things and beings, that which every word explains and yet no word can explain, is God and is truth.”

Which brings us to Meher Baba (who in 1948 inherited my erst Sufi order–1972-79–which had been founded by Inayat Khan in 1921 ish).

As in this:

FREEDOM FROM OPPOSITES
Meher Baba

Every man is subject to agreeable and disagreeable experiences — of pleasure and pain, success and failure, good and evil, wealth and poverty, power and helplessness, honor and dishonor, gain and loss, fulfillment and frustration.

Each of these opposites invites a suitable response in emotion or in action. Mind is moved by these opposites, and is continually losing its equilibrium and continually trying to restore it while constantly meeting the impacts of environmental changes.

During its various lives as a human being the ego-mind can oscillate endlessly between the opposites, viz., indulgence and repression, secularism and religion, superiority complex and inferiority complex, self-aggrandizement and self-humiliation, introversion and extroversion, virtue and vice, pain and pleasure, “I” and “you” or “mine” and “thine,” without arriving at true poise.

True poise comes when the ego-mind, with all its accumulated inclinations, melts away through divine love, thus unveiling the supramental Truth in which there is a realization that one is — oneself — one with all life. Here there is no duality or division of life and therefore the soul is free from the opposite attitudes.

Having become one with the eternal and infinite divinity which sustains from within, the soul gains unending bliss, understanding, love and power, for the soul is free from duality.”

Sounds a lot like what Buddha said (and reportedly, experienced), nicht wahr?**

But back to Inayat Khan:

There is going forward and there is going backwards, there is success and there is failure, there is light and there is darkness, there is joy and there is sadness, there is birth and there is death. All things that we can know, feel and perceive have their opposites. It is the opposite quality which brings about balance. The world would not exist if there were not water and earth. Every thing and every being needs these two qualities in order to exist, to act, and to fulfill the purpose of life; for each quality is incomplete without the other. … by a deep insight into nature we discover that the creation is the same as the Creator, that the source is the same as the goal, and that the two only mean one. There are two ends to a line but the line is one, and this oneness is manifest in all things, though man seldom gives any thought to this subject. This amazing manifestation, this world of variety, keeps us so puzzled, so confused, and so absorbed in it that we hardly give ourselves any time to see this wonderful phenomenon: how the one and only Being shows Himself even in the world of variety.

God be with you,
Eric Halliwell

*Which reminds me of I forget who said, “Poetry is the art of the attempt to express the inexpressible.” Which would be a fool’s errand if it weren’t for the reader’s imagination coming to the rescue. Indeed, it’s an oft stated thing, (Inayat Khan-wise): the vital importance of the imagination.

**Coincidentally or not, I just finished rereading (after thirty years) a great Buddhist book, “Footprints of Gautama the Buddha, by Marie Beuzeville Byles, which I think is out of print, but which is still orderable online. In it is the life of Buddha (at least onwards from the episode under the Banyon tree). It tells it as a story but with extensive source notes after each chapter (in case you want to verify the incidents).

It portrays an interesting Buddha, whose gentle wit also shows through.

Finally the Cat Is Out of the Bag!

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Lud Dimpfl’s Sufi class (circa 1973)

I am the dark guy in the back row just in front of the left door jamb.

 

 

Lud Dimpfl with Meher Baba

 

New Start—419
Let Hell Go To Its Favorite Abyss

What if you were a writer when
(You had an imagination)
You imagined a new way backwards

(For a new way towards)
To examine the apparently soulless behavior
Of someone who couldn’t budge

Because who had kept dammed his heart and if
Then instead of damning him for his lack of savior
What if instead of that you understood better

Who he really was or at least you understood that
To judge is to fetter
(Yourself as well and to them too)

And so then you stepped toward this bliss:
You let hell go (to its favorite abyss)
You let flow your tear-salted water

From your oceanic heart and then
(It’s a start)
You wept?

 

~.~.~

Hazrat Inayat Khan’s Invocation:

“Towards the one, the perfection of love, harmony and beauty, the only being, united with all the illuminated souls who form the embodiment of the master, the spirit of guidance.”

~.~.~

Hazrat Inayat Khan’s Prescribed Daily Mantra:
“My thoughtful self: Reproach no one. Bear malice towards no one. Hold a grudge against no one. Be wise, tolerant, considerate, polite, and kind to all.”

~.~.~

Note to Gentle Readers:

The company that administers this website blind-sided me with a new format for posting stuff which I didn’t understand. For that, this post is very much behindtime. (but all is better now. (Ojala and inshallah)

Apologies.

Gentle Readers,
Perhaps you haven’t been following my blog “religiously.” (There’s that nasty word again) And so perhaps a brief bit about my background is in order. In order that is to better understand where I am coming from, and better put my musings in the context of a useful framework.

So here’s why this is a “Sufi” website:

I was an initiate in a Sufi order in northern California, from 1972 to 1979. (If you aren’t familiar with “Sufism,” if it helps to place this in context, Rumi was a Sufi). This order was co-founded by Hazrat Inayat Khan, sent to the west (England, The United States, etc.) in 1914, by his murshid, Madani, as I recall, in Hyderabad, India. The mission was to establish a Sufism beachhead in the west.*

In Sufism, the “guru” is called a murshid. Or, in the case of a woman, a murshida.

Inayat Khan died in 1927 and in 1948 the then murshida, Rabia Martin, (Inayat Khan’s chosen successor), when dying of cancer directed that the order be put under the aegis of Meher Baba (which means, compassionate father) in India. She was convinced he was “The Qutub,” which means in Sufism, the highest spiritual authority on the planet at the time. He was of the large Parsi community in India. They had centuries earlier fled from their native Persia where they were ostracized by the Islamic influences that took over Persia, and as is frequent worldwide in these cases of differing religions, did not show tolerance to the “infidel” Parsis, who didn’t wish to renounce their ancient devotion to the prophet Zoroaster, not even in favor of Mohammed..

Meher Baba conducted then the order from a physical distance, (its headquarters being in San Francisco) naming Ivy Duce as the new murshida. When I joined, Ivy Duce was about seventy five years old. Basically we followed the practices which had been set forth by Hazrat Inayat Khan, with some changes–mostly additions prompted by Meher Baba (I can’t think of any subtractions).  Oops. Yes I can. One thing. Meher Baba wanted omitted some of the arcane practises which if taught to people not spiritually advanced enough to use them safely, could abuse them, both to their and others’ detriment.

And so we revered Inayat Khan (Hazrat is a title bestowed in the east upon one who is respected as a holy person). We studied his writings, and sang his Zikr to start each meeting. It was a round–or canon (like the famous canon in D by Pachelbel, or more familiarly (and aptly, the last line) “Row Row, Row Your Boat.” And we said his invocation also at the start of a meeting. This was, “Toward the One, the perfection of love, harmony and beauty, the only being, united with all the illuminated souls who form the embodiment of the master, the spirit of guidance.”

As you may notice these are pantheistic in tone, and the invocation I do believe ranks as the most ecumenical of invocations. As such it is often the case that fundamentalists in their respective religions, take objection. As do others who imagine that “religion” inherently is imposed upon one from without, whether by a person such as Christ or Buddha, or usually, by mere priests of one sort or another who purport to speak for God.

Inayat Khan neatly sidesteps this (as do most Sufis I have come across in my readings) by the expedient of declaring that God has a way of adapting to the belief of the individual, who is encouraged to use the full range of her imagination to conceive of God as the embodiment of whatever most moves her heart. Since as Inayat Khan repeatedly emphasizes, the temple of God is the heart of man. Along these lines, he often quotes the Prophet Mohammed who said “Every man has his own religion.”

One of the practices prescribed by Inayat Khan is daily to say to oneself, “My thoughtful self, reproach no one, hold a grudge against no one, bear malice toward no one; Be wise, tolerant, considerate, polite, and kind to all.”

And this brings us to today’s theme, that of judgment. (Ha! Finally the cat is out of the bag!) Of course some religions or philosophies emphasize the concept of reincarnation (e. g. Jainism, Hinduism, Taoism, Buddhism, some subsects of Islam, and others. Most recently–to my knowledge–also, Meher Baba.) Indeed, though Inayat Khan never explicitly references such a doctrine, in my opinion, his philosophy connotes this. He often refers to the human being’s gradual development in terms that simply haven’t a possible timeline without reincarnation. I suspect this stemmed from the fact of Sufism being born of Islam, and steeped in a tradition of obfuscation. So as to avoid fundamentalist persecution—an example being poetry ostensibly written to an opposite sex beloved, or reference to “wine” when the cognoscenti knew what was meant was to a reference to God or divine intoxication. And had Inayat Khan spoken directly of reincarnation, it would have aroused controversy and Sufis are noted for keeping a low profile.

And again sticking to the no no of judgment, once one is hip to reincarnation there obtain obvious corollaries, such as the concept of “young souls” or “old souls.” The older souls, for their greater experience, are wiser. And a corollary to that is the injustice of judging a “young soul” by the standards of an older one. It would be like demanding calculus from a kindergartner. Because we are all on different rungs of the ladder, as it were. And God knows (as opposed to we) who is higher and who is lower or by how much. There can then be no absolute standards of even good and evil. Inayat Khan says the virtue of a regular person would likely be a sin for a saint. And Meher Baba has said, “There is no such thing as evil. Only relative degrees of good.”

God be with you,
Eric Halliwell

*By an interesting coincidence, Inayat Khan’s wife was either the cousin or sister (I forget which) to Mary Baker Eddy who founded Christian Science.

Giving This Famous God a Dare

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A Reprise of My Painting of Meher Baba

Giving This Famous God a Dare

–To Allan Y. Cohen

“He not busy being born is busy dying.”
–Bob Dylan (It’s Alright, Ma, I’m Only Bleeding)

At age eighteen
I made a deal with the night air
Under stars and the influence
Of a desperate sense

I was tired

Like someone swimming at sea
So I didn’t care about talking to the air
Pretending God was real or even
Giving this famous God a dare

They say God won’t make deals
You have to love Him first
(First water, then the thirst)

But I swear it’s not gone to my head
Instead after forty years still
I’m heart over heels
On my knees crying

For no longer dying

~.~.~

Hazrat Inayat Khan’s Invocation:

“Towards the one, the perfection of love, harmony and beauty, the only being, united with all the illuminated souls who form the embodiment of the master, the spirit of guidance.”

~.~.~

Hazrat Inayat Khan’s Prescribed Daily Mantra:
“My thoughtful self: Reproach no one. Bear malice towards no one. Hold a grudge against no one. Be wise, tolerant, considerate, polite, and kind to all.”

~.~.~

Gentle Readers,

I have the impression that none, or few, of my now 582 blog followers have actually read the “About” button (see atop the main page of rumi-nations.com).

And so since it in itself is pretty much a blog post, I dedicate this July post basically to a reprise of that, which gives an overview of my life and how it led to becoming a Sufi mureed, and to this website and blog..

So, here goes:

When I was five my mother had me declared a “ward of the court” and placed in a sort of orphanage, (same principle, but often parents were living, as were mine, but who for various reasons couldn’t or didn’t want to continue in the parental responsibility realm) paid by the state to provide my room and board, board not being so difficult because being farmish, Mrs. Hunt raised most of the food in house. Farmish because of raising rabbits, chickens, the odd hog and a cow, etc. and she got some other cash from when the children were expected to do what work our age level and physical state permitted.*

Five years later my mother took me and my three brothers back, but within six months released us again, this time into the custody of my father, whose new wife had stars in her eyes and notions of child-rearing experiments thinking to (like Aunt Polly in Mark twain’s Tom Sawyer) “civilize” us. These family experiments bounced us around on average every six months or even a year, dispersed among various family members on my mother’s side, punctuated by episodes with my father’s newly subsequent wives. (He ended up with four).

As it was difficult under these circumstances to make and keep friends, I became very lonely. Later, when I was eighteen and a student at UC Berkeley, I had a “religious” experience, which delivered me from this loneliness. I had until then been an atheist, mostly to please my two older “freethinking” brothers, who were then my only friends.

However, as a student at Cal, I was allowed free psychological counseling and had the good fortune to be the patient of Allan Y. Cohen, a newly minted Ph.D. from Harvard, who’d just had his own Odyssey, having been under the tutelage of Harvard psychology professors Timothy Leary and Richard Alpert (latterly denombre Baba Ramdass) at Millbrook, famous for prescribing the rampant use of LSD under the philosophy of “Turn on, tune in, and drop out.”

This Allan Cohen, had since become a Sufi and a follower of a mystic, Meher Baba, and was dedicating himself to the furtherance of Meher Baba’s crusade against drug usage.

I had then a fierce chip-on-my-shoulder way of testing people (partly why I hadn’t any friends).** And when I’d come for an appointment after the night before showing up stoned at one of his anti-drug lectures, exhibiting what most others would have taken to be insulting behavior such as heckling etc., he invariably reacted with good humor. He simply looked vastly amused that I would find any fun in that sort of thing.

As for whether I might believe in his metaphysical stuff, he didn’t seem to care. Not viscerally. Though with helpful enthusiasm if and when I ever showed any interest.

Which was fortunate, in that any sort of proselytizing would have driven this atheist away. But I came to respect his unorthodox shrink methods and noticed the pictures on his wall of Meher Baba and Hazrat Inayat Khan, the founder of Sufism in the western world, which aroused my curiosity. And as I became curious about this curious man, I began to ask questions.

Like who were the pictures of?

Now, you must know that the Sufi philosophy or at least the Hazrat Inayat Khan brand of Sufism–pretty much the only kind I’ve studied, (apart from the 1000 year old wonderful Sufi treatise, by the Sufi shaykh Hujwiri, Kashf Al-Mahjub, which translates as The Revelation of the Mystery)–features the opposite of proselytizing, almost to the extent of indifference, except for the reinforcement of any pre-existing enthusiasm. Queries are answered, but unless there are follow-up questions, the matter is dropped.

I think Allan Cohen created a sort of Buddhist vacuum, that pulled me in.

So I asked if there was anything I could read by way of an introduction. But even after reading his suggested mystical writings, *** intriguing and plausible though they were, still it was just an intellectual concept. I guess I was like a later dear friend, an atheist who admitted to me she would surely like to be able to believe such stuff, but couldn’t believe in fairy tales, thank you. It is an interesting question what leads one to such a belief. Meher Baba has written (familiarly, to me at least) about a state of “divine desperation.”

Well, one night in 1968, visiting a friend in Portland Oregon, with the television blaring news of the Tet Offensive in Vietnam, I was feeling so lonely that I went for a walk under the stars, and started to talk out loud saying things like I felt stupid talking to the air but as there weren’t any witnesses, okay, I’d give it a shot. I simply said, I was desperately sad and lonely and if Whoever you are would take away that feeling, I would believe. And instantly I was ecstatic. It was as if God was afraid I would change my mind, and struck while the offer was there. Tears streamed down my face, I was so happy, so grateful. And I went on to become a Sufi, in the same order that Allan Cohen was in. After seven years things happened and I moved on, but I have considered myself a Sufi ever since. And I can justly claim to be that since the essence of this Sufism is the belief that God is only accessible through an experience in one’s own heart, independent of priests and intermediaries.

Of course, this intense, ecstatic feeling wound down after a few days, but it is still there today, as a floor beneath me that I feel I can never fall through. It is rumored in Sufism that the best virtue is gratitude, and I do have that, though many troubled waters have since passed under the bridge.

But in my generative years, as Erik Erikson would say, I wish to share these Sufi ideas which I have come to love and which are the inspiration for my poetry. This “about” section begins with a poem I wrote concerning the situation I’ve just described, and my gratitude. (See above)

God be with you,
Eric Halliwell

*such as getting up before sunrise to feed and water 100 rabbits, or things like being farmed out to local walnut growers to harvest walnuts, for which Mrs. Hunt the Wagnerian lady from Oklahoma who ran the place was paid so much per stuffed gunny sack of walnuts. Or on Hallowe’en stuffed into a car and ferried all over the rural countryside to (like honeybees) collect large quantities of candy most of whch Mrs Hunt confiscated to furnish her baby showers or other such social life.

**To see how I’d gotten so feisty check out the Johnny Cash song “a Boy Named Sue.” Or to put it otherwise, I got tough from having been abandoned and as I say, bounced around.

***Mostly Meher Baba’s three volumes of “Discourses.”