“Christianity…Their practices are mostly of a devotional autohypnotic nature, and produce conditioned states which are much at variance with essential Sufi theory relating to the need for individual and specific teaching” (228)
This comparison of Sufism to Christianity illustrates what I believe to be a large reason why people are often driven from the Christian faith concerning Mass. While, at the same time, it shows the allure of Sufism to the average individual. When I grew up in Catholic middle school and high school I found that many of my friend’s (and myself’s) aversion to church came from the repetitiveness of the service. The only reprieve was the differing homily given by the priest. As we grew up this repetition, in a larger sense, made us feel insignificant and stagnant in our spiritual self. Though this doesn’t happen to everyone I believe that the “autohypnotic nature” of mass, as well as other practices, highlight the personal appeal of Sufism. Individual discovery and individual growth in Sufism allows for shared values but differing expressions of these values through poetry, contemplation, and action.
“Intoxicated Sufism is popular among Muslims of all classes and persuasions. Sober Sufism tends to appeal to intellectuals.” (228)
Intoxicated Sufism sounds appealing to me because of its unascetic implication. It’s popularity among all Muslims, in my mind, is because of its appeal to human emotion. Joy and ecstasy can be appreciated because they’re an expression of the self. Almost all people rich and poor want to be able to feel and not feel ashamed about it. Sober Sufism, on the other hand, seems to take a more serious approach that transcends human emotion. I imagine a modern day parallel could be hippies appreciating nature in their own way while ecologists appreciate it through scientific means.
“I am just as ecstatic as they are/ But with nothing to say! Please, universal soul, practice/some song, or something, through me!” (230)
This introductory piece of The Song of the Reed hits a resonating chord with me (and I believe others) and shows a large aspect of Sufism. The frustration that Rumi shows echoes the plight of expression that humans find themselves in. As creatures who want to be understood, we often find it difficult to express ourselves, Rumi listens in awe at the bird that can easily express itself through its song while he sits with the same joy in his heart unable to. This is part of the base of Sufism, the need for personal expression. Its appeal is the possibility to not be constrained inside an expressionless existence.
“The reed is a friend…a hurt and salve combining…intimacy and longing for intimacy.” (231)
This poem is venerating the ability to express oneself through music. The reed itself, although insignificant in its original form, can display feelings of love and hate, fear and joy. The poem is establishing exactly what Sufism strives for; a contemplation of the every day and the connection of it to a deeper understanding. They’re taking critical thinking to the extreme. It reminds me of Plan II.
“Because look, as they return, that goat is leading! / There are many different kinds of knowing.” (235)
This verse shows the wholeness of Sufism. Rather than restricting itself to one type of expression Sufism acknowledges that there are many different “kinds of knowing.” This is illustrated in the ideas of Sukr and Sahu. An overemphasis on only one way of knowing can hinder the movement of the “herd.” Although initially, the lame goat seems useless, when the crowd is flipped its presence suddenly becomes significant. Although its presence wasn’t important before, it is now. This forces one to appreciate the presence of things they may not normally appreciate. The world view that this enforces is one that dispels derision.
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