At the end of a crazy-moon night
the love of God rose.
I said, “It’s me, Lalla.”
The Beloved woke. We became That,
and the lake is crystal-clear. –Lalla
They say there are as many different kinds of Sufis as there are Sufis, and I’m sure that’s true, given the nature of Sufism, which is such that it isn’t really a religion at all, but focuses its work on the inner meaning of all religion. Yet there do seem to be a few central contemplative practices that are common to most if not all Sufis (and Buddhists and Hindus and well, the contemplatives of all the esoteric schools!). The one I want to try to do justice to here today is the practice of wazifa, which most Westerners know as the term mantra, the repetition of a sacred name or phrase in order to develop the inner life and unfold particular sacred qualities inherent to the soul. The wazifa works on many levels, not the least of which is its particular psychology, a psychology that strikes me more deeply as I research the Beautiful Names in Arabic, a language so beautiful that it is said to be the language that will be spoken in Heaven when and if we get there. It does indeed have an extremely high vibratory quality to it, as does Sanskrit; and although I had originally been taught the Sanskrit mantras, when I became initiated as a Sufi and began to work with the Arabic wazaif (plural), I was hooked for eternity. I’m not enough of a scholar to know which other languages have this vibratory quality, although I’ve seen hints of it in many languages, including Hebrew; but these two seem to be the ones that work best for me.
The Sufi Order in which I am an initiate, and the various Inayati orders that are descendents of the ancient Chishtia school of Sufism, is both an interreligious organization and an esoteric school. It is non-hierarchical in theory, but in actuality those who know more on various topics try to help those who know less, often changing places as necessary. Many of us have a guide who works directly with the initiate on behalf of the teacher who is our link in the Silsila, the chain of illuminated beings who link with us and draw us back into pre-eternity, at the same time propelling us into post-eternity, whatever that is–through the promise we make to ourselves when we decide to come home to who we actually are. But what does that mean in terms of the work we are doing in the world? That looks like a very nitty-gritty process at the outset, but the more I hang out with this process, the more I see that it is all about the unfoldment of that promise, and what looks like a smelly, messy, cacophonous and chaotic world soul is also an exquisite symphony, a divine flower unfolding in the sun. And it is the Beautiful Names that allow me to dwell in this understanding, to the extent that I Remember. For a basic list of them, go here, to Wahiduddin’s wonderful site: http://wahiduddin.net/words/99_pages/wazifa_practice.htm There, you can find a list, and the basic meanings, as well as a great deal more information about Sufism, if you are interested. Yet what I find is that these basic meanings are but springboards. Pir Vilayat used to give these practices and teach his students how to make use of the sounds they invoke in the various spiritual centers that rise up the spine and connect the body with the higher realms of the psyche: the solar plexus, the heart center, the crown center, etc. He also used to suggest archetypes that embodied various of the Names: Maryam, peace be upon her, for the divine purity (Subhan Allah), for instance, or the archangel Ophiel for Noor, the uncreated Light. But those examples are kind of “out there,” and the wazaif can address very practical issues, too, such as the need for more power (Ya Malik, Allahu Akbar) or the evocation of Beauty, Ya Jamil. Of course, it must be said that to experience a quality such as beauty or power in its highest form is just that: one must go beyond preconceptions into the true meaning of the quality, and thus the wazifa works in the psyche–soul–to reveal what is latent, and further, allows one to apply that quality to real life situations. Magic! If repeated with sincerity and diligence and openness. Openness to the mystery, as Heidegger said. . .
I have been focusing on my inner work very intensely in recent months, and the more I “research” these Beautiful Names, the more I realize what a profound psychology they are for the unfolding personality and the progressing soul. One might, through the advice and help of one’s guide, choose to work with not just one, but two wazaif, providing a point and counterpoint for the focus of what wants to unfold. An example might be Ya (the “ya” simply means “O”) Muh’yi and Ya Mu’id, briefly defined as the divine Quickener and the divine Restorer. The words are the springboards: to evoke Muh’yi, the Quickener, that aspect of God that brings things into being, makes things happen, is to go to the Source of the Water of Life. To evoke Mu’id, the Restorer, is to return to one’s original condition, that of the divine Child, prior to the desecration the soul undergoes living on the earth plane. Ya Rahman and Ya Rahim, the Compassionate One and the Merciful One, evoke both the divine kindness as well as the suffering God undergoes in taking on limitation in His creatures in order that the universe might unfold as it wants to. These are but a few of what seem to be the true psychology of the soul.
Ultimately, the practice of wazifa ought to lead beyond the intent to find the quality in the personality to finding out how that quality as a condition of God manifests through the personality. In other words, it is God–the central Self–that seeks to utilize the soul of humankind as a manifestation of divinity. I wrote, awhile back, on another central practice of the Sufis, the dhikr. The difference between the repetition of wazifa is that wazifa is how God is, while dhikr is the very being of God, beyond qualities. Inayat Khan pointed out in his writings that the soul can be seen as the breath of God exhaled and inhaled, and I suppose the divine qualities–the Beautiful Names–are that exhalation, in the condition of Being.
We are not just a discreet entity but we carry the whole, the totality of the universe in us potentially. –Pir Vilayat Inayat Khan
To truly experience the divine qualities, one seems to need to undergo a sort of death, or so it seems at the time. . . yet like the Fool in the Tarot, we fix our eyes on the beyond and leap into the chasm and find. . . Life.