Since the beginning of consciousness, human beings, both female and male, have walked the path of reunion with the Source of Being. Though in this world of duality we may find ourselves in different forms, ultimately there is no male or female, only Being. Within the Sufi traditions, the recognition of this truth has encouraged the spiritual maturation of women in a way that has not always been possible in the West.
When Muhammad, peace and blessings be upon him, said, "Human beings are asleep, and when they die they will awaken," it was not just a poetic reminder but objective fact. His further advice, "Die before you die," suggests the possibility of awakening from the subjective dreams of this life and entering the state we will know as death while we are still alive.
More and more of the world is calling for Sufism without even knowing it. Sufism is a complete spiritual practice and way of life. It is not merely technique, but a fabric of knowledge, values, relationships. Moreover, it is not a mass-produced fabric, but one that must be woven together with the help of people who have mastered the weaving themselves.
Sufism has such a respect for the family that it says that unless one has a very good reason for not being married, one ought to be married. It is expressed as an obligation. Now, of course, in our society where things are so fragmented and the whole institution is challenged, a lot of people are out of that relationship.
It is scientifically recognized that the fundamental condition of our existence is to revolve. There is no being or object which does not revolve, because all beings are comprised of revolving electrons, protons, and neutrons in atoms. Everything revolves, and the human being lives by means of the revolution of these particles, by the revolution of the blood in his body, and by the revolution of the stages of his life, by his coming from the earth and his returning to it.
The practice of whirling may have its origins in the timeless shadows of Central Asian spirituality where shamans used it to induce altered states of consciousness. We know that in the time of Mevlâna it was already an ancient practice in use among Sufis. Shams of Tabriz, beloved friend and initiator of Mevlâna, tells us:
Come, come O Darling, You who are the Soul of the soul of the soul of Sema. Come, O Darling! A swaying cypress, You stroll in the garden of Sema. Come, O Darling! The fountain of the sun is under Your shadow. Thousands of Venuses You possess in the sky of Sema.
There was once a time, perhaps, when people felt themselves to be part of a cosmic order which offered a straight path to salvation, truth, or enlightenment. In that time before spiritual truth was relativized, God's love and mercy was extended to anyone, no matter what his or her circumstances, who fulfilled the necessary moral and religious duties. Almost every person could find in his or her own humanness the pre-condition of hope.
It has become an accepted spiritual idea that each part of the universe in some way reflects the whole. Contemporary spirituality has borrowed the holographic model from contemporary science. This notion has always existed within Sufism and is expressed, for instance, in the idea that the human being is not merely a drop that can merge with the Ocean, but a drop thatcontains the Ocean. Every divine attribute is latent within the human heart, and by the cooperation of human will with divine grace these attributes can be awakened and manifested. We human beings contain within ourselves the potential to experience completion, to know our intimate relationship to the whole of Being in such a way that we reflect this completion through ourselves. The highest spiritual attainment has been expressed by the phrase insân-i kâmil , the Completed Human Being.
A dervish is an apprentice, one who is learning the profession that will provide eternal livelihood. This profession is still taught in certain "schools of higher learning." While there are many skills that can be self-taught or learned alone, the skills of dervishood are learned by being in relationship to a shaikh, or guide, and within a spiritual family, a Sufi circle. There will always be much to learn on one's own, through one's own efforts, and within one's own understanding. The final responsibility, of course, lies with ourselves, and in reality there is no intermediary between us and our God. And yet one can no more become a dervish alone than one can become a lover alone.