Silence is the root of everything. If you spiral into its void a hundred voices will thunder messages you long to hear.
— Rumi, Masnavi
In search for the roots of civilization I began the journey home. A journey to the very misunderstood country of Iran; a journey that aimed to discover the soul of an often-overlooked nation—an isolated country that is surrounded by Islamic fundamentalism and nuclear developments according to the media. Iranians were not predestined for life of ostracism; on the ccontrary Iran is a reflection of multiple socio-cultural layers of Persian mystical poetry and literature (Brujin, 2018:1). At first there was an intimate sense of displacement attached to wandering through the streets of Tehran: an alluring sense of abandonment as a woman and as an artist by my very own society, an abandonment that I was decidedly adapted to. However, it shifted instantaneously. The shift surfaced upon a short-lived interaction with the Rumi Sufis of Tehran. It began inside a ‘khaneghah’ hidden behind the sweet-smelling rose water and the green and blue domes of a mosque. Khaneghah is a private residence where Sufis concentrate on their devoted life. It had an isolated and forbidden feeling attached to it; a feeling that resonated deeply. Placed above the main door was a quote in Farsi by Rumi:
The quieter you become the more you are able to hear.
This writing is to contextualise an in-depth portrait of Rumi and Persianate features of Sufism as a spiritual practice and from a historical point of view in an attempt to explore the turbulent political upheavals of contemporary Iran. I will highlight the impact of the Islamic revolution of 1979 on Iranian society, in relation to mysticism and the path towards enlightenment. It is essential to acknowledge that the intention of this essay is not to explore religion in a conventional sense (Elias, 1998: 595-613). This is an attempt to comprehend the power of consciousness and human development. Inevitably this will be through the lens of my personal experience as an Iranian. Lastly, I will focus on a much ignored and unnoticed element of Sufism, which is Silence. This was attempted through a documentation of a self-made performance.
Sufism
Sufism is a path of revelation. It is a balanced experience of spirituality free from all the negative characteristics of the lower self. This spiritual journey aims to abandon all earthly matters through the purification of one’s soul. Much has been written about the complexity of Sufism and a brief comparison between theoretical and practical mysticism can lead to a more clear perception of Sufism. Theoretical mysticism explores existence; it is based on principles, facts and reasoning. On the contrary, practical mysticism is the expression of achieving the highest level of spiritual perfection. Thus, Sufism revolves around the practical aspect of mysticism (Trimingham, 1998: 7-11).
Sufi mysticism emerged in the eight century in present day Iraq: Sufis believe that a universal truth lies at the core of every spiritual path and God is the only reality behind all forms of existence. It is believed that through internal struggles one can reach a spiritual union with the ‘Truth’ or some other ultimate source of existence.
The Way to Recognize the Truth
- “A Sufism disciple, in his spiritual journey, must obey his master and go through eight austere stages to get intuition that is altogether the way to recognize the truth.
- Seeking,
- Refining morality, including degrees like repentance, refrainment, abstention, poverty, patience, reliance, contentment and submission. It is also inclusive of undergoing some states felt by heart. They are the feelings of being in carelessness, closeness to God, love, fear, aspiration, enthusiasm, observation, assurance, certainty, and praising.
- Having enthusiasm and anxiety,
- Loving,
- Getting perplexed,
- Becoming void, and
- Believing in one sole being”. (Mehraby, 2010)
Undoubtedly mysticism, Sufism in particular had an immense impact on the societies they have grown in. Arguably these impacts have been positive. First and foremost, Sufism aims to produce a balance in religion (Baldick, 2012: 5).
Conjointly Sufis’ emphasis on peace and tolerance required the guidance of a spiritual leader so consequently it is considered a threat to fundamentalism. An examination of the post-revolutionary Islamic Republic of Iran as a point of reference clarifies this argument. Sufi’s lack of interest regarding exoteric Islam and politics in general has been a point of conflict with clerics since 1979: simultaneously the authorities are concerned that the Sufis might rise against them.
On the contrary there has not been any interference in politics from the Sufis. They practice in stealth. As the result there is no official statistics of the number of Sufis practicing in Iran: however, according to Dr Heshmatollah Riaze, a former professor of philosophy theology in Iran, there are 2 to 5 million seekers in Iran compared to only 100,000 practitioners before the Islamic revolution. Society gravitates towards Sufism in an attempt to achieve an internal sense of freedom, to bare the strictness of political Islam within the society. It becomes clear that liberal beings must fear the very same society that paradoxically is founded on a deep-rooted fear of them. The majority of Sufis in Iran are identified as Rumi Sufis (Adib, 2013).
Rumi
Known in the East as Jalal ad-Din Muhammad Balkh (Mevlana) and in the West simply as Rumi. He was from a polyglot region of the world, descended from a long line of Islamic theologians on the eastern edge of the Persian Empire. Profoundly recognised as a poet in the context of spiritual experiences, Rumi touched the hearts of all seekers. Known as one of the greatest Sufi Masters he built a bridge of understanding between eastern and western philosophy, transcending the boundaries of space and time. Rumi creates an atmosphere where the values of compassion and tolerance are respected and the door to dialogue is open (Lewis, 2000: 23).
I’m neither from the east nor the west
No boundaries exist in my chest.
—Rumi
Rumi’s life changing journey began upon encountering Shams e Tabrizi: “What I had imagined before as god, I met today in a human being” said Rumi about Shams. He was a Dervish “man of god” whom had taken a vow of poverty for life. He unlocked the treasure deep within Rumi’s soul. Shams was a spiritual wanderer who became a mirror standing in front of Rumi. He said: “Now you shall live what you have been reading about”.
Today, Rumi’s poetry is a path of observing the universe in order to achieve compassion. Being a Sufi Is not limited to a series of performed rituals. Rumi’s poetry formulates a memorable and often beautiful mode of understanding thorough literary texts. Rumi’s “Masnavi” has been described by many as the Qur’an in the Persian tongue—on the contrary Rumi’s approach to understanding the path of religion is a spiritual one. It consists of no religious laws with a strong belief in love and good intentions. Conclusively it appeals to people who do not find fundamentalism or religious approaches appealing (Santos, 2014).
An astonishing aspect of Sufism, which is of a personal interest, is the relation between silence and compassion. Sufi’s believe that silence portrays different formulations of one reality. This is not limited to the absence of speech; it’s a silence that enables one to connect with the universe and surrounding beings. It’s a practice to disregard passing thoughts and images in order to reach a sense of ‘Beyondness’. Silence is the spiritual muse behind mysticism. It can be achieved through deep meditation and attention to every breath. In Sufi mysticism breathing is a symbol of life. Every breath is precious. It is a medium of remembrance. They believe only through breathing can one unlock the secret of existence and possess the neglected treasure within (Nimatullahi, 2018: 1).
This silence, this moment, every moment, if it’s genuinely inside you, brings what you need. There’s nothing to believe. Only when I stopped believing in myself did I come into this beauty. Sit quietly, and listen for a voice that will say, ‘Be more silent.’ Die and be quiet. Quietness is the surest sign that you’ve died. Your old life was a frantic running from silence. Move outside the tangle of fear-thinking. Live in silence.
—Rumi. (Sabit, 2006)
Fihi Ma Fihi (فیه مافیه),” It is what is in it”
Audio-visual
In response to Sufism and Rumi’s philosophy, I have recorded a series of videos based on one performance piece. Much like Sufis way of meditation this performance explores the possibility of experiencing life through our senses. Building layers and layers of clay for almost an hour led to an estranged portrait of a woman that would try again and again to breathe. This mummified looking portrait might cause anxiety to the audience; it might even seem highly political. It lapses the boundaries between the spiritual and physical senses. The title (Fihi Ma Fihi) is taken from Rumi’s final book that suggests that the world is nothing, yet it is everything. Despite all the trauma that one undergoes what may remain as the most traumatic of all, is the loss of the truth. Sufis, much like artists, were abandoned and persecuted in Iran but they have managed to achieve inner- peace. As an Iranian artist I have pushed back against fundamentalism. However, the concept of silence and its wholesomeness has resonated deeply with my inner yearnings for solitude and engulfing all spiritual experiences. At times, all one needs is silence. This need has surpassed time and space and relates deeply to the words of Virginia Woolf on the need for solitude.
For now, she need not think of anybody. She could be herself, by herself. And that was what now she often felt the need of—to think; well not even to think. To be silent; to be alone. All the being and the doing, expansive, glittering, vocal, evaporated; and one shrunk, with a sense of solemnity, to being oneself, a wedge-shaped core of darkness, something invisible to others… and this self, having shed its attachments was free for the strangest adventures.
― Virginia Woolf, To the Lighthouse
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