After extinction I came out, and I
Eternal now am, though not as I.
And who am I, O I, but I
–Ali Shushtari
As we travel upon this road of self-knowledge with the help of the means
provided by tradition—means without which such a journey is in fact impossible—we
gain a new perspective concerning every kind of reality with which we had
identified at the beginning of our journey. We come to realize that although we
are male or female, that attribute does not really define us. There is a deeper
reality, one might say an androgynic reality, transcending the male-female
dichotomy so that our identity is not determined simply by our gender. Nor are
we simply our body and the senses although we often identify ourselves with
them. As we travel upon the Sufi path, it also becomes more and more evident
that what we call ” I ” has its existence independent of sense perceptions and
the body as a whole although the soul continues to
have a consciousness of the body while being also aware through spiritual
practice of t h e possibility of leaving it for higher realms.
Likewise, although we have emotions and psychological states with which
we often identify, the spiritual path teaches us that they do not
define and determine our identity in the deepest sense. In fact, often we
say, “I must control my temper,” which demonstrates clearly that
there is more than one psychological agent within human beings. As St. Thomas
said, confirming Sufi teachings, “Duo
sunt in homine” (“There
are two in man”). The part of u s that seeks to control our temper
must be distinct and not determined by the part of o u r soul that is angry and
needs to be controlled. Yes, we do experience emotions, but we need not be
defined by them. In the same manner, we have an imaginative faculty able to
create images, and most of t he time ordinary people live in the lower reaches
of that world of imaginal forms. Again, we are not determined by those forms,
and j o u r n e y i n g upon the spiritual path is especially effective in
transforming our inner imaginal landscape. As for the power of memory, it is
for the most part the repository of images and forms related to earlier
experiences of life. Metaphysically speaking, however, it is also related to
our atemporal relation to our Source of Being and the intelligible world to
which we belonged before our descent here to earth. That is why true knowledge
according to Plato is recollection, and in Sufism the steps of t h e path are
identified with stages of the remembrance of t h e Friend. Most people,
however, consider these everyday remembered experiences as a major part of
their identity. Yet again, the center of our consciousness, our I, cannot be
identified with our ordinary memory.
We can forget many things and remain the same human being. The spiritual life
may in fact be defined as the practice of techniques that enable us to forget
all that we remember about the world of separation and dispersion and to
remember the most important thing, which this world has caused us to forget,
namely, the one “saving Truth,” which is also our inner reality.
The Garden of Truth: The Vision and Promise of Sufism, Islam’s Mystical Tradition