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Elements of Sufism (Islamic Mysticism) Necessary for Understanding Bidel and other Sufi Poets

1. Pantheism. Influenced by Buddhims and other philosophical orientations in the East and Plotinus in the West, the Sufis are bold pantheists. To them, God is not a separate entity apart from the universe. The universe s a reflection of Him and a manifestation of his features. Sufis use the phrase "oneness of existence" to describe their metaphysics. To them, the world's diversity can only be understood as emanating from the oneness of truth. Man also seeks this unity, which in this case is a union with God. Rendered in poetic lingo, this union is often expressed in passionate, indeed, sexual metaphors, albeit the love described has many idealized facets and at least in Bidel's case enjoys a contradictory dialectic of fulfillment reminiscent of D. H. Lawrence.

2. Devotion to God. The relation between man and God is very personal and expressed in metaphors of secrecy, loyalty and devotion, a devotion that takes mythic and sacrificial overtones. In Bidel, for instance, one favorite image of sacrifice is the candle that burns itself into annihilation. Another is blood and "besmel" or slain, etymologically being the first two syllables of "besmellah" in the name of God, which is recited every time an animal is slain. The individual, minute and transient as he is, recognizes the beauty of God. Man knows God, if and when he is granted that privilege, not through thinking or rational analysis.

3. Self-denial. But what gives the Sufi the privilege to transcend or go beyond the superficiality of common sense and literal knowledge represented by theology? What makes the experience of personally reaching truth and seeing God possible? There are elaborate how-to guidelines and many stages and hurdles. Suffice it to say that one has to surpass physical appetites and attachments, and above all overcome his ego, or more precisely, annihilate it. For it is only through the destruction of ego and with it of individuality altogether that an individual becomes one with God, and as the famous Hallaj boldly expressed it, becomes God. I am Truth/God, he kept saying even as he was climbing the pedestal to be hanged for heresy.

The Sufis are so adamant about this overcoming that as one of them put it, you should quit everything and then quit quitting. In other words, you should be so humble that you should not even be conscious of your denial, much less mention it.

Rituals. Staying away from physical pleasure is only one aspect of the discipline that a Sufi has to practice. He engages in a number of ritual acts on a routine basis so that he stays focused, his soul is cleansed and his spirituality remains at its best. Among these are chants and dances. It is said that some of Rumi's greatest poems were composed while he was performing these dances with his followers.

Indifference. One condition of intellectual and spiritual maturity is indifference about matters of appearance and any superficial value or belief, which happens to coincide with most common social nd cultural norms. Thus social distinction, rank, prestige, fashion, and etiquette become entirely irrelevant. Hence many Sufis as well as Sufi heroes or role models are hermits, wandering dervishes, or nomadic characters often considered slightly insane. Both Rumi and Bidel have fiercely ridiculed pomp and circumstance and other signs of social distinction, especially if such signs are associated with piety and godliness.

Silence. Although communication and transparency in relationships is extremely important to Sufis, this communication is not dependent on words. Words are another instance of appearances. The best form of communication is silence. The Sufi is suspicious of all textuality, theological, political and cultural. This inadequacy of language leads him to metaphors and codes and to idealizing secret circles. In Sufi terms, a glance is worth a thousand words.

An attempt at translating Bidel. This translation is rather loose and does not duplicate either the structure or the motifs of a particular ghazal. It merely recreates some images and moods.