Assal�mu'alaikum warahmatull�hi wabarak�tuh. Teks berikut saya peroleh dari sebuah homepage beberapa waktu yang silam, tetapi saya lupa mencantumkan sumbernya. Meskipun demikian, mudah-mudahan teks ini memberi tambahan wawasan bagi para pemula. Wassal�mu'alaikum warahmatull�hi wabarak�tuh. RS ________________ Sufi Sciences Sufi sciences give expression to the following principles: (a) science, of whatever kind - mystical or otherwise, is rooted in empirical experience. However, one of the primary differences between physical sciences and mystical sciences is that the latter explores, in a rigorous fashion, experiences which come from sources beyond the usual biological modalities of hearing, seeing, smelling, touching and tasting. (b) The use of instruments plays an important role in the process of science. In the physical sciences instruments (such as microscopes, telescopes, particle accelerators, oscilloscopes, gas chromatography, seismographs, and so on) extend the range of sensory experiences to which we have access. In Sufi sciences, human beings have a variety of internal instruments (e.g., mind, heart, sirr, spirit, kafi and aqfa) which allow the individual, God willing, to gain access to realms of reality beyond the purely sensory. These internal instruments, however, as is the case with all instrumentation, must be properly calibrated before they can give reliable results. The calibration process is done under the guidance of the spiritual teacher. (c) All forms of science depend on a recursive methodology to help explorers achieve, hopefully, closer and closer approximations to the structural character or nature of various aspects of the phenomena being studied. A recursive methodology is merely a series of steps which is repeated again and again such that the results of one cycle of steps is fed back into, and, therefore, shapes, colors and orients, the next cycle of experimental steps. The intention underlying this recursive aspect of the scientific process is for the sequence of cycles to progressively converge toward uncovering deeper and deeper dimensions of the truth of things. In Sufi sciences this process of recursive methodology also plays a fundamental role. The seeker, under the guidance of the spiritual elder, repeats a cycle of methodological steps which are adjusted in the light of the results obtained from previous applications of those steps. Such recursion or repetition, with certain variations, leads the seeker, if God wishes, to deeper, richer and more refined 'openings' to the truth of different dimensions of existence. (d) There are some aspects of physical sciences which make use of "unobtrusive" measures- that is, ways of studying phenomena which do not interfere with, distort or damage, that which is being studied. Nonetheless, most methods employed by physical sciences do alter, to varying degrees, the processes and structures of reality which are being investigated. In Sufi sciences, great emphasis is placed on seeking to implement the use of "unobtrusive" methods in all aspects of the seeking process. This requires one to work on removing as many sources of distortion, bias, prejudice, presupposition, and so on, from the exploratory process as is possible. In fact, the spiritual condition of gnosis refers to a way of knowing reality which is not mediated by concepts, emotions, beliefs, thoughts, senses, or language. As such, gnosis is, in a sense, an example of an unobtrusive measure (of a qualitative rather than quantitative nature) which does not impose anything foreign onto the reality which is being engaged through such a way of knowing. One experiences reality from within the modality of its manifestation rather than in separation and at a distance. (e) At the heart of physical and biological sciences is the notion of "replication". In order for an experimental result to be accepted by the community of knowers which constitutes the jury of peers who will be evaluating the authenticity of one's scientific work, the people on such a jury must be able to repeat the requisite set of methodological steps indicated in a given experiment. Moreover, the people on the jury of scientific peers, must be able, after following the indicated steps, to arrive at an empirical result which, within a certain range of allowable differences, verifies the character of the results obtained by the scientist who first conducted the experiment. Similarly, replication plays a central role in Sufi sciences. However, there are differences from what is the case in relation to physical/biological sciences. For example, the seeker, who is to run the experiment, is not, yet, a member of the community of knowers. Consequently, the spiritual seeker is not in a position to understand and appreciate the character of the experimental results generated by his or her predecessors on the Sufi path. Instead, the seeker is performing the set of experiments which previously has been completed successfully by the spiritual masters who preceded the seeker on the Sufi path. If the seeker can, by the grace of God, replicate the results of the Sufi masters across a broad spectrum of spiritual "experiments", then, this person also becomes part of that community of knowers through the successful completion of the assigned exercises. In other words, through the process of replication, the seeker has verified, for herself or himself, that the truths to which the Sufi masters allude in their talks and discussions are, in fact, the case. However, this is not a matter of judging from the "outside" the rightness or wrongness of the results obtained by the community of knowers of the Sufi path who have preceded the individual. Rather, it is a process of experiential confirmation which comes from the "inside" of the truths being explored and discussed. (f) "Objectivity" is one of the watch-words of physical and empirical sciences. Generally speaking, objectivity is contrasted with "subjectivity". One's experimental engagement of reality should not be shaped and colored by personal allegiances, beliefs, vested interests or desires, all of which are considered to be unwarranted subjective intrusions into the realm of scientific inquiry. One should permit oneself to be opened up to what reality is trying to tell us, in the way it is attempting to tell us. As much as possible, the explorer should merge horizons with the character of the phenomena being studied. In Sufi sciences, the key to objectivity lies in the conditions of fana and baqa. The former involves the passing away of the false self, with all of its attendant currents of subjective biases and distortions. Baqa, on the other hand, involves the realization of the identity of the true self, which is, in essence, a manifestation of Divinity and, therefore, gives expression, according to the spiritual capacity of the individual, to total objectivity. (g) Finally, as indicated in (e) above, the community of knowers plays a fundamental role in both physical, as well as, mystical sciences. In both instances, in order for a person to be considered to be a legitimate member of those respective communities, the individual has to have passed through a rigorous set of purifying transformations. God willing, these transformations infuse the individual with some minimal level of competence in the methodology, principles, values, procedures and conduct that mark the quality of a authoritative member of the community of knowers. In physical and biological sciences, competence is frequently judged according to the mastery which a person displays in the use of logic, mathematics and conceptual analysis in relation to experimental explorations. In Sufi sciences, competence is a function of: whether or not the individual has realized, by the grace of God, her or his true, spiritual identity, as well as, whether or not the person is able to give, God willing, active expression to the individual's essential, and unique, capacity to bear constant loving and faithful witness to the presence of Divinity in an individual's being. The only person who can testify to the competence of a seeker of truth is someone who, himself or herself, is, by the grace of God, possessed by such competence. This competence has been acquired not through personal accomplishment, but through the generosity which has come to the seeker though the channel way of spiritual transmission that is given expression in the relationship of nisbath between seeker and spiritual guide. Unlike the community of knowers in physical and biological sciences, the members of the community of knowers in Sufi sciences do not establish the standards, principles, rules, values, methods and so on which characterize mystical science. Rather, these members reflect the result of submission to Divine standards, principles, rules, values and methods. Consequently, they see, feel, and act in accordance with Divine wishes. If, and when, one is admitted, by the grace of God, into the community of knowers of Sufi sciences, one will, in one's own unique fashion, reflect Divine wishes as well. The absence of this quality of reflectivity of Divine wishes is an indication that the seeker has not, yet, arrived, at the goal and purpose of the Sufi path, and, therefore, has not mastered the science of the Sufi way. --------------------------------------------------------------------- Daftar Keanggotaan, e-mail (kosong): [EMAIL PROTECTED] Keluar Keanggotaan, e-mail (kosong): [EMAIL PROTECTED] Dokumentasi Milis : http://www.mail-archive.com/[email protected] Sumbangan Milis : BCA No. Rek 2311222751 (a.n Muhammad Sigit P)
