The Origins of Sufism

Sgt Pepper

Active Member
Hey Postflavians check this page: https://sufiway.org/about-us/the-origins-of-sufism

[…]
"There is another view, however, that traces the pre-Islamic roots of Sufism back through the early Christian mystics of Syria and Egypt, to the Essenes, the ancient Pythagorean orders, and the mystery schools of the Egyptians and Zoroastrians, among others. It is these roots that gathered into the trunk known as Islamic Sufism."
[…]

The Origin of Sufism - Sufi Inayat Khan

"Sufism as a brother/sisterhood may be traced back as far as the period of Daniel. We find among the Zoroastrians, Hatim, the best known Sufi of his time. The chosen ones of God, the salt of the earth, who responded without hesitation to the call of Abraham, Moses, Jesus and Mohammed, were Sufis, and were not only simple followers of a religion but had insight into divine knowledge. They recognized God's every messenger and united with them all. Before the time of Mohammed they were called Ekuanul Safa, Brothers of Purity, but after his coming they were named by him Sahabi Safa, Knights of Purity. The world has called them Zoroastrian, Christian, Jewish, or Islamic mystics, and the followers of each religion have claimed them as their own. For instance, a Christian would claim that Saint Paul was a Christian and a Muslim that Shams Tabriz was a Muslim. In reality Christ was not a Christian nor was Mohammed a Muslim, they were Sufis."
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Origins and Nature of the Sufis - Robert Graves [who corresponded with R. Gordon Wasson]

(from his introduction to Idries Shah's "The Sufis")

"The Sufis are an ancient spiritual freemasonry whose origins have never been traced or dated; nor do they themselves take much interest in such researches, being content to point out the occurrence of their own way of thought in different regions and periods. Though commonly mistaken for a Moslem sect, the Sufis are at home in all religions: just as the "Free and Accepted Masons" lay before them in their Lodge whatever sacred book—whether Bible, Koran, or Torah—is accepted by the temporal State. If they call Islam the "shell" of Sufism, this is because they believe Sufism to be the secret teaching within all religions. Yet according to Ali el-Hujwiri, an early authoritative Sufi writer, the Prophet Mohammed himself said: "He who hears the voice of the Sufi people and does not say aamin [Amen] is recorded in God's presence as one of the heedless." Numerous other traditions link him with the Sufis, and it was in Sufi style that he ordered his followers to respect all People of the Book, meaning those who respected their own sacred scriptures—a term later taken to include Zoroastrians.

Nor are the Sufis a sect, being bound by no religious dogma however tenuous and using no regular place of worship. They have no sacred city, no monastic organization, no religious instruments. They even dislike being given any inclusive name which might force them into doctrinal conformity. "Sufi" is no more than a nickname, like "Quaker," which they accept good-humoredly. "We friends" or "people like us" is how they refer to themselves, and they recognize one another by certain natural gifts, habits, qualities of thought. Sufi schools have indeed gathered around particular teachers, but there is no graduation and they exist only for the convenience of those who work to perfect their studies by close association with fellow Sufis. The characteristic Sufi signature is found in widely dispersed literature from at least the second millennium B.C., and although their most obvious impact on civilization was made between the eighth and eighteenth centuries A.D., Sufis are still active as ever. They number some fifty million. What makes them so difficult to discuss is that their mutual recognition cannot be explained in ordinary moral or psychological terms—whoever understands it is himself a Sufi. Though awareness of this secret quality or instinct can be sharpened by close contact with Sufis of experience, there are no hierarchical degrees among them, only a general undisputed recognition of greater or lesser capacity.

Sufism has gained an Oriental flavor from having been so long protected by Islam, but the natural Sufi may be as common in the West as in the East, and may come dressed as a general, a peasant, a merchant, a lawyer, a schoolmaster, a housewife, anything. To be "in the world, but not of it," free from ambition, greed, intellectual pride, blind obedience to custom, or awe of persons higher in rank—that is the Sufi's ideal.

Sufis respect the rituals of religion insofar as these further social harmony, but broaden religion's doctrinal basis wherever possible and define its myths in a higher sense—for instance, explaining angels as representations of man's higher faculties. The individual is offered a "secret garden" for the growth of his understanding, but never required to become a monk, nun or hermit, like the more conventional mystics; and he thereafter claims to be enlightened by actual experience—"he who tastes, knows"—not by philosophic argument. The earliest known theory of conscious evolution is of Sufi origin..."

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Then Graves goes on to write (paraphrasing here):
It first reached England in the reign of King Athelstan in 924 to 929 and was introduced to Scotland disguised as a craft guild. At the beginning of the 14th century, doubtless by the Knight Templars. Its reformation in early 18th century London by a group of Protestant sages who mistook its terms for Hebrew has obscured many of its early traditions
 
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Richard Stanley

Well-Known Member
Thanks for posting this Sarge, looks like an interesting site to explore.

I've wondered about the true nature of Sufism, as obviously it is not orthodox Islam, whatever that is (and considering the deep theological nature of the Sunni - Shia schism).

Same goes for the Ismaili - Nasari Shiites, whom I suspect are a branch that came from the OG Nazarenes. And also the Mandaeans.
 
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