The Sufi Tradition in Tunisia and Indonesia

I watched an interesting video today about Tunisia's Sufi tradition. I asked ChatGPT for more information.

Can you provide some details of the history of Sufism in Tunisia?

Sufism, which refers to Islamic mysticism, has a long history in Tunisia dating back to the early Islamic period. The first Sufi orders or Tariqas were established in the country in the 12th century, with the arrival of Sufi saints from other parts of the Muslim world.

The two most important Sufi orders in Tunisia are the Qadiriyya and the Shadhiliyya. The Qadiriyya order was introduced to Tunisia in the 16th century and became popular in the 18th century, while the Shadhiliyya order was introduced in the 17th century and became dominant in the 19th century.

Sufism played an important role in the spread of Islam in Tunisia, particularly in rural areas where Sufi leaders or marabouts were often the main religious authorities. The marabouts were also involved in social and political activities, and their influence extended beyond religious matters.

During the colonial period, Sufi orders played an important role in the resistance to French rule, and many Sufi leaders were involved in the struggle for independence. After independence, Sufi orders continued to play a prominent role in Tunisian society, particularly in rural areas.

In recent years, there has been a resurgence of interest in Sufism in Tunisia, with a growing number of young people joining Sufi orders and attending Sufi gatherings. Sufi leaders have also been active in promoting interfaith dialogue and tolerance in the country.

I sought to find out a little more about the origins of Tunisia as a country. 

How did Tunisia originate as a country? How it is different from its neighbors like Libya and Algeria?

Tunisia, like many other countries in North Africa, has a complex history of multiple civilizations and empires. The region that is now Tunisia was inhabited by Berber tribes since ancient times, and was subsequently conquered by Phoenicians, Romans, Vandals, Byzantines, Arabs, and Ottoman Turks.

The modern nation-state of Tunisia emerged as a result of the French colonization of the country in the late 19th century. Tunisia became a French protectorate in 1881 and remained so until 1956 when it gained independence.

Compared to its neighbors Libya and Algeria, Tunisia has several unique characteristics. Firstly, Tunisia is the smallest country in North Africa in terms of land area, with a population of around 12 million people. It is also the most densely populated country in North Africa.

Secondly, Tunisia has a long history of political stability, with a relatively smooth transition from authoritarianism to democracy after the Tunisian Revolution in 2011. This is in contrast to the ongoing conflicts and instability in Libya and Algeria.

Thirdly, Tunisia has a more diverse economy compared to Libya and Algeria, with a strong focus on tourism, agriculture, and manufacturing. Tunisia is also known for its highly educated workforce, with a literacy rate of over 80%.

Lastly, Tunisia has a unique culture that has been shaped by its history and geography. Its location at the crossroads of Mediterranean and African cultures has given rise to a rich culinary tradition, as well as a diverse artistic and musical heritage.

Returning to the topic of Sufism, I asked: 

Who were some of the best known Sufi saints who are associated with Sufism in Tunisia?

Sufism, or Islamic mysticism, has a rich history in Tunisia, with many prominent Sufi saints having emerged over the centuries. Here are some of the best-known Sufi saints associated with Sufism in Tunisia:

Sidi Ali Azouz: A 16th-century Sufi saint who is considered one of the most important figures in Tunisian Sufism. He is credited with spreading the Qadiriyya Sufi order throughout the country.

Sidi Bou Said: A 13th-century Sufi saint who is widely revered in Tunisia. He founded a Sufi order known as the Nasiriyya, and his tomb in the coastal town of Sidi Bou Said is a popular pilgrimage site.

Sidi Belhassen Chedly: A 19th-century Sufi saint who is known for his emphasis on spirituality and piety. He founded a Sufi order known as the Chedliyya, which is still active today.

Sidi Ali Ben Aoun: A 16th-century Sufi saint who is considered one of the most influential figures in Tunisian Sufism. He founded a Sufi order known as the Aouniyya, which continues to be active in Tunisia and other parts of North Africa.

Sidi Ahmed Tijani: Although he was born in Algeria, Sidi Ahmed Tijani was an influential Sufi saint who spent much of his life in Tunisia. He founded the Tijaniyya Sufi order, which is now one of the largest Sufi orders in the world.

These are just a few examples of the many Sufi saints who have played important roles in the development of Sufism in Tunisia.

I asked about the differences between Sufism and mainstream Islam.

How does Sufism differ from mainstream or more traditional Islam?

Sufism, also known as Islamic mysticism, is a spiritual and mystical dimension of Islam that emphasizes the inward search for God and the purification of the soul. While Sufism is a part of Islam, it differs from mainstream or more traditional Islam in several ways:

Emphasis on spiritual experience: Sufism places a greater emphasis on the individual's personal experience of God than traditional Islam, which focuses more on adherence to ritual practices and adherence to Islamic law.

Importance of spiritual guides: Sufism places great importance on the role of spiritual guides, known as Sufi masters or sheikhs, who help their disciples on their path to spiritual enlightenment. Traditional Islam also acknowledges the importance of religious scholars, but does not place the same emphasis on spiritual guides.

Use of music and dance: Sufism often incorporates music and dance as a means of reaching a state of spiritual ecstasy and connection with God. This is in contrast to traditional Islam, which generally discourages music and dancing.

Tolerance and universalism: Sufism often promotes tolerance, universalism, and a focus on the unity of all religions and people. This can be seen as different from some more traditional interpretations of Islam, which may emphasize the separation of Muslims from non-Muslims and the importance of adhering strictly to Islamic law.

Focus on love and compassion: Sufism often emphasizes the importance of love and compassion in the spiritual journey, and encourages the cultivation of these qualities as a means of purifying the soul. Traditional Islam also places importance on these qualities, but may not place the same emphasis on their role in spiritual development.

It is worth noting that Sufism is a diverse and multifaceted tradition with many different interpretations and practices. As such, not all Sufis may adhere to all of the above characteristics, and there may be some overlap between Sufism and traditional Islam.

I asked about the status of Sufism in Indonesia.

What is the status of Sufism in modern day Indonesia? Is it widely practiced or it is marginalized?

Sufism has a long and deep history in Indonesia and is still widely practiced today. In fact, Indonesia is considered one of the largest centers of Sufism in the world. Sufism has been an integral part of the Islamic tradition in Indonesia since the arrival of Islam in the archipelago in the 13th century.

Today, Sufism is practiced by a significant portion of the Muslim population in Indonesia. Many Muslims in Indonesia are followers of Sufi orders, such as the Naqshbandi, Qadiriyya, and Shattariyah orders. These orders have established networks of mosques, Islamic schools, and charitable organizations throughout the country.

Sufi leaders, known as kyai or ulama, continue to play an important role in Indonesian society, offering spiritual guidance and social services to their followers. In addition to their spiritual and religious roles, Sufi leaders have also been involved in social and political activism, including advocating for democracy, human rights, and environmental protection.

While Sufism has faced some marginalization in Indonesia due to the rise of more conservative and fundamentalist interpretations of Islam, it continues to be a vibrant and influential part of the country's religious landscape. Many Indonesians see Sufism as a way to reconcile Islamic teachings with local traditions and cultures, and as a means of promoting tolerance, pluralism, and social justice.

I asked about important historical figures in the history of Indonesian Sufism.

Who are some of the most important saints in Indonesian Sufism?

Indonesia has a rich tradition of Sufism, and there are many important Sufi saints who are venerated by Indonesian Muslims. Here are a few examples:

Sunan Bonang: A 16th-century Sufi saint who is considered one of the most important figures in Indonesian Sufism. He is associated with the Wali Songo, a group of nine Muslim saints who spread Islam in Java. Sunan Bonang is known for his emphasis on the importance of love, compassion, and harmony in the spiritual path.

Syekh Abdul Qadir Jailani: A 12th-century Sufi saint who is highly revered in Indonesia. He is associated with the Qadiriyya Sufi order, which has a large following in Indonesia. Syekh Abdul Qadir Jailani is known for his emphasis on the importance of repentance and seeking God's forgiveness.

Syekh Siti Jenar: A 15th-century Sufi saint who is associated with the mystical tradition of Java. He is known for his controversial teachings, which challenged traditional Islamic orthodoxy and emphasized the unity of all religions. Despite facing persecution and condemnation from some quarters, Syekh Siti Jenar continues to be venerated by many Indonesians.

Syekh Ahmad Dahlan: A 19th-century Sufi saint who founded the Muhammadiyah movement, one of the largest Islamic organizations in Indonesia. He emphasized the importance of education and social reform in the Islamic community, and sought to promote a more moderate and tolerant interpretation of Islam.

Hamka: A 20th-century Sufi saint who was a prolific writer and Islamic scholar. He played a key role in promoting a more modern and progressive interpretation of Islam in Indonesia, and his writings continue to be widely read and influential today.

These are just a few examples of the many important Sufi saints in Indonesian history. The diversity and richness of Indonesian Sufism is reflected in the many different Sufi orders, traditions, and practices found throughout the country.

One to One

Meher Baba, as we know, did not found a new religion but his intention was to bring all religions together like beads on a string. Followers of most religions however, are content to follow the rites and rituals of their religion and to maintain its separateness from the religions of others. There is often rivalry and animosity toward one or more other religions. Even within a single religion there can be conflict as there has been historically between Protestantism and Catholicism.

Religions, more often than not, divide rather than unite humanity, making it all the more easy for the "Godless" to weaken and undermine the faith of the followers of those religions. Christianity has been under pressure to accommodate the LGBT agenda. If certain churches accommodate this agenda, they alienate many of their orthodox followers; if they don't, they alienate many of their more "progressive" followers. If either case, the seeds of division are sown and the religion weakened.

Speaking from my own experience, the "fire and brimstone" approach by Catholic educators in the 1960s did much to alienate the "love generation" and it certainly alienated me, leaving me with a life-long aversion to religion. By an emphasis on fearing God and the punishment that God might inflict on those who have "sinned", religions stray from the intent of their founders. For those followers of Meher Baba who chose to retain their religion, He urged them to return to their religion's roots and not be content to merely follow its rites and rituals mechanically.

The best way of doing this is to establish a one-to-one relationship with the religion's founder. We cannot comprehend God but we can follow the example of those humans who truly represent God on Earth. There should be no barriers between yourself and this founder, no intermediaries. The mind should be disengaged and the heart fully engaged as it is essentially a heart-to-heart relationship. Thinking must take a back seat.

Gradually more followers of more religions will come to realise that Meher Baba's intention was not to replace the message of the founders but rather to rebroadcast it for modern times. For those who have abandoned their religion or never embraced a religion, Meher Baba is available. He was God in human form and His Advent has been painstakingly recorded. The power of His words remains potent and reading them will draw more and more followers to Him in the future.

With Meher Baba, there is no religion to navigate and act as a barrier in connecting to Him. Reading about His life and the words that He silently spoke is enough to establish that one-to-one, heart-to-heart relationship. He has nothing to teach us and we have nothing to learn. All that is needed is to awaken and Meher Baba is The Awakener. Jai Baba.

The School of Hard Knocks

Lately I've been watching various accounts of Near Death Experiences of NDEs on YouTube. It's slowly dawning on me that a physical incarnation on Earth is really the only way to make significant progress spiritually. While living on this planet, we are utterly focused temporally and geographically due to our physical bodies. Unless we are conjoined twins, these same bodies divide us absolutely from other bodies. We may try to fuse with another body sexually but such encounters are short-lived and often unfulfilling. 

Our bodies may be sick and frail, damaged or incomplete. We may eat too much or not enough. We may eat foods or take drugs that undermine our physical health. Our life is dependent on taking our next breath and, if that is denied us for any reason, we die. Death is literally one breath away. Our awareness of the world is created and sustained by a wondrous but bizarrely intricate nervous system supported by an assemblage of other interconnected systems.

Psychologically we are slaves to an ego that should act in our best interests but instead wreaks havoc in our lives due to outbursts of anger, jealousy, lust and other excesses. The mind is a butterfly that flits into a remembered past or an anticipated future, never alighting on the moment. The frustrations we experience because of our physical and psychological limitations can drive us to madness or suicide. Material and emotional losses can be equally destructive but both can be transformative in ways that are not possible on the non-physical planes of existence.

On the astral plane, or subtle plane as it's sometimes called, we remain distinct but much less so than when we are in physical bodies. We can feel what others feel and know what others are thinking without the need for words. We are diffuse and bathed in the ashen light. For the majority of suffering humanity, its only experience of the astral occurs for a short time after "crossing over". Soon the astral body sinks into a state of profound subjectivity as the life just lived unfolds and the life review proceeds.

The astral body slowly fades away as it literally digests itself. Even in the astral world, energy cannot be created or destroyed but only changed into other forms. The energy required for the life review draws by necessity on the energy contained within the astral body and is transferred to the mental body that stores the insights and lessons that arise from the review process. 

This review process is far different from what might have been its equivalent in the physical body. Remember in the astral world we can feel what others are feeling and know what others are thinking. During our life review, we get to feel the effects of our actions on others and know directly what they thought and felt. Freed from our bodies, our ego, that was once very much associated with our physical form, undergoes a transformation. There is still the sense of "I am" but it is no longer connected with the body or the thoughts that are generated by our physical brains.

We can therefor observe the life just lived with dispassion and objectivity (within our deep subjectivity). We can see our imperfections clearly, understand how we could have done better and begin to formulate a new plan for a new life that will set matters right. All our insights are progressively stored in our mental bodies as the energy of our astral bodies fade. Eventually the light flickers on and off and then goes out forever. All that we once were in our previous incarnation is gone forever.

As this point there is no awareness of anything. We are simply the potential energy that is stored in our mental body, although "body" is not the best term perhaps. We have no form, no shape but only potential. This point of potential now begins to grow an astral body. This is the beginning of our true gestation. I'm not sure what our state of awareness is as this body grows. I would imagine that we are immersed in the light and love that pervades the astral plane. There would be awareness of that without our necessarily having any thoughts or self identity. There would be a feeling of lightness, diffuseness, joy and vibrancy.

As the time draws near for a new physical incarnation, the descriptions offered by the Tibetan Book of the Dead describe the situation fairly accurately. We begin to feel like we are being squeezed or squashed into small crevices in rocks. It is a painful process to accept the limitation and confinement of a new physical body. For some, just this initial experience of the physical plane, is sufficient. The fetus fails to thrive or is terminated and the embryonic astral body is raised on the astral plane by benevolent astral entities. For most however, physical birth will ensue.

Some people, upon passing over, do not go through the immersion into deep subjectivity and subsequent rebirth because their connection to the physical world was already tenuous. Instead they can begin to live and function on the astral plane. They can remain there as long as they like and make progress through the various subplanes of the astral realm. Nonetheless, for ultimate realisation it will be necessary for them to take physical incarnation again. In some cases, only one lifetime will be necessary but in other cases several. The same is true of the astral bodies who only associate temporarily with a human fetus and spend their childhood on the astral plane.

The physical world is truly the school of hard knocks where consciousness experiences maximum resistance. These knocks however, are necessary to knock some sense into us so that we eventually realise who we really are. These knocks or shocks are not possible on the higher planes that are permeated with the divine radiance. Meher Baba has described the music of the astral planes as being so indescribably sweet that it can be listened to for days on end without boredom. On the higher planes we bask in such divine radiance but we are not one with it.

On the physical plane, this divine radiance is denied us and it can only be regained with great difficulty. The terrible struggle to find it again is sufficient in some cases to draw a person into the circle of a perfect master, someone who is already one with this divine radiance. If we are deserving, the perfect master will bestow realisation on us and in turn we may pass it on to others. This happens rarely but it happens and in the fullness of time it will happen to us all. Jai Baba.