The method used by Sufis to advance towards the perfect and universal human being and the experience of divine unity it entails varies according to the tariqa (spiritual path) of each brotherhood.
However, in general terms, it rests upon four fundamental pillars:
1. invocation,
2. meditation,
3. care of the heart,
4. preservation of the bond with the master.
To these four pillars of the method, a prior initiation must be added. This consists of the formal entry into the tariqa of a brotherhood, and presupposes adherence to an uninterrupted chain of masters (silsila) that traces back to the Prophet Muhammad himself. With this formal entry, the disciple becomes the receptacle of the teachings of these masters and participates in what could be called a spiritual genealogy.
Generally, the prior initiation takes the form of a covenant between the disciple and their immediate master, who simultaneously represents the Prophet and his predecessors. This covenant, by sealing the blessing or spiritual influence of the chain (barakah), implies the submission of the disciple and the preservation of the bond that unites them with the master. Therefore, in Sufism, the disciple cannot break this covenant individually; it requires the agreement of both parties.
INVOCATION
Invocation (dhikr), also known as the perpetual prayer of the heart, is considered the most important practice in Sufism. It involves invoking and keeping God present at all times. The term dhikr encompasses the meanings of “remembrance,” “mention,” “memory,” “evocation,” and “recollection” all at once. Its practice goes beyond the obligatory ritual prayer (salat) and should be extended until the divine name (the name used by the practitioner to refer to God, such as Lord, Allah, Father) penetrates the heart and takes possession of the invoker—following the well-known formula: dhikr begins with the tongue and ends with the heart.
Through invocation, first verbally (by naming the divine name to gradually focus the attention on Him) and then from the heart (by exclusively focusing the attention on Him, the One and Indivisible), consciousness is purified, preparing itself for identification with the divine.
The practice of invocation, initially through verbal recitation and later solely through the heart, gradually leads to the state of spiritual poverty we mentioned earlier. This state involves distancing oneself from the forms and appearances of things to see only their unique and divine essence. It means perceiving things in their true nature, completely disregarding personal opinions. In essence, it is abandoning the multiplicity of perceived objects to see only the One and Indivisible in them.
MEDITATION
Meditation is the indispensable complement to invocation. It is a powerful tool that predisposes the heart to receive the certainty of God by focusing attention exclusively on the One and Indivisible within ourselves.
Prophet Muhammad said about meditation: “An hour of meditation is worth more than the good deeds of both humans and angels.” Indeed, meditation enables us to attain a state of mental silence conducive to experiencing the divine reality within ourselves.
While invocation strives to perceive exclusively the One in the external, created world (divine immanence), meditation strives to perceive exclusively the One within ourselves, transcending the created world (divine transcendence).
THE CARE OF THE HEART
The reciprocal action of invocation and meditation allows consciousness to access a state of receptivity conducive to grasping the ultimate Reality. In this apprehension of Reality, known as sudden illumination, one receives the revelation of the divine essence, the divine unity. In essence, it represents the “vision” of the perfect human being who discovers in their heart their true reality and unity with the whole.
The care of the heart, the third pillar of the method, consists of remaining in this state of ever-living receptivity. While individually invocation and meditation can be considered techniques of attention, their synthesis is continuous contemplation, necessary for achieving true spiritual experience. This contemplation, known in Sufism as the care of the heart, entails constant vigilance (muraqabah). In the Meccan Revelations, Ibn Arabi writes: “Muraqabah is an uninterrupted vigilance that demands that the servant (the one who contemplates) be constantly in a state of vigilance.” In this state of uninterrupted vigilance, the one who contemplates must strive to perceive the One and Indivisible, both in the perceived world and within oneself.
PRESERVATION OF THE BOND WITH THE MASTER
In Sufism, the master is the representative of the Prophet; they help the disciple transform their soul and facilitate spiritual rebirth. They are also the representative of the teachings (tariqa) of a Sufi order, and it is through the master that the disciple becomes a link in the unbroken chain of masters (silsila). Referred to as sheikh, murshid, murad, or pir, depending on the case, the master guides the disciple along the path, instructs them in doctrine, invocation, meditation, suggests readings for the student, receives their questions, and introduces them to the assembly (majlis), which is an earthly representation of the celestial assembly of saints.
The bond of union between disciple and master entails regular association. Generally, in Sufism, it is advised not to associate with a different master than one’s own, as each master has their own methods and attitudes. Following teachings from various masters often leads more to confusion than enlightenment. Additionally, there must exist between them what is known as the “bond of love.”
Due to all the aforementioned reasons, the union between master and disciple is intense. In the Sufi vision, the bond between them endures even after death, and the spiritual guidance and inspiration of the master continue to exist in a mysterious manner, just as dust remains under the hooves of a horse. Rumi, who likened his master Shams to the “celestial knight,” said:
“The celestial knight passes, dust rises beneath the hooves. He is gone. But his dust floats around us. May your vision be straight and not turn left or right. His dust is present, and he is in the infinite.”
Source: Shiva Shambho