Coming Closer to God (Page 4 of 4)

How are you increasing the membership of Sufism Reoriented?
When Sufism began in 1952, we had less than a dozen members. In the present, Sufism numbers close to 500. In the early years when Murshida Duce had only a few students, she said to Meher Baba, “I don’t know what to do. Where are my people? Where are my students?” He said, “Well, you know, it isn’t time. When it’s time I’ll send them to you.” So she accepted his guidance and she worked with this small handful of students. Then in the late 1960’s, early ‘70s, close to 300 young people came in a very brief span of time – maybe five to eight or ten years. It was a period of widespread disaffection of youth in America. Out of that turmoil many young people sought spiritual guidance and found themselves knocking on Murshida’s door. Suddenly our numbers were more than 300. Once again in the 1980’s, we had a big upsurge in membership. Since that time, our growth has been relatively quiescent. We take in new members, some of our people pass away or they accept a job and move to another city. But it all stays about in balance, somewhere between, I would say, 470, 480 members.

When they move to another city, do they not continue to be Sufis or mureeds?
In general we are not able to support patterns of life away from our centres. It would be difficult for me to take responsibility for students who don’t attend our classes or take part in our projects. However, when students are just away temporarily, we always send them classes on video so they can easily join us again when their work is finished.
     But let me return to your earlier question. We learned from Meher Baba early on that it is Meher Baba who sends us our members. We don’t proselytize or look for members. We don’t tell our people: Tell your neighbours about us, they might like it. We feel that those who are destined to serve Meher Baba through his American Sufi path find their way to us through internal guidance. Those who come often have remarkable stories to tell about how they learned about us: a chance encounter here or there. We take the view that Baba sends to us those who are destined to follow him on his American Sufi path — students come or not according to his will and purpose.

Among the obligations of a member of the Order, it is important to study the writings of Meher Baba, specially the Discourses and God Speaks. Could you explain what form of study of Meher Baba’s work assumes in Sufism Reoriented?
Let’s see, the Discourses. We use the Discourses regularly. I think that they are a remarkable handbook of practical spirituality. And so, of course, we refer to the Discourses time and again. I personally love to read in them whenever I have a moment, the style of exposition is so lucid, the topics dealt with so important and everything so clear.

Are the Discourses and God Speaks an integral part of the Sufi workshops?
In our Charter, Baba asked that all our members, as a requirement, read and study the Discourses and God Speaks vigorously. In addition, these two books, as well as other messages of Baba, form the backdrop for all Sufi classes. We consider them the authoritative spiritual documents of this age. So they are at the backdrop of everything we do. It isn’t that we have a consecutive sequence of classes that takes one topic from the Discourses and then the next one, etc. It’s more that as topics are chosen for classes, we consider the Discourses and God Speaks to be integral to all that is taught. They find their way into our dramas. We did a three-hour comedic musical drama on the winding and unwinding of sanskaras called Sister Evangeline this was meant in earnest to be a vehicle for helping students understand the principles outlined in the Discourses and in God Speaks. So, they are woven in, are inextricable in our curriculum.

Murshida Conner in conversation with Naosherwan Anzar.

Not all followers of Meher Baba are Sufis but all Sufis are followers of Meher Baba. Do both groups interact with each other and work towards a common goal of sharing Meher Baba’s message of love, truth and universal unity? And I refer to the time when Murshida Duce encouraged and set up the Meher Baba League in Berkeley in the 70s. Do the Sufis interact closely with Baba lovers in California and in the Washington, DC area?
Here again, a little background is helpful. In 1952 when Meher Baba chartered Sufism and created the outline for his Universal Spiritual Center at Myrtle Beach, he was very explicit that these two groups were to function independently of one another. He was asked explicitly, “Well, should Ivy work on projects here at the Centre?” He said, “No. No. The groups have no direct connection.” In a moment I’m going to qualify that.
Baba always spoke of these groups separately. For example, when speaking of his centres in the U. S., he said that one would be by a lake or forest; one on a mountaintop; one on a desert; one in the heartland; and one in a city. Someone said, “Well, where will Murshida’s Centre be?” And he said, “Wherever she is.” So even from the beginning in his statements about Sufism and his American centres, a distinction was made. But then he went on to say that the groups, though separate, would have an indirect connection that emanates from the fact that he is the patron of Sufism and the patron of these Centres. We are part of one family. So, he expected we would have relations of amity, attitudes of support and readiness to help one another if there was a call. And I feel that down through the decades that has occurred in remarkable ways. First of all, Baba set the model for that. He showed us how that would work. He didn’t leave it up to our imagination. He right away asked Terry Duce, Murshida’s husband, to manage the construction and development of the Universal Center at Myrtle Beach, which he then conceived on this broad plan that he had created for the Byramangala Centre.

Oh, is that right?
Yes. Four centres in one, each with a different purpose. Then there would be six different institutions there: a mental hospital, a hospital, a home for saints, an abode for advanced souls, a spiritual academy, etc. He said it would be a $10 million project and he wanted Terry Duce to take charge of the construction and development of this Centre. Of course he knew that Terry would not be free to do that. Mr. Duce had Government work with oil rights in the Middle East. And so he was not free to do that. But he asked him in order to set an example, to say, see, this is what we do. We don’t care that he is associated with Sufism through his wife.

Did he come up with any blueprints?
No. He didn’t approach the task. He said, “No, I couldn’t. I am not able to consider that.”
     Then after we published God Speaks in 1955, Murshida Duce wrote to Baba and asked, “What should I do with the profits?” We had sold the only property we owned in Marin County to fund the printing of God Speaks. And now the books were beginning to sell and she wanted to know what to do with any profit. Baba considered this. He went back and forth a little bit and then finally he decided we should give 50% of it to the Myrtle Beach Center. So we have done that each year…

Is that right?
Of course, it doesn’t amount to much because we’ve priced God Speaks just to cover the cost. We’ve priced it to sell, as they say. But what little net profit there is, we share with them equally

Any other projects?
Other things Sufism has done in cooperation with Baba groups include an art exhibit at Myrtle Beach in 2000. We selected 30 paintings from our collection of about 150 framed paintings of Meher Baba done by artists in our group, many of whom are highly skilled professionals.
     Since our technical department has grown, we have also consulted with Baba lovers regarding publications or video production. Sufism edited and published an excellent book on Baba’s favourite poet, Hafiz, by Dan Ladinsky of Myrtle Beach. It is a book of beautiful poetry that Dan Ladinsky calls, “renderings” of Hafiz. We were able to publish Dan’s poems, in a high-quality, low-cost volume titled I Heard God Laughing.
     Since 1994, we have also regularly helped with the Witness Series of video documentaries of the mandali and others who spent time with Meher Baba. Sufism provides the editing, film enhancement, titles and sometimes background music.
     Then on the side of Baba centres, they have extended to us many kindnesses and assistance of all sorts when we have visited their centres, as at Myrtle Beach and Meherabad, and have given kind permission to use film footage and that sort of thing. So in all, Sufism and Baba groups are following Baba’s plan of independent functioning, but with feelings of amity and support, like members of one family.

To conclude our conversation, the Murshid or Murshida designates his or her successor. What attributes do you see in a mureed that would qualify him or her to head the organization in the future?
Well, here again, I don’t think of myself as designating a successor. I believe that Meher Baba will send a successor and my task is to recognize the one whom he sends. The person destined to be the Murshid is always the one who is closest to God, who can capture in their own consciousness, the broad streams of knowing and loving that lie close to Divinity. So that is what a Murshid looks for. It’s the only characteristic, the only quality a Murshid looks for.

Thank you very much.