VII. Alevis and Mysticism

In the previous discussion of how Alevis approach holy books and ritual prayer, I touched on the fact that they bring an inner, deeper, mystical interpretation to such things. In Islam this type of approach is called sufism (sufilik or tasavvuf This inner or mystical approach to life affects Alevis' view of religious law and other religious forms as well.

When Alevis describe the importance they place on All', Kerbela and the 12 imams, most very quickly add, "We love Ali and the family of the prophet, but we have absolutely no other connection with orthodox, legalistic Shiites like in today's Iran." Anatolian Alevis distinguish themselves from those who follow religious law by emphasizing their mystical approach to life.

Four Doors, Forty Levels (Dört kapi kirk makam)

One key way Alevis describe how they are different than those who follow Islamic law seriat but also love the family of the prophet, is with the concept of Four Doors, 1-orty Levels dört kapi kirk makam). This is the process by which an individual commits him or herself to a living spiritual guide dede pir. mürsit and that spiritual leader guides the person through a series of four "doors" (kapı). each of which has ten "levels" makam The individual enters the first door as a novice. The person who makes it through to the fourth door achieves oneness with ultimate truth hakikat The doors' names are religious law. spiritual path, spiritual knowledge/skill, and spiritual truth seriat tarikat marifet hakikat

To Alevis, anyone who only believes in the rule of religious law has not advanced beyond the most basic level of spiritual knowledge. Whoever has entered the next level through a relationship with a spiritual guide has left religious legalism behind and started on the path of inner, deeper spiritual insight.

The "perfect human being" insan i kamil)

Related to the idea of going through stages of spiritual development until achieving oneness with truth is the concept of attaining total completeness. This is called becoming the "perfect human being" (insan-i kamil). It appears to me that most of today's Alevis would define the perfect human in practical terms as one who is in full moral control of his or her selfish desires (eline, diline, beline sahip), treats all kinds of people equally (yetmis iki millete ayni gozle bakar), and serves the interests of others.

"I am Reality" (Enel Hak)

As stated above, a significant point in Alevi mysticism is the concept of the worshiper becoming one with Hak, that is. Truth, Reality, or God. They love to tell the story of Hallac-i Mansur, a 10th century sufi Muslim who uttered the phrase, "I am Truth" (Enel Hak). Religious authorities interpreted this statement as Mansur's literally equating himself with Allah. They brutally martyred him in Bagdad for his so-called blasphemous mystic beliefs.

Alevis and Mevlana