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common practice of Rumi’s Mevlevi (and other) orders of Islamic Dervishes that facilitate the onset and maintenance of their ecstatic states by an improvisational dance which goes from rocking to irregular whirling. The Dervish teaching tales place a symbolic emphasis on the power of the rotating wheel, the circling of the heavenly bodies, the mill wheel and the millstone. As Rumi said, “The mountain of the sun I’ll fashion to a mill. And as my waters run, I’ll turn thee at my will.” Note that their work toward spiritual transformation results in neither the emergence of the involuntary and rigid limit cycles of invariant circles or the associated divisive internal eigensplitting of good self from evil other. The Sufi compass points to an integrated field of divine consciousness, which contains the appearance of the world’s multiplicity. In this profound unity, all humankind is perceived as one family. The singular direction of all prayer, Salat, five times a day, at dawn, high noon, afternoon, sunset and an hour after sunset, turns the entire world into a unified directional field of prayer. At its center, the Islamic pilgrims wander round and round the black cube of the ancient shrine of Kaaba,

This leaves one with the speculation that we started with: that the simple, authoritarian rules of the amphetamine, roll-up and splitting religions may be intrinsically more vulnerable to unpredictable breakouts into morally inconsistent actions and that the righteously rigid limit cyclists are invariantly split into ambivalence. In contrast, the more free form, chaotic turns of the entheogenic dervish define us all as belonging to one unified ecstatic field.

Further Readings for Amphetamine Roll-Up And Splitting

Psychology and Religion. Carl G Jung, Princeton Univ. Press, N.J. 1938.

The Faith of a Heretic, Walter Kaufmann, Meridian, N.Y. 1959.

Nightmare Season. Arnold J. Mandell, Random House, N.Y. 1976.

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