classes ::: subject, Mysticism,
children :::
branches ::: Sufism
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Sufism
object:Taawwuf
object:Islamic mysticism
class:subject
class:Mysticism

Abdul_Qadir_Gilani ::: (March 23, 1078 - February 21, 1166)
Certainty [of faith will remain incomplete as long as there is an atom of love of this world in the heart. When
faith has become certitude, certitude has become knowingness, and knowingness has become Knowledge, you will become
an expert in distinguishing between the good and the bad in the service of Allah (mighty and glorified is He).
~ Abd Al-Qadir al-Jilani, Purification of the Mind (Jila' Al-Khatir), Second Edition,

Abu_Madyan ::: (1126 1198 CE)

Al-Ghazali ::: (1058 19 December 1111)
- The profession of love to God which is insufficient to restrain from disobedience to God is a lie. ~
Abu Hamid al-Ghazali
- God said to David, "Be not too intimate with men; for two kinds of persons are excluded from My presence: those who are earnest in seeking reward and slack when they obtain it, and those who prefer their own thoughts to the remembrance of Me. The sign of My displeasure is that I leave such to themselves. ~ Abu Hamid
al-Ghazali

Amir_Khusrau
Oh Khusrau, the river of love
Runs in strange directions.
One who jumps into it drowns,
And one who drowns, gets across. ~ Amir Khusrau,

Bulleh_Shah ::: (January 01, 1680 - January 01, 1757)
Repeating the name of the Beloved
I have become the Beloved myself.
Whom shall I call the Beloved now?
~ Bulleh Shah

Hafiz
Remember for just one minute of the day, it would be best to try looking upon yourself more as God does, for She knows your true royal nature.
~ Hafiz

Hazrat Inayat Khan ::: (5 July 1882 5 February 1927) was the founder of the Sufi Order in the West in 1914 (London) and teacher of Universal Sufism.
God is the answer to every question.
~ Hazrat Inayat Khan

Ibn_Arabi ::: (26 July 1165 - 16 November 1240) is considered to be one of the most important Sufi masters
When my Beloved appears,
With what eye do I see Him?
With His eye, not with mine,
For none sees Him except Himself.
~ Ibn Arabi

Jalaluddin_Rumi
To find the Beloved, you must become the Beloved. ~ Jalaluddin Rumi

Kabir
The essence of life is in remembering God. ~ Kabir,

Mansur_al-Hallaj ::: (c. 858 26 March 922) (Hijri c. 244 AH 309 AH) was a Persian mystic, poet and teacher of Sufism.[5][6][7] He is best known for his saying: "I am the Truth"

Omar_Khayyam
Awake, my Little ones, and fill the Cup ~ Omar Khayyam

Saadi
The remedy against want is to moderate your desires. ~ Saadi
Better is the sinner who hath thoughts about God, than the saint who hath only the show of sanctity. ~ Saadi

The world is not a courtroom
There is no judge no jury no plaintiff.
This is a caravan filled with eccentric beings telling wondrous stories about God. ~ Saadi


Notable classical Sufis include Jalaluddin Rumi, Fariduddin Attar, Sultan Bahoo, Sayyed Sadique Ali Husaini, Saadi Shirazi and Hafez, all major poets in the Persian language. Omar Khayyam, Al-Ghazzali and Ibn Arabi were renowned scholars. Abdul Qadir Jilani, Moinuddin Chishti, and Bahauddin Naqshb and founded major orders, as did Rumi. Rabia Basri was the most prominent female Sufi.

al-Ghazali and Mulla Sadra then, and Iqbal and al-Attas

--- PRACTICE
  Dhikr, or remembrance (of God), ::: which often takes the form of rhythmic chanting and breathing exercises.
  Sama, ::: which takes the form of music and dance the whirling dance of the Mevlevi dervishes is a form well known in the West.
  Muraqaba ::: or meditation.
  Visiting holy places, ::: particularly the tombs of Sufi saints, in order to remember death and the greatness of those who have passed.


--- PROMINENT SUFIS

Abdul_Qadir_Gilani ::: (1077-1166) was an Mesopotamian-born Hanbali jurist and prominent Sufi scholar based in Baghdad, with Persian roots. Qadiriyya was his patronym. Gilani spent his early life in Na'if, a town just East to Baghdad, also the town of his birth. There, he pursued the study of Hanbali law. Abu Saeed Mubarak Makhzoomi gave Gilani lessons in fiqh. He was given lessons about hadith by Abu Bakr ibn Muzaffar. He was given lessons about Tafsir by Abu Muhammad Ja'far, a commentator. His Sufi spiritual instructor was Abu'l-Khair Hammad ibn Muslim al-Dabbas. After completing his education, Gilani left Baghdad. He spent twenty-five years as a reclusive wanderer in the desert regions of Iraq. In 1127, Gilani returned to Baghdad and began to preach to the public. He joined the teaching staff of the school belonging to his own teacher, Abu Saeed Mubarak Makhzoomi, and was popular with students. In the morning he taught hadith and tafsir, and in the afternoon he held discourse on the science of the heart and the virtues of the Quran. He is the forefa ther of all Sufi orders.

  Abul Hasan ash-Shadhili ::: (died 1258), the founder of the Shadhiliyya order, introduced dhikr jahri (the remembrance of God out loud, as opposed to the silent dhikr). He taught that his followers need not abstain from what Islam has not forbidden, but to be grateful for what God has bestowed upon them,[158] in contrast to the majority of Sufis, who preach to deny oneself and to destroy the ego-self (nafs) "Order of Patience" (Tariqus-Sabr), Shadhiliyya is formulated to be "Order of Gratitude" (Tariqush-Shukr). Imam Shadhili also gave eighteen valuable hizbs (litanies) to his followers out of which the notable Hizb al-Bahr[159] is recited worldwide even today.

  Ahmad al-Tijani ::: Abu al-Abbs Ahmad ibn Muhammad at-Tijn or Ahmed Tijani (17351815), in Arabic (Sidi Ahmed Tijani), is the founder of the Tijaniyya Sufi order. He was born in a Berber family,[160][161][162] in An Madhi, present-day Algeria and died in Fez, Morocco at the age of 80.

  Bayazid Bastami ::: is a very well recognized and influential Sufi personality. Bastami was born in 804 in Bastam. Bayazid is regarded for his devout commitment to the Sunnah and his dedication to fundamental Islamic principals and practices.

  Bawa Muhaiyaddeen ::: (died 1986) is a Sufi Sheikh from Sri Lanka. He was first found by a group of religious pilgrims in the early 1900s meditating in the jungles of Kataragama in Sri Lanka (Ceylon). Awed and inspired by his personality and the depth of his wisdom, he was invited to a nearby village. Since that time, people of all walks of life from paupers to prime ministers belonging to all religious and ethnic backgrounds have flocked to see Sheikh Bawa Muhaiyaddeen to seek comfort, guidance and help. Sheikh Bawa Muhaiyaddeen tirelessly spent the rest of his life preaching, healing and comforting the many souls that came to see him.

Ibn_Arabi ::: Muhyiddin Muhammad b. 'Ali Ibn 'Arabi (or Ibn al-'Arabi) (AH 561 AH 638; July 28, 1165 November 10, 1240) is considered to be one of the most important Sufi masters, although he never founded any order (tariqa). His writings, especially al-Futuhat al-Makkiyya and Fusus al-hikam, have been studied within all the Sufi orders as the clearest expression of tawhid (Divine Unity), though because of their recondite nature they were often only given to initiates. Later those who followed his teaching became known as the school of wahdat al-wujud (the Oneness of Being). He himself considered his writings to have been divinely inspired. As he expressed the Way to one of his close disciples, his legacy is that 'you should never ever abandon your servant-hood (ubudiyya), and that there may never be in your soul a longing for any existing thing'.[163]

  Junayd al-Baghdadi ::: (830910) was one of the great early Sufis. His order was Junaidia, which links to the golden chain of many Sufi orders. He laid the groundwork for sober mysticism in contrast to that of God-intoxicated Sufis like al-Hallaj, Bayazid Bastami and Abusaeid Abolkheir. During the trial of al-Hallaj, his former disciple, the Caliph of the time demanded his fatwa. In response, he issued this fatwa: "From the outward appearance he is to die and we judge according to the outward appearance and God knows better". He is referred to by Sufis as Sayyid-ut Taifai.e., the leader of the group. He lived and died in the city of Baghdad.

Mansur_al-Hallaj ::: (died 922) is renowned for his claim, Ana-l-Haqq ("I am The Truth"). His refusal to recant this utterance, which was regarded as apostasy, led to a long trial. He was imprisoned for 11 years in a Baghdad prison, before being tortured and publicly dismembered on March 26, 922. He is still revered by Sufis for his willingness to embrace torture and death rather than recant. It is said that during his prayers, he would say "O Lord! You are the guide of those who are passing through the Valley of Bewilderment. If I am a heretic, enlarge my heresy".[164]

  Moinuddin Chishti ::: Khwaja Moinuddin Chishti was born in 1141 and died in 1236. Also known as Gharb Nawz ("Benefactor of the Poor"), he is the most famous Sufi saint of the Chishti Order. Moinuddin Chishti introduced and established the order in the Indian subcontinent. The initial spiritual chain or silsila of the Chishti order in India, comprising Moinuddin Chishti, Bakhtiyar Kaki, Baba Farid, Nizamuddin Auliya (each successive person being the disciple of the previous one), constitutes the great Sufi saints of Indian history. Moinuddin Chisht turned towards India, reputedly after a dream in which Muhammad blessed him to do so. After a brief stay at Lahore, he reached Ajmer along with Sultan Shahb-ud-Din Muhammad Ghori, and settled down there. In Ajmer, he attracted a substantial following, acquiring a great deal of respect amongst the residents of the city. Moinuddin Chisht practiced the Sufi Sulh-e-Kul (peace to all) concept to promote understanding between Muslims and non-Muslims.[citation needed]

  Rabi'a al-'Adawiyya ::: or Rabia of Basra (died 801) was a mystic who represents countercultural elements of Sufism, especially with regards to the status and power of women. Prominent Sufi leader Hasan of Basra is said to have castigated himself before her superior merits and sincere virtues.[165] Rabi'a was born of very poor origin, but was captured by bandits at a later age and sold into slavery. She was however released by her master when he awoke one night to see the light of sanctity shining above her head.[166] Rabi'a al-Adawiyya is known for her teachings and emphasis on the centrality of the love of God to a holy life.[167] She is said to have proclaimed, running down the streets of Basra, Iraq:

    O God! If I worship You for fear of Hell, burn me in Hell, and if I worship You in hope of Paradise, exclude me from Paradise. But if I worship You for Your Own sake, grudge me not Your everlasting Beauty.
    Rabi'a al-Adawiyya

  She died in Jerusalem and is thought to have been buried in the Chapel of the Ascension.

SUFI SAINTS / WALIS LIST


  Abdullah Shah Ghazi
  Abdul Waahid Bin Zaid
  Abdul Khaliq Gajadwani.
  Abdul-Qadir Gilani (10771166)[3][4]

  Abdul Razzaq Jilani
  Abu Ishaq Shami
  Ab-Sa'd Abul-Khayr
  Abu al-Abbas al-Mursi
  Abul Hasan Hankari
  Adam Khaki
  Afaq Khoja
  Ahamed Mohiyudheen Noorishah Jeelani
  Ahmad Raza Khan
  Ahmad Yasawi
  Ahmad Ghazali
  Ahmad al-Tijani (17371815)
  Ahmadou Bamba
  Ahmed Yasav
  Ak Shms d-Dn
  Akhundzada Saif-ur-Rahman Mubarak
  Al-Busiri
  Habib al-Ajami
  Al-Aydarus
  Al-Badawi
  Al-Ghazl
  Al-Hallaj
  Ali Hujwiri (990-1077)[5]
  Ali Mahimi (13721431)[6]
  Al-Hashmi (12601349)
  Ali Shah Pir Baba (1431-1502)[7]
  Ali-Shir Nava'i
  Al-Khrqn
  Al-Qsim
  Al-Qayar
  Al-Qunaw
  Al-Qushayri
  Al-Tirmidh
  Alauddin Sabir Kaliyari (11961291)[8]
  Amr Khusrow (12531325)[9]
  Amr Kulal
  Ansar
  Ardabil
  Ajan Fakir
  Abd al-Karm al-Jl
  Auliya (12381325)[10]
  Azan Pir (17th century)[11]
  Bb Eliys
  Bb Fakr d-Dn (11691295)[12]
  Baba Kuhi of Shiraz (948 - 1037 CE)
  Baba Shadi Shaheed (17th century)
  Badr d-Dn
  Bh d-Dn Naqshband
  Balm Sultan
  Baha-ud-din Zakariya (11701267)[13]
  Bande Nawz (13211422)[14]
  Bkuv
  Bq Billh (15641605)[15]
  Bawa Muhaiyaddeen
  Bayazid-i Bastam
  Ben Issa
  Bhita' (16891752)
  Bibi Jamal Khatun (d. 1639)[16]
  Bodla Bahar
  Bu Ali Shah Qalandar (12091324)[17]
  Bursev
  Bulleh Shah (16801757)
  Chirag-e-Delhi (12741356)[18]
  Dara Shikoh (16151659)[19]
  Daud Bandagi Kirmani (15131575)[20]
  Dawud al-Tai
  Dehlaw
    Ghulam Ali Dihlawi
    Shah Waliullah Dehlawi (17031762)
  El-Desouk
  Erzurum
  Farid al-Din Attar
  Fard d-Dn Ganjshakar (11881280)[21]
  Fuzl
  Gharb Nawz (11411230)[22]
  Ghulam Fard
  Ghousi Shah
  Gl Baba
  Hfez-e Shrz
  Haji Huud (10251141)[23]
  Hajji Bayram
  Hajji Bektash
  Haddad
  Hamedn
  Hasan al-Basri
  Hazrat Babajan
  Ab Yqub Yusf
  Mir Sayyid Ali Hamadani (13141384)[24]
  Hansv
  Harabat Baba
  Harooni
  Hujwir
  Iraq (12131289)[25]
  Ibrahim Niass
  Ibn Adham
  Ibn Arab
  Ibn Ata Allah al Iskandari ash Shadhili
  Imam Al Fassi
  Ismail Hakki Bursevi
  Jabir ibn Hayyan
  Ja'far al-Sadiq
  Jahanara Begum Sahib (16141681)[19]
  Jahaniyan Jahangasht (13081384)
  Jam
  Jan-e-Jnn (16991781)
  Jaunpur
  Jazoul
  Jilani Dehlvi (1024-1088)
  Jil
  Junayd Badd
  Khlid-i Baghdd
  Kk
  Kaliyar
  Karkh
  Khan Jahan Ali (d. 1459)
  Lal Shahbaz Qalander (11771274)[26]
  Machiliwale Shah
  Magtymguly Pyragy
  Maharv (17301791)
  Mahmoodullah Shah
  Mahmud Hday
  Mir Ahmed Ibrahim Ash Shadhili
  Mir Amjad Ibrahim Ash Shadhili
  Meher Ali Shah
  Mian Mir (15501635)[27]
  Mir Sayyid Ali Hamadani
  Mir Shams-ud-din
  Muhammad Suleman Taunsvi
  Mohammad Tartusi
  Moinuddin Chishti
  Mubarak Makhzoomi (1013-1119)[28]
  Muhammad Al-Makki
  Muhammad ibn Tayfour Sajawandi
  Muhammad Ilyas Attar Qadri
  Muqaddam
  Mustafa Gaibi
  Nadir Ali Shah
  Nim
  Njm d-Dn Kubr
  Nazim Al-Haqqani
  Nasm
  Nasir Khusraw
  Nasreddin
  Nathar Vali
  Shah Niamatullah
  Ni'matullh Wali
  Nizamuddin Auliya
  Omar Khayym
  Osman Fazli
  Otman Baba
  Pir Baba
  Pir Sultan
  Pir Yemeni
  Qahistan
  Syed Ahmad Ullah (1826-1906)
  Qutb d-Dn Haydr
  Qutb d-Dn Shrz
  Qutbuddin Bakhtiar Kaki (11731235)[29]
  Rabbn (ca. 1564-1624)[30]
  Rabia Basri
  Rahman Baba
  Rz
    Fakhr ad-Dn
    Najm al-Dn
  Rifa'
  Rukn-e-Alam (12511335)[31]
  Rumi
  Saad
  Sabakh
  Sachal Sarmast (1739-1827)
  Shah Maroof Khushabi
  Shah Sulaimn Nri (1508-1604)
  Muhammad Qadiri (1552-1654)
  Sahl al-Tustari
  Salim Chishti (14781572)[32]
  Salman al-Faris
  Sanai
  Hazrat Sakhi Sarwar Syed Ahmad Sultan (12th-century)
  Sar Saltuk
  Sarmad Kashani (d. 1661)[33]
  Saint Nur
  Semnan (13081405)[34]
  Shadhil
  Shah Abdul Latif Bhittai (1689-1752)
  Shah Badakhshi (15841661)[35]
  Sayed Badiuddin
  Shah Gardez (10261152)[36]
  Shah Hussain (15381599)[37]
  Shah Jalal (12711347)[38]
  Shah Mustafa
  Shah Paran (14th century)[39]
  Shamas Faqir
  Shms-i Tabriz
  Sheikh Edebali
  Syed Abdus Salam Ibrahim ash Shadhili
  Sheikh Glib
  Shibl
  Soch Kraal
  Sufi Barkat Ali
  Suhraward
    Ab Hfs Umar
    Ab'n-Najb Abdl-Qdir
  Suhraward
    Shahb al-Dn al-Maqtul
  Sharfuddin Shah Wilayat (1255-1346)
  Shaykh Syed Mir Mirak Andrabi ( 921A.H - 990 A.H)
  Sirri Saqti
  Sultan Bahu (16281691)
  Sultan Walad
  Surkh Bukhar (11921291)[40]
  Syed Yaqub
  Talcal Yahy
  Tajuddin Muhammad Badruddin
  Telli Baba
  Hazrat Syed Waris Shah
  Waris Ali Shah
  Yahya Efendi
  Yahya Maneri (12631381)[41]
  Yemeni Tamimi
    Abdul Aziz bin Hars bin Asad Yemeni Tamimi
    Abu Al Fazal Abdul Wahid Yemeni Tamimi
  Yunus Ali Enayetpuri (R.)
  Yunus Emre
  Youza Asouph
  Zahed Gilan
  Zarruq
  Z'l-Nn al-Misr












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OBJECT INSTANCES [1] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
Sufi

AUTH
Abdul_Qadir_Gilani
Abu_Madyan
Al-Ghazali
Amir_Khusrau
Bulleh_Shah
Hafiz
Hazrat_Inayat_Khan
Ibn_Arabi
Ibn_Ata_Illah
Jalaluddin_Rumi
Kabir
Mansur_al-Hallaj
Omar_Khayyam
Saadi

BOOKS
Infinite_Library
Mansur_al-Hallaj_-_Poems
Toward_the_Future

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME
1.ia_-_A_Garden_Among_The_Flames
1.ia_-_Allah
1.ia_-_An_Ocean_Without_Shore
1.ia_-_Approach_The_Dwellings_Of_The_Dear_Ones
1.ia_-_At_Night_Lets_Its_Curtains_Down_In_Folds
1.ia_-_Fire
1.ia_-_He_Saw_The_Lightning_In_The_East
1.ia_-_If_What_She_Says_Is_True
1.ia_-_I_Laid_My_Little_Daughter_To_Rest
1.ia_-_In_Memory_Of_Those
1.ia_-_In_The_Mirror_Of_A_Man
1.ia_-_Listen,_O_Dearly_Beloved
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_My_Heart_Has_Become_Able
1.ia_-_My_Journey
1.ia_-_Oh-_Her_Beauty-_The_Tender_Maid!
1.ia_-_Reality
1.ia_-_Silence
1.ia_-_The_Hand_Of_Trial
1.ia_-_The_Invitation
1.ia_-_True_Knowledge
1.ia_-_Turmoil_In_Your_Hearts
1.ia_-_When_My_Beloved_Appears
1.ia_-_When_The_Suns_Eye_Rules_My_Sight
1.ia_-_When_We_Came_Together
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.ia_-_With_My_Very_Own_Hands
1.ia_-_Wonder
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Between_the_Poles_of_the_Conscious
1.kbr_-_Brother,_I've_Seen_Some
1.kbr_-_Chewing_Slowly
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_Do_Not_Go_To_The_Garden_Of_Flowers
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_Hang_Up_The_Swing_Of_Love_Today!
1.kbr_-_Having_Crossed_The_River
1.kbr_-_He's_That_Rascally_Kind_Of_Yogi
1.kbr_-_Hey_Brother,_Why_Do_You_Want_Me_To_Talk?
1.kbr_-_Hiding_In_This_Cage
1.kbr_-_His_Death_In_Benares
1.kbr_-_Hope_For_Him
1.kbr_-_How_Do_You
1.kbr_-_How_Humble_Is_God
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_been_thinking
1.kbr_-_I_Laugh_When_I_Hear_That_The_Fish_In_The_Water_Is_Thirsty
1.kbr_-_Illusion_and_Reality
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_I_Talk_To_My_Inner_Lover,_And_I_Say,_Why_Such_Rush?
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kbr_-_Ive_Burned_My_Own_House_Down
1.kbr_-_I_Wont_Come
1.kbr_-_Knowing_Nothing_Shuts_The_Iron_Gates
1.kbr_-_Lift_The_Veil
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_maddh_akas_ap_jahan_baithe
1.kbr_-_Many_Hoped
1.kbr_-_My_Body_And_My_Mind
1.kbr_-_My_Body_Is_Flooded
1.kbr_-_My_Swan,_Let_Us_Fly
1.kbr_-_O_Friend
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_O_Servant_Where_Dost_Thou_Seek_Me
1.kbr_-_Plucking_Your_Eyebrows
1.kbr_-_Poem_13
1.kbr_-_Poem_14
1.kbr_-_Poem_15
1.kbr_-_Poem_2
1.kbr_-_Poem_3
1.kbr_-_Poem_4
1.kbr_-_Poem_5
1.kbr_-_Poem_6
1.kbr_-_Poem_7
1.kbr_-_Poem_8
1.kbr_-_Poem_9
1.kbr_-_Tell_me_Brother
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_bhakti_path...
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Dropp_And_The_Sea
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Impossible_Pass
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_Lord_Is_In_Me
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_The_Self_Forgets_Itself
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.kbr_-_The_Swan_flies_away
1.kbr_-_To_Thee_Thou_Hast_Drawn_My_Love
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_I_Found_The_Boundless_Knowledge
1.kbr_-_When_The_Day_Came
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_do_you_search_me
1.mah_-_I_am_the_One_Whom_I_Love
1.mah_-_To_Reach_God

IN CHAPTERS TEXT
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
1.04_-_GOD_IN_THE_WORLD
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1963-06-15
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.ia_-_A_Garden_Among_The_Flames
1.ia_-_Allah
1.ia_-_An_Ocean_Without_Shore
1.ia_-_Approach_The_Dwellings_Of_The_Dear_Ones
1.ia_-_At_Night_Lets_Its_Curtains_Down_In_Folds
1.ia_-_Fire
1.ia_-_He_Saw_The_Lightning_In_The_East
1.ia_-_If_What_She_Says_Is_True
1.ia_-_I_Laid_My_Little_Daughter_To_Rest
1.ia_-_In_Memory_Of_Those
1.ia_-_In_The_Mirror_Of_A_Man
1.ia_-_Listen,_O_Dearly_Beloved
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_My_Heart_Has_Become_Able
1.ia_-_My_Journey
1.ia_-_Oh-_Her_Beauty-_The_Tender_Maid!
1.ia_-_Reality
1.ia_-_Silence
1.ia_-_The_Hand_Of_Trial
1.ia_-_The_Invitation
1.ia_-_True_Knowledge
1.ia_-_Turmoil_In_Your_Hearts
1.ia_-_When_My_Beloved_Appears
1.ia_-_When_The_Suns_Eye_Rules_My_Sight
1.ia_-_When_We_Came_Together
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.ia_-_With_My_Very_Own_Hands
1.ia_-_Wonder
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Between_the_Poles_of_the_Conscious
1.kbr_-_Brother,_I've_Seen_Some
1.kbr_-_Chewing_Slowly
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_Do_Not_Go_To_The_Garden_Of_Flowers
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_Hang_Up_The_Swing_Of_Love_Today!
1.kbr_-_Having_Crossed_The_River
1.kbr_-_He's_That_Rascally_Kind_Of_Yogi
1.kbr_-_Hey_Brother,_Why_Do_You_Want_Me_To_Talk?
1.kbr_-_Hiding_In_This_Cage
1.kbr_-_His_Death_In_Benares
1.kbr_-_Hope_For_Him
1.kbr_-_How_Do_You
1.kbr_-_How_Humble_Is_God
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_been_thinking
1.kbr_-_I_Laugh_When_I_Hear_That_The_Fish_In_The_Water_Is_Thirsty
1.kbr_-_Illusion_and_Reality
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_I_Talk_To_My_Inner_Lover,_And_I_Say,_Why_Such_Rush?
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kbr_-_Ive_Burned_My_Own_House_Down
1.kbr_-_I_Wont_Come
1.kbr_-_Knowing_Nothing_Shuts_The_Iron_Gates
1.kbr_-_Lift_The_Veil
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_maddh_akas_ap_jahan_baithe
1.kbr_-_Many_Hoped
1.kbr_-_My_Body_And_My_Mind
1.kbr_-_My_Body_Is_Flooded
1.kbr_-_My_Swan,_Let_Us_Fly
1.kbr_-_O_Friend
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_O_Servant_Where_Dost_Thou_Seek_Me
1.kbr_-_Plucking_Your_Eyebrows
1.kbr_-_Poem_13
1.kbr_-_Poem_14
1.kbr_-_Poem_15
1.kbr_-_Poem_2
1.kbr_-_Poem_3
1.kbr_-_Poem_4
1.kbr_-_Poem_5
1.kbr_-_Poem_6
1.kbr_-_Poem_7
1.kbr_-_Poem_8
1.kbr_-_Poem_9
1.kbr_-_Tell_me_Brother
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_bhakti_path...
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Dropp_And_The_Sea
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Impossible_Pass
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_Lord_Is_In_Me
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_The_Self_Forgets_Itself
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.kbr_-_The_Swan_flies_away
1.kbr_-_To_Thee_Thou_Hast_Drawn_My_Love
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_I_Found_The_Boundless_Knowledge
1.kbr_-_When_The_Day_Came
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_do_you_search_me
1.mah_-_I_am_the_One_Whom_I_Love
1.mah_-_To_Reach_God
2.01_-_On_Books
2.25_-_List_of_Topics_in_Each_Talk
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
The_Riddle_of_this_World

PRIMARY CLASS

Mysticism
subject
SEE ALSO

SIMILAR TITLES
Sufism

DEFINITIONS

Sufism: A classical development of mysticism and a reaction from the legalism and rigidity of orthodox Islam. Being a sect seeking to attain a nearer fellowship with God by scrupulous observation of the religious law, it represents an infiltration into Islam of the Christian-gnostic type of piety with its charismatic and ascetic features. Gained many of its converts from the heterodox Moslems in Persia. -- H.H.

Sufism: A system of Mohammedan mysticism, arising chiefly in Persia. It offers steps toward union with God, as repentance, abstinence, renunciation, poverty, patience, trust. Love is the keynote to the Sufi ethics.

Sufism :::   process of attaining closeness to the Creator through love, which is attained by purification of the nafs; tasawwuf



QUOTES [1 / 1 - 129 / 129]


KEYS (10k)

   1 ?

NEW FULL DB (2.4M)

   63 Idries Shah
   8 Seyyed Hossein Nasr
   7 John Green
   5 Jalaluddin Rumi
   4 Hazrat Inayat Khan
   3 Tariq Ramadan
   3 Dan Eaton
   3 Charlotte Kasl
   2 Rumi
   2 Paulo Coelho
   2 Naguib Mahfouz
   2 Javad Nurbakhsh
   2 Jalaluddin Rumi

1:In the Judeo-Christian tradition, it is called 'the resurrection body ' and 'the glorified body.' The prophet Isaiah said, 'The dead shall live, their bodies shall rise' (Isa. 26:19). St. Paul called it 'the celestial body' or 'spiritual body ' (soma pneumatikon) (I Corinthians 15:40). In Sufism it is called 'the most sacred body ' (wujud al-aqdas) and 'supracelestial body ' (jism asli haqiqi). In Taoism, it is called 'the diamond body,' and those who have attained it are called 'the immortals' and 'the cloudwalkers.' In Tibetan Buddhism it is called 'the light body.' In Tantrism and some schools of yoga, it is called 'the vajra body,' 'the adamantine body,' and 'the divine body.' In Kriya yoga it is called 'the body of bliss.' In Vedanta it is called 'the superconductive body.' In Gnosticism and Neoplatonism, it is called 'the radiant body.' In the alchemical tradition, the Emerald Tablet calls it 'the Glory of the Whole Universe' and 'the golden body.' The alchemist Paracelsus called it 'the astral body.' In the Hermetic Corpus, it is called 'the immortal body ' (soma athanaton). In some mystery schools, it is called 'the solar body.' In Rosicrucianism, it is called 'the diamond body of the temple of God.' In ancient Egypt it was called 'the luminous body or being' (akh). In Old Persia it was called 'the indwelling divine potential' (fravashi or fravarti). In the Mithraic liturgy it was called 'the perfect body ' (soma teilion). In the philosophy of Sri Aurobindo, it is called 'the divine body,' composed of supramental substance. In the philosophy of Teilhard de Chardin, it is called 'the ultrahuman'.
   ~ ?, http://herebedragons.weebly.com/homo-lumen.html,

*** NEWFULLDB 2.4M ***

1:Sufism is experiential ~ Idries Shah
2:El Sufismo es experiencial. ~ Idries Shah
3:Sufism is, in operation, pragmatic. ~ Idries Shah
4:Sufism is known by means of itself. ~ Idries Shah
5:Sufism is the essence of all religions. ~ Idries Shah
6:Sufism, in one definition, "is" human life. ~ Idries Shah
7:El Sufismo es, en funcionamiento, pragmático. ~ Idries Shah
8:Al Sufismo se lo conoce por medio de sí mismo. ~ Idries Shah
9:El Sufismo es la esencia de todas las religiones”. ~ Idries Shah
10:The secret of Sufism is that it has no secret at all'. ~ Idries Shah
11:Según una definición del sufismo, este "es" vida humana. ~ Idries Shah
12:As soon as thought is restricted, it ceases to be Sufism. ~ Hazrat Inayat Khan
13:Sufism is transmitted by means of the human exemplar, the teacher. ~ Idries Shah
14:El secreto del sufismo es que no tiene en absoluto ningún secreto". ~ Idries Shah
15:Sufism is that which succeeds in bringing to man the High Knowledge. ~ Idries Shah
16:Deteriorated science is a cult, so is imitative or deteriorated Sufism. ~ Idries Shah
17:What you are pleased to call Sufism is merely the record of past method. ~ Idries Shah
18:People change and needs change. So what was Sufism once is Sufism no more. ~ Idries Shah
19:Sufismo es aquello que consigue llevar el Conocimiento Superior al hombre. ~ Idries Shah
20:El sufismo se transmite por medio del elemento humano, es decir del maestro. ~ Idries Shah
21:El sufismo es transmitido por medio del elemento humano, es decir del maestro. ~ Idries Shah
22:El Sufismo – según el Sufi – es una aventura viviente, una aventura necesaria. ~ Idries Shah
23:La ciencia deteriorada es un culto, así como el Sufismo deteriorado o imitativo. ~ Idries Shah
24:Sufism," according to the Sufi, "is an adventure in living, necessary adventure. ~ Idries Shah
25:Sufism was formerly a reality without a name: now it is a name without a reality. ~ Idries Shah
26:Antes el Sufismo era una realidad sin nombre: ahora es un nombre sin una realidad”. ~ Idries Shah
27:Sufism is, in fact, not a mystical system, not a religion, but a body of knowledge. ~ Idries Shah
28:Aquello que te complace llamar Sufismo es simplemente la recopilación de un método pasado. ~ Idries Shah
29:That which is capable of perceiving objective reality is, in Sufism, the human soul (ruh). ~ Idries Shah
30:El Sufismo, de hecho, no es un sistema místico, ni una religión, pero un cuerpo de sabiduría. ~ Idries Shah
31:En el Sufismo, el alma humana (ruh) es aquello que es capaz de percibir la realidad objetiva. ~ Idries Shah
32:Sufism is the doing in this lifetime what any fool will be doing in then thousand years’ time. ~ Idries Shah
33:The practice of Sufism is the intention to move toward truth by means of love and devotion. ~ Javad Nurbakhsh
34:Cuando la mente está llena de prejuicios establecidos, no podrá injertar al Sufismo sobre ellos. ~ Idries Shah
35:When the mind is full of established biases, it will not be able to graft Sufism on top of them. ~ Idries Shah
36:Sufism is experience, and hence not to be defined – imprisoned – in perennial, static categories. ~ Idries Shah
37:El Sufismo es el hacer en esta vida lo que cualquier tonto estará haciendo dentro de diez mil años. ~ Idries Shah
38:We are born of Love.Love is our mother.― Rumi ((( Hugs ♡‌ ))) ~ Jalaluddin Rumi #Poetry #Sufism #Love #MothersDay
39:La gente cambia y las necesidades cambian. Por ende, aquello que alguna vez fue Sufismo, ya no lo es. ~ Idries Shah
40:Without Sufism, Islam would not have spread into two thirds of what we call the Islamic world. ~ Seyyed Hossein Nasr
41:Silence is the language of god.All else is poor translation. ~ Jalaluddin Rumi ~ Jalaluddin Rumi #sufism #poetry #God
42:Sufism is education, in that it has a body of knowledge which it transmits to those who have not got it. ~ Idries Shah
43:El Sufismo es educación, ya que tiene un corpus de conocimiento que transmite a aquellos que no lo tienen. ~ Idries Shah
44:You may not appreciate Sufism at first, but once you do you will appreciate it until the end of your days. ~ Idries Shah
45:No es Sufismo si no cumple su función para ti. Un abrigo deja de serlo si no mantiene a un hombre abrigado. ~ Idries Shah
46:Sufism, they say, is that which enables one to understand religion, irrespective of its current outward form. ~ Idries Shah
47:El Sufismo es experiencia, y por lo tanto no algo a ser definido, aprisionado en categorías perennes, estáticas. ~ Idries Shah
48:Sufism is therefore not 'Do as I say and not as I do', or even 'Do as I do', but 'Experience and you will know'. ~ Idries Shah
49:El Sufismo, dicen, es aquello que le permite a uno entender la religión, cualquiera sea su actual forma exterior. ~ Idries Shah
50:Puede que al principio no aprecies al Sufismo, pero una vez que lo hagas, lo apreciarás hasta el fin de tus días. ~ Idries Shah
51:Question 3: Why should a person study Sufism?
Answer: Because he was created to study it; it is his next step. ~ Idries Shah
52:Sufism is therefore not 'Do as I say and not as I do', or even 'Do as I do', but 'Experience it and you will know'. ~ Idries Shah
53:“There are never too many ways to kneel and kiss the earth” ~ Jalaluddin Rumi ~ Jalaluddin Rumi #Earth #Gratitude #poetry #Sufism
54:Por tanto el sufismo no es “Haz como digo y no como hago”, o incluso “Haz como hago”, sino “Experiméntalo y conocerás ~ Idries Shah
55:Por tanto el sufismo no es “Haz como digo y no como hago”, o incluso “Haz como hago”, sino “Experiméntalo y conocerás”. ~ Idries Shah
56:it was being written in the East that 'Sufism was formerly a reality without a name: now it is a name without a reality'. ~ Idries Shah
57:It is not Sufism if it does not perform its function for you. A cloak is no longer a cloak if it does not keep a man warm. ~ Idries Shah
58:Sufism has always had the function of purifying Islamic ethics and that fasting and tazkiya is like lighting a lamp. ~ Seyyed Hossein Nasr
59:Pregunta 3: ¿Por qué una persona debería estudiar Sufismo?
Respuesta: Porque fue creada para estudiarlo; es su etapa siguiente. ~ Idries Shah
60:Sufism, the "secret tradition," is not available on the basis of assumptions which belong to another world, the world of intellect. ~ Idries Shah
61:Hace más de mil años, en oriente se escribía que “Antes el Sufismo era una realidad sin nombre: ahora es un nombre sin una realidad”. ~ Idries Shah
62:El Sufismo es sistematizado sólo por períodos transitorios o limitados; él es principalmente instrumental, no para disfrute o exposición. ~ Idries Shah
63:El sufismo o "tradición secreta" no se encuentra disponible sobre una base de suposiciones que pertenecen a otro mundo, el del intelecto. ~ Idries Shah
64:It is pointless trying to know where the way leads. Think only about your first step, the rest will come. ~ Shams Tabrizi#shamstabrizi #rumi #love #sufism
65:Sufism is always systematised only for limited or transitory periods: because Sufism is primarly instrumental, not for enjoyment or display. ~ Idries Shah
66:I reject any path which rejects life, but I can't help loving Sufism because it sounds so beautiful. It gives relief in the midst of battle. ~ Naguib Mahfouz
67:True Sufism is resistance: spiritual, intellectual, social, cultural, political and economic resistance. It cannot be, for sure, supporting dictators. ~ Tariq Ramadan
68:“The very center of your heart. is where life begins. The most beautiful place on earth.” ~ Jalaluddin Rumi ~ Jalaluddin Rumi #sufism #poetry #heart #rumiquote 💛 #photography
69:The leaf of every tree brings a message from the unseen world. Look, every falling leaf is a blessing. ~ Jalaluddin Rumi ~ Jalaluddin Rumi #Poetry #Sufism #Spring #Blessings #Beauty
70:I love Sufism as I love beautiful poetry, but it is not the answer. Sufism is like a mirage in the desert. It says to you, come and sit, relax and enjoy yourself for a while. ~ Naguib Mahfouz
71:Sufism is the spiritual tradition of the dervishes. Its teachers never strive to show how wise they are, and their disciples go into a trance by performing a kind of whirling dance. ~ Paulo Coelho
72:Sufism and yoga are one and the same thing. They are just words, in wisdom there is no difference. All the teachings are absolutely the same. They are only different paths to the One. ~ Irina Tweedie
73:If you want the moon, do not hide at night. If you want a rose, do not run from the thorns. If you want Love, do not hide from yourself. ~ Jalaluddin Rumi ~ Jalaluddin Rumi #Sufism #poetry#fieldofflowers #moon
74:Sufism is about connecting with the intuitive parts of ourselves so that we can attune to the highest vibration in the universe, which is pure love. It's about joining together in the mystical heart. ~ Charlotte Kasl
75:If light is in your heart, you will find your way home. ~ Jalaluddin RumiOuessant Island sunrise, France📸 photo by Jean-Pierre Linossier. ~ Jalaluddin Rumi ~ Jalaluddin Rumiquote #sufism #poetry #light #heart 💜 #photography
76:Then seek the Truth. Seek always to be on its side, even when it brings you pain. There are times when the Truth goes quiet for long stretches, or when it doesn’t tell you what you want to hear. That’s Sufism. ~ Paulo Coelho
77:If anybody asks what Sufism is, what kind of religion is it, the answer is that Sufism is the religion of the heart, the religion in which the thing of primary importance is to seek God in the heart of mankind. ~ Hazrat Inayat Khan
78:Sufism is experiential. Capacities, even those for learning beyond a certain point, are provoked by Sufis, by one's own efforts and what results from them, and by an element of what is referred to by Sufis as the Divine. ~ Idries Shah
79:While most streams of Buddhism take a contemplative stance on passion, pleasure, and pain, Sufism encourages us to be open to our passions - to dive into the sea, to become at one with the beauty and power of the waves. ~ Charlotte Kasl
80:The basis of Sufism is consideration of the hearts and feelings of others. If you haven't the will to gladden someone's heart, then at least beware lest you hurt someone's heart, for on our path, no sin exists but this. ~ Javad Nurbakhsh
81:There is a sacredness in tears. They are not the mark of weakness, but of power. They speak more eloquently than ten thousand tongues. They are messengers of overwhelming grief and unspeakable love. ~ Jalaluddin Rumi#poetry #sufism #rumi
82:El sufismo es experiencial. Las capacidades, incluso aquellas necesarias para aprender más allá de cierto punto, son provocadas por los Sufis, por los propios esfuerzos y lo que resulta de ellos, y por un elemento al cual los Sufis se refieren como lo Divino. ~ Idries Shah
83:Let me also again emphasize that it is only within Islam that Sufism can be practiced. The two have never been separated from each other in their reality and in fact are inwardly one, and certainly they have never been separated for me throughout my life. ~ Seyyed Hossein Nasr
84:Sufism is not a religion or a philosophy, it is neither deism nor atheism, nor is it a moral, nor a special kind of mysticism, being free from the usual religious sectarianism. If ever it could be called a religion, it would only be as a religion of love, harmony, and beauty. ~ Hazrat Inayat Khan
85:To those who say "Sufism is apolitical" or "no politics," I respond: "No politics is politics." Look at the very old African Sufi tradition, the Asian Sufi tradition, or the North African Sufi tradition. Then you get it and understand what Sufism is all about wisdom, courage and resistance. ~ Tariq Ramadan
86:People who were also traders were also men of Sufism, as we see around Java, people who were outwardly trading but were also men of very high spiritual character. Otherwise no trader would be able to convert a person from one religion to another. It was because they were men of spiritual character. ~ Seyyed Hossein Nasr
87:The notion that Western religions are more rigid than those of Asia is overdrawn. Ours is the most permissive society history has ever known - almost the only thing that is forbidden now is to forbid - and Asian teachers and their progeny play up to this propensity by soft-pedaling Hinduism's, Buddhism's, Sufism's rules. ~ Huston Smith
88:We view Sufism not as an ideology that molds people to the right way of belief or action, but as an art or science that can exert a beneficial influence on individuals and societies, in accordance with the needs of those individuals and societies ... Sufi study and development gives one capacities one did not have before. ~ Idries Shah
89:In other words, Islamic fundamentalism isn’t necessarily a response to the West. Rather it is a response to earlier allegedly corrupted strands of Islam.” “Yep, that’s how they’d see it. Just like Protestantism was a response to Catholicism. Wahhabism grew out of opposition to the Ottoman Empire and to the homegrown Sufism of Arabia. ~ Dan Eaton
90:We admire Sufism in the West for its tolerance, mysticism, and poetry, its ecstatic rituals, its music, even. But it’s also, especially in rural parts, a religion that bears more than a casual resemblance to late medieval Catholicism. It encourages the veneration of saint-like figures at special shrines and their celebration at festivities. ~ Dan Eaton
91:The very essence of the Sufi spiritual tradition requires you to purify your heart, to liberate yourself from your ego and to be courageous in facing any corrupt power, injustice and oppression. Unfortunately, colonial powers pushed an agenda by using Sufism against resistance, and some ulama played that game in the past and in the present. ~ Tariq Ramadan
92:The would-be students wish to transcend books.
But, ask yourselves: if someone says that books do not contain wisdom, and yet he writes books; books do not contain Sufism, and yet he continues to publish books on Sufism, what is really happening? It really is your duty, and not mine, to ask and to find the answer to that question, if you are interested enough. ~ Idries Shah
93:It is a Sufi contention that truth is not discovered or maintained by the mere repetition of teachings. It can only be kept understood by the perpetual experience of it. And it is in the experience of truth that the Sufis have always reposed their trust. Sufism is therefore not 'Do as I say and not as I do', or even 'Do as I do', but 'Experience it and you will know'. ~ Idries Shah
94:One famous female Sufi mystic and religious teacher was Rabi-’ah al-’ Ada-wiyyah (712‒801), who after a girlhood in slavery fled to the desert, where she rejected all offers of marriage and devoted herself to prayer and scholarship. Although the most distinguished of women Sufis, Rabi-’ah was not unique, since Sufism gave all women the chance to attain a holy dignity ~ Rosalind Miles
95:In the eastern part of the Iranian world there arose various schools of Sufism, some of which contain barely disguised Zoroastrian concepts. Figures such as Rumi, Suhrawardi, Mansur al-Hallaj, Nurbakhsh, and even Omar Khayyam all convey essentially Iranian mystical thoughts in Islamic guise, often expressing themselves in their own Persian language rather than Arabic. ~ Stephen E Flowers
96:Look at Senegal, about 90% of the Muslims in Senegal are Tijani or Qadiri Sufis. Among them, they have very great teachers who have written poems about al-Hallaj, and they have not been killed. In fact, it's Sufism that brought Islam through all of Senegal, right under our noses the last couple of centuries. And you can go down the same line through Indonesia and Malaysia. ~ Seyyed Hossein Nasr
97:Existe la afirmación Sufi de que la verdad no se descubre o mantiene por la mera repetición de enseñanzas. Su comprensión sólo puede mantenerse mediante la continua experiencia de ella. Y es en la experiencia de la verdad donde los Sufis siempre han depositado su confianza. Por tanto el sufismo no es “Haz como digo y no como hago”, o incluso “Haz como hago”, sino “Experiméntalo y conocerás”. ~ Idries Shah
98:What binds Buddhism, Sufism, and Quaker practices together is a belief in our interconnectedness; profound respect for others; being guided by a greater good beyond material possessions, status, and image; valuing silence and stillness of the mind; acceptance of differences; developing inner awareness of one’s perceptions and motivation; commitment to service; and seeking guidance from within. ~ Charlotte Kasl
99:From it genesis twelve hundred years ago to today, Islamic philosophy (al-hikmah; al-falsafah) has been one of the major intellectual traditions within the Islamic world, and it has influenced and been influenced by many other intellectual perspectives, including Scholastic theology (kalam) and doctrinal Sufism (al-ma'rifah or al-tasawwuf al-'ilmi) and theoretical gnosis ('irfan-i nazari). ~ Seyyed Hossein Nasr
100:There is no religion in the world where there is a possibility of spiritual development outside of the context of that religion. This is only a modern invention. For example, Christian mystics were also Christians. They also went to Church and followed Christian laws. Hindu mystics were practicing Hindus; they didn't kill cows and have steak. They follow the Hindu laws and so on and so forth down the line and Sufism is no exception. ~ Seyyed Hossein Nasr
101:The Now is also central to the teaching of Sufism, the mystical branch of Islam. Sufis have a saying: “The Sufi is the son of time present.” And Rumi, the great poet and teacher of Sufism, declares: “Past and future veil God from our sight; burn up both of them with fire.” Meister Eckhart, the thirteenth-century spiritual teacher, summed it all up beautifully: “Time is what keeps the light from reaching us. There is no greater obstacle to God than time. ~ Eckhart Tolle
102:Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered "I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God. ~ John Green
103:Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God. ~ John Green
104:Rabe’a al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, ‘I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God. ~ John Green
105:Rabe'a
al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a
torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I
am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn
down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is
God. ~ John Green
106:Rabe’a al-Adiwiyah, a great woman saint of Sufism, was
seen running through the streets of her hometown, Basra,
carrying a torch in one hand and a bucket of water in the
other. When someone asked her what she was doing, she
answered, ‘I am going to take this bucket of water and pour
it on the flames of hell, and then I am going to use this
torch to burn down the gates of paradise so that people
will not love God for want of heaven or fear of hell, but be-
cause He is God ~ John Green
107:The man, who shuts himself up from all men, however high spiritually he may be, will not be free in Malakut, in the higher sphere. He will have a wall around him, keeping away the jinns and even the angels of the angelic heavens; and so his journey will be exclusive. It is therefore that Sufism does not only teach concentration and meditation, which help one to make one-sided progress, but the love of God which is expansion; the opening of the heart of all beings, which is the way of Christ and the sign of the cross. ~ Hazrat Inayat Khan
108:Sufis like to say: “This is not a religion; it is religion,” or “Sufism is the essence of all religions,” which provides “a belief in an inner teaching beyond formalized religion.” In other words, Sufism puts spirituality first — getting to the heart of the matter, the lived experience of the Divine. Eckhart does the same; he tried to get deeper than the “formalized” version of Christianity. Sufism explicitly practices what I call Deep Ecumenism, honoring the essence of religious teaching and the lived experience of Divinity, found in all religious traditions. ~ Matthew Fox
109:I see You, Every time I look into Buddha’s eyes. I give myself to You. Every time I alter one of Your 1,000s names. Honestly & fully I love You. Through Christ and Maria, Shiva and Shakti, Krishna and Radha, With every day that passes and every breath I take. I enter gratitude for receiving Your Love. Obeying Your Laws of Truthfulness and Ahimsa, Weaving Prana With hearts and souls of Gaia. Through mysticism, shamanism, sufism, and ecstatic meditations. I yearn to touch You, to feel You, to be You. Within this amazing Journey of Awareness of Your Consciousness. ~ Nata a Nuit Pantovi
110:Indeed, wherever the Nondual traditions would appear – traditions uniting and integrating the Ascending and Descending paths, in the East and in the West – we find a similar set of themes expressed so constantly as to border on mathematical precision. From Tantra to Zen, from the Neoplatonists to Sufism, from Shaivism to Kegon, stated in a thousands different ways and in a hundred different contexts, nonetheless the same essential word would ring out from the Nondual Heart: the Many returning to and embracing the One is Good, and is known as wisdom; the One returning to and embracing the Many is Goodness, and is known as compassion. ~ Ken Wilber
111:We admire Sufism in the West for its tolerance, mysticism, and poetry, its ecstatic rituals, its music, even. But it’s also, especially in rural parts, a religion that bears more than a casual resemblance to late medieval Catholicism. It encourages the veneration of saint-like figures at special shrines and their celebration at festivities. It’s something the fundamentalist mullahs abhor. Just as the Protestants smashed icons, prohibited carnivals, and defaced cathedrals, the Wahhabists insist on a reformed style of Islam, purged of all that. Remember all the TV footage from 1996. When the Taliban took over in Afghanistan, their first task was stamping that stuff out. ~ Dan Eaton
112:It is important to recall here the fact that, in contrast to the claim of those who only look at the quantitative aspects of things and consider the esoteric element of religion to be marginal and peripheral, the esoteric dimension actually lies at the heart of religion and is the source of both its endurance and renewal. We observe this truth not only in Islam, but also in the Kabbalistic and Hasidic traditions in Judaism and various mystical currents in Christianity. In Islam itself, Sufism has been over the centuries the hidden heart that has renewed the religion intellectually, spiritually, and ethically and has played the greatest role in its spread and in its relation with other religions. ~ Seyyed Hossein Nasr
113:Islam and Christianity promise eternal paradise to the faithful. And that is a powerful opiate, certainly, the hope of a better life to come. But there's a Sufi story that challenges the notion that people believe only because they need an opiate. Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seem running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven of fear of hell, but because He is God. ~ John Green
114:Woman is a beam of the divine Light. She is not the being whom sensual desires takes as its object. She is Creator, it should be said. She is not a creature. Great Fatima-ul- Zehra ( Means of Fatima the Radiant, Brightest Star, Star of Venus, The Evening Star), the daughter of the Prophet, is the secret in Sufism. She is the Hujjat of Ali (JJ). In other words, she establishes the esoteric sense of his knowledge and guides those who attain to it.



Through her perfume, we breathe paradise. Though she was his daughter, the Prophet Muhammad (SAWW) called her “Um Abi’ha” (mother of her father). What mystery was the Prophet hinting at by this statement? While Fatima Zahra ( Salam -ullah – alleha ) was Muhammad’s (SAWW) daughter. The spiritual Fatima Al-Batool ( the divine virgin) her house is the living Ka’ba. ~ Rumi
115:Atheism or agnosticism can be the revolt of a virtual mystic against the limitations of exoterism; for a man may have in himself, undeveloped, the qualifications for following a spiritual path even in the fullest sense and yet at the same time — and this is more than ever possible in the modem world — he may be ignorant of the existence of religion’s mystical dimension. His atheism or agnosticism may be based on the false assumption that religion coincides exactly with the outward and shallow conception of it that many of its so-called ‘authorities’ exclusively profess. There are souls which are prepared to give either everything or nothing. The inexorable exactingness of Sufism has been known to save those who could be saved by no other means: it has saved them from giving nothing by demanding that they shall give everything. ~ Martin Lings
116:Karl Marx famously called religion 'the opiate of the masses'. Buddhism, particularly as it is popularly practiced, promises improvement through karma. Islam and Christianity promise eternal life to the faithful. And that is a powerful opiate, certainly, the hope of a better life to come. But there's a Sufi story that challenges the notion that people believe only because they need an opiate. Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God. ~ John Green
117:No fundamentalist undercurrent ran through the national culture before the first war. Sufism had always been the predominant Muslim sect, and Wahhabism was a foreign, wartime import. A few times a year, Arab Wahhabis came through the village in search of recruits. They promised rations, shelter, an eternity in Paradise, and, until that day of glorious martyrdom, a monthly salary of two hundred and fifty U.S. dollars. Few young men followed the monochromatic Wahhabi faith, but many were quite willing to be radicalized for a monthly salary that eclipsed what they would otherwise earn in a year. The war of independence so quickly conflated with jihad because no one cared about the self-determination of a small landlocked republic. Arab states would gladly fund a war of religion, but not one of nationalism. And in this way it didn’t matter who won the war between the Feds and fundamentalists: the notion of a democratic and fully sovereign Chechnya would be crushed regardless. ~ Anthony Marra
118:Osho was very generous with his genius. When I went to Poona in 1988, he answered a question of mine. “Rumi says, ‘I want burning, burning.’ What does this burning have to do with my own possible enlightenment?” “You have asked a very dangerous question, Coleman. Burning has nothing to do with your enlightenment. This work you have done with Rumi is beautiful. It has to be, because it is coming out of Rumi’s love. But for you these poems can become ecstatic self-hypnosis.” He pretty much nailed me to the floor with that one. Sufism is good, but end up with Zen. It was a fine hit he gave me. I am still drawn to the Sufi longing and love-madness, but clarity is coming up strong on the inside. I have not assimilated his wisdom yet, but I mean to. I am very grateful to him. But it is not wisdom for everyone. Osho crafted his words to suit the individual. Ecstatic self-hypnosis might be just the thing for someone else. He was showing me a daylight beyond any beloved darkness, an ecstatic sobriety beyond any drunkenness. ~ Rumi
119:But again we must be
careful to bear in mind that for Ibn Arabi fana is never absolute annihilation ( the failure to do so has been a source of
countless misunderstandings in regard both to Sufismm and to
Buddhism ). Fana and baqa are always relative terms. Accord-
ing to Ibn Arabi, one must always state toward what there is
annihilation, and wherein there is survival, persistence. In
the state of fana, of concentration, of "Koran," in which the
essential unity of Creator and Creature is experienced, the
Divine Attributes become predicables of the mystic ( discrimi-
nation is suspended ). Then we may say not only that the mystic
"creates" in the same sense as God Himself creates ( that is to
say, causes something which already existed in the world of
Mystery to be manifested in the sensible world ), but in addi-
tion that God creates this effect through him. It is one and the
same divine operation, but through the intermediary of the
gnostic, when he is "withdrawn" (fana) from his human at-
tributes and when he persists, survives ( baqa' ) in his divine
attributes. The mystic is then the medium, the intermediary,
through whom the divine creative power is expressed and
manifested. ~ Henry Corbin
120:I don’t think Kashmiriyat is dead, nor is Sufism. If we don’t support the idea of Kashmiriyat or the Sufi tradition, it will fade out eventually, because radicalism is increasing. Sheikh Saheb was said to be a pure Musalman but he kept the Jamaat-e-Islami at bay, telling them they were not going to meddle in political life. After him, Farooq was the same way and in fact more aggressive about it, saying that they should close down all the Jamaat schools and that if Delhi funded the state, it would set up its own schools. But he did not get that much support. This is getting compromised. If you don’t do anything about Kashmir, then more and more Wahhabism will come in, as petro-dollars, etc., with their mosques growing and the lectures from their mosques increasing. A couple of years ago I was leaving Srinagar on a Friday and I was startled. Every road I passed had a loudspeaker blaring for the jumme ka namaaz. This never happened earlier. To my surprise, one of the breeding grounds of the fast-spreading radicalism is the Srinagar jail. A Kashmiri who was detained twice under the Public Security Act told me that the atmosphere of radicalism was so suffocating that you felt that you were in a jail inside a jail. So long as the likes of Masarat Alam and Qasim Fakhtoo are given free rein radicalism will grow. While Pakistan remains a factor in Kashmir, the real danger is that radicalism will end up as the lasting political legacy of Kashmir. ~ A S Dulat
121:In the Judeo-Christian tradition, it is called 'the resurrection body ' and 'the glorified body.' The prophet Isaiah said, 'The dead shall live, their bodies shall rise' (Isa. 26:19). St. Paul called it 'the celestial body' or 'spiritual body ' (soma pneumatikon) (I Corinthians 15:40). In Sufism it is called 'the most sacred body ' (wujud al-aqdas) and 'supracelestial body ' (jism asli haqiqi). In Taoism, it is called 'the diamond body,' and those who have attained it are called 'the immortals' and 'the cloudwalkers.' In Tibetan Buddhism it is called 'the light body.' In Tantrism and some schools of yoga, it is called 'the vajra body,' 'the adamantine body,' and 'the divine body.' In Kriya yoga it is called 'the body of bliss.' In Vedanta it is called 'the superconductive body.' In Gnosticism and Neoplatonism, it is called 'the radiant body.' In the alchemical tradition, the Emerald Tablet calls it 'the Glory of the Whole Universe' and 'the golden body.' The alchemist Paracelsus called it 'the astral body.' In the Hermetic Corpus, it is called 'the immortal body ' (soma athanaton). In some mystery schools, it is called 'the solar body.' In Rosicrucianism, it is called 'the diamond body of the temple of God.' In ancient Egypt it was called 'the luminous body or being' (akh). In Old Persia it was called 'the indwelling divine potential' (fravashi or fravarti). In the Mithraic liturgy it was called 'the perfect body ' (soma teilion). In the philosophy of Sri Aurobindo, it is called 'the divine body,' composed of supramental substance. In the philosophy of Teilhard de Chardin, it is called 'the ultrahuman'.
   ~ ?, http://herebedragons.weebly.com/homo-lumen.html,
122:He was the leader of the Prophet David’s army,’ said the Sheikh. ‘David had him killed so that he could marry Nebi Uri’s beautiful wife. Two angels, Mikhail and Jibrael, appeared and asked David why he needed an extra wife when he already had ninety-nine others. You know this story?’ ‘Yes. I think we Christians know Nebi Uri as Uriah the Hittite.’ It was an unlikely tangle of tales: a medieval Muslim saint buried in a much older Byzantine tomb tower had somehow been confused with the Biblical and Koranic Uriah; perhaps the saint’s name was Uriah, and over the passage of time his identity had been merged with that of his scriptural namesake. More intriguing still was the fact that in this city, long famed for the shrines of its Christian saints, the Muslim Sufi tradition had directly carried on from where Theodoret’s Christian holy men had left off. Just as the Muslim form of prayer, with its bowings and prostrations, appears to derive from the older Syriac Christian tradition that I had seen performed at Mar Gabriel, and just as the architecture of the earliest minarets unmistakably derives from the square late-antique Syrian church towers, so the roots of Islamic mysticism and Sufism lie with the Byzantine holy men and desert fathers who preceded them across the Near East. Today the West often views Islam as a civilisation very different from and indeed innately hostile to Christianity. Only when you travel in Christianity’s Eastern homelands do you realise how closely the two religions are really linked. For the former grew directly out of the latter and still, to this day, embodies many aspects and practices of the early Christian world now lost in Christianity’s modern Western incarnation. When the early Byzantines were first confronted by the Prophet’s armies, they assumed that Islam was merely a heretical form of Christianity, and in many ways they were not so far wrong: Islam accepts much of the Old and New Testaments, and venerates both Jesus and the ancient Jewish prophets. Certainly if John Moschos were to come back today it is likely that he would find much more that was familiar in the practices of a modern Muslim Sufi than he would with those of, say, a contemporary American Evangelical. Yet this simple truth has been lost by our tendency to think of Christianity as a Western religion rather than the Oriental faith it actually is. Moreover the modern demonisation of Islam in the West, and the recent growth of Muslim fundamentalism (itself in many ways a reaction to the West’s repeated humiliation of the Muslim world), have led to an atmosphere where few are aware of, or indeed wish to be aware of, the profound kinship of Christianity and Islam. ~ William Dalrymple
123:The Conference Of The (Underemployed) Birds
"It shows the top half of the workforce enjoying permanent, well-paid, fulltime jobs,
while the bottom half can find only casual, poorly-paid, part-time work which, as
Labour
market economist Professor Sue Richardson warned this week, was creating a
class of
"excluded and dangerous" men with incomes to low to support a
family." - The Age, October 04, 2003.
"My discourse is sans words, sans tongue, sans sound: understand it then,
sans mind, sans ear."
- Farid Ud-Din Attar, The Conference of the Birds
(i)
A Willy-Wagtails' call intercepts the morning. Birds were real once, like jobs.
The modem's dial-up scream is cut short; why is our technology suffering so?
Fake, Australian accents in the call centre aviary: Calcutta nest robbers gloat.
A taxidermy of outsourced work: ditto, we're all stuffed on the global floor.
39
Bottom of the bird market. This new flu's crashed like tech stocks, Acme trap
For the Roadrunner managerial class, the coyote - disenfranchised American?
(ii)
Magpies don't attack in the open anymore, have you noticed: phenomena?
Phone tab's the way forward. Keep an eye on your receiver, not the skies.
There are new powers afoot for dealing with these full employment refos,
Our government issues wide-brimmed hats with strings of corks attached.
The contemporary job market has a thin eggshell; depleted proteins crack.
An excluded & dangerous class birthed? They backed job terrorism not us.
(iii)
I saw a hoopoe once. Was it Jaipur? Its crown of truth strutted on the lawn,
Painted a post-colonial green. What good is spiritual knowledge without law?
40
You will play an integral role in this dynamic environment by fudging your
Work history for sure. Service orientate your brain - lively, world class, lame.
Dangerous as ideas? There's a metal storm inside your head. Try Sufism?
Was it John Lennon or Steve McQueen who went on about "ism ism ism?
"
(iv)
There are nightingales here reputedly. Wasn't it someone from myth who
Couldn't stand being unemployed anymore & turned themselves into one?
Hit an epic glass ceiling probably. Better to be amorous than under-employed?
There's no new twist in the figures though. The virtual exclusion of women
From net growth in full-time job mythology is eons old. Sumerians started it.
Gilgamesh's entrapment of Enkidu needed a woman's art: ‘Wanted Harlot.'
(v)
41
Australia has plenty of parrots, but cockatiels inhabit our universal currency
Of shame. See them locked up in Athens, Rome, Madrid, Delhi & Bangkok.
Feathered service economies, budgerigars tell beak fortunes in Iranian streets.
Collars of gold chained to human profit. Flocks flee drought & agricultural rut.
We even killed off one sub-species called ‘Paradise', cleared full-time underbrush.
& if they were flightless, then we paid out redundancies see: dodo, puffin & moa.
~ B. R. Dionysius
124:As everyone knows, Islam set up a social order from the outset, in contrast, for example, to Christianity. Islamic social teachings are so basic to the religion that still today many people, including Muslims, are completely unaware of Islam's spiritual dimensions. Social order demands rules and regulations, fear of the king, respect for the police, acknowledgement of authority. It has to be set up on the basis of God's majesty and severity. It pays primary attention to the external realm, the realm of the body and the desires of the lower soul, the realm where God is distant from the world. In contrast, Islamic spiritual teachings allow for intimacy, love, boldness, ecstatic expressions, and intoxication in the Beloved. All these are qualities that pertain to nearness to God. (...) In short, on the social level, Islam affirms the primacy of God as King, Majestic, Lord, Ruler. It establishes a theological patriarchy even if Muslim theologians refuse to apply the word father (or mother) to God. God is yang, while the world, human beings, and society are yin. Thereby order is established and maintained. Awe and distance are the ruling qualities. On the spiritual level, the picture is different. In this domain many Muslim authorities affirm the primacy of God as Merciful, Beautiful, Gentle, Loving. Here they establish a spiritual matriarchy, though again such terms are not employed. God is yin and human beings are yang. Human spiritual aspiration is accepted and welcomed by God. Intimacy and nearness are the ruling qualities. This helps explain why one can easily find positive evaluations of women and the feminine dimension of things in Sufism.

(...) Again, this primacy of yin cannot function on the social level, since it undermines the authority of the law. If we take in isolation the Koranic statement, "Despair not of God's mercy surely God forgives all sins" (39:53), then we can throw the Sharia out the window. In the Islamic perspective, the revealed law prevents society from degenerating into chaos. One gains liberty not by overthrowing hierarchy and constraints, but by finding liberty in its true abode, the spiritual realm. Freedom, lack of limitation and constraint, bold expansivenessis achieved only by moving toward God, not by rebelling against Him and moving away.

Attar (d. 618/1221) makes the same point more explicitly in an anecdote he tells about the great Sufi shaykh, Abu'l- Hasan Kharraqani (d. 425/1033): It is related that one night the Shaykh was busy with prayer. He heard a voice saying, "Beware, Abu'l-Hasan! Do you want me to tell people what I know about you so that they will stone you to death?" The Shaykh replied, "O God the Creator! Do You want me to tell the people what I know about Your mercy and what I see of Your generosity? Then no one will prostrate himself to You." A voice came, "You keep quiet, and so will I."

Sufism is concerned with "maintaining the secret" (hifz al-sirr) for more reasons than one. The secret of God's mercy threatens the plain fact of His wrath. If "She" came out of the closet, "He" would be overthrown. But then She could not be found, for it is He who shows the way to Her door. ~ Sachiko Murata
125:The contemporary Christian Church, precisely, has understood them in this' 'wrong way, to the letter, 'like the Jews,' exoterically, not esoterically. Nevertheless to say 'like the Jews' is an error. One would have to say 'as the Jews want.' Because they also possess an exotericism, for their masses, represented by the Torah and Talmud, and an esotericism, in the Cabala (which means: 'Received Tradition'), in the Zohar ('brightness'), the Merkaba or Chariot being the most secret part of the Cabala which only initiated rabbis know and use as the powerful tool of their magic. We have already said that the Cabala reached them from elsewhere, like everything else, in the Middle Ages, even though they tell us otherwise, using and transforming it in concordance with their Archetype. The Hasidim, from Poland, represent an exclusively esoteric sect of Judaism.

Islam also has its esoteric magic, represented by Sufism and the sect of the Assassins, Hassanists, oflran. They interpret the Koran symbolically. And it was because of contact with this sect of the 'Old Man of the Mountain' that the Templars felt compelled to secede more and more from the direction of Rome, centering themselves in their Esoteric Kristianity and Mystery of the Gral. This was also why Rome destroyed them, like the esoteric Cathars (katharos = pure in Greek), the Bogomils, the Manichees and the gnostics.

In the Church of Rome, called Catholic, there only remains a soulless ritual of the Mass, as a liturgical shell that no longer reaches the Symbol, which no longer touches it, no longer puts it into action. The Nordic contribution has been lost, destroyed by prejudice and the ethnological persecution of Nordicism, Germanism and the complete surrender to Judaism.

Zen Buddhism preserves the esotericism of Buddha. In Japan Shinto and Zen are practiced by a racially superior warrior caste, the Samurai. The most esoteric side of Hinduism is found in Tantrism, especially in the Kaula or Kula Order.

So understood, esotericism is what goes beyond the exterior form and the masses, the physical, and puts an elite in contact with invisible superior forces. In my case, the condition that paralysed me in the midst of dreaming and left me without means to influence the phenomena. The visible is symbol of invisible forces (Archetypes, Gods). By means of an esoteric knowledge, of an initiation in this knowledge, a hierarchic minority can make contact with these invisible forces, being able to act on the Symbol, dynamizing and controlling the physical phenomena that incarnate them. In my case: to come to control the involuntary process which, without knowing how, was controlling me, to be able to guide it, to check or avoid it. Jung referred to this when he said 'if someone wisely faces the Archetype, in whatever place in the world, he acquires universal validity because the Archetype is one and indivisible'.

And the means to reach this spiritual world, 'on the other side of the mirror,' is Magic, Rite, Ritual, Ceremony. All religions have possessed them, even the Christian, as we have said. And the Rite is not something invented by humans but inspired by 'those from beyond,' Jung would say by the Collective Unconscious. ~ Miguel Serrano
126:Vasana is determinism that feels like free will. I’m reminded of my friend Jean, whom I’ve known for almost twenty years. Jean considers himself very spiritual and went so far in the early nineties as to walk way from his job with a newspaper in Denver to live in an ashram in western Massachusetts. But he found the atmosphere choking. “They’re all crypto Hindus,” he complained. “They don’t do anything but pray and chant and meditate.” So Jean decided to move on with his life. He’s fallen in love with a couple of women but has never married. He doesn’t like the notion of settling down and tends to move to a new state every four years or so. (He once told me that he counted up and discovered that he’s lived in forty different houses since he was born.) One day Jean called me with a story. He was on a date with a woman who had taken a sudden interest in Sufism, and while they were driving home, she told Jean that according to her Sufi teacher, everyone has a prevailing characteristic. “You mean the thing that is most prominent about them, like being extroverted or introverted?” he asked. “No, not prominent,” she said. “Your prevailing characteristic is hidden. You act on it without seeing that you’re acting on it.” The minute he heard this, Jean became excited. “I looked out the car window, and it hit me,” he said. “I sit on the fence. I am only comfortable if I can have both sides of a situation without committing to either.” All at once a great many pieces fell into place. Jean could see why he went into an ashram but didn’t feel like he was one of the group. He saw why he fell in love with women but always saw their faults. Much more came to light. Jean complains about his family yet never misses a Christmas with them. He considers himself an expert on every subject he’s studied—there have been many—but he doesn’t earn his living pursuing any of them. He is indeed an inveterate fence-sitter. And as his date suggested, Jean had no idea that his Vasana, for that’s what we’re talking about, made him enter into one situation after another without ever falling off the fence. “Just think,” he said with obvious surprise, “the thing that’s the most me is the thing I never saw.” If unconscious tendencies kept working in the dark, they wouldn’t be a problem. The genetic software in a penguin or wildebeest guides it to act without any knowledge that it is behaving much like every other penguin or wildebeest. But human beings, unique among all living creatures, want to break down Vasana. It’s not good enough to be a pawn who thinks he’s a king. We crave the assurance of absolute freedom and its result—a totally open future. Is this reasonable? Is it even possible? In his classic text, the Yoga Sutras, the sage Patanjali informs us that there are three types of Vasana. The kind that drives pleasant behavior he calls white Vasana; the kind that drives unpleasant behavior he calls dark Vasana; the kind that mixes the two he calls mixed Vasana. I would say Jean had mixed Vasana—he liked fence-sitting but he missed the reward of lasting love for another person, a driving aspiration, or a shared vision that would bond him with a community. He displayed the positives and negatives of someone who must keep every option open. The goal of the spiritual aspirant is to wear down Vasana so that clarity can be achieved. In clarity you know that you are not a puppet—you have released yourself from the unconscious drives that once fooled you into thinking that you were acting spontaneously. ~ Deepak Chopra
127:Arts of energy management and of combat are, of course, not confined to the Chinese only. Peoples of different cultures have practised and spread these arts since ancient times. Those who follow the Chinese tradition call these arts chi kung and kungfu (or qigong and gongfu in Romanized Chinese), and those following other traditions call them by other names.

Muslims in various parts of the world have developed arts of energy management and of combat to very high levels. Many practices in Sufism, which is spiritual cultivation in Islamic tradition, are similar to chi kung practices. As in chi kung, Sufi practitioners pay much importance to the training of energy and spirit, called “qi” and “shen” in Chinese, but “nafas” and “roh” in Muslim terms.

When one can free himself from cultural and religious connotations, he will find that the philosophy of Sufism and of chi kung are similar. A Sufi practitioner believes that his own breath, or nafas, is a gift of God, and his ultimate goal in life is to be united with God. Hence, he practises appropriate breathing exercises so that the breath of God flows harmoniously through him, cleansing him of his weakness and sin, which are manifested as illness and pain.

And he practises meditation so that ultimately his personal spirit will return to the universal Spirit of God. In chi kung terms, this returning to God is expressed as “cultivating spirit to return to the Great Void”, which is “lian shen huan shi” in Chinese. Interestingly the breathing and meditation methods in Sufism and in chi kung are quite similar.

Some people, including some Muslims, may think that meditation is unIslamic, and therefore taboo. This is a serious mis-conception. Indeed, Prophet Mohammed himself clearly states that a day of meditation is better than sixty years of worship. As in any religion, there is often a huge conceptual gap between the highest teaching and the common followers. In Buddhism, for example, although the Buddha clearly states that meditation is the essential path to the highest spiritual attainment, most common Buddhists do not have any idea of meditation.

The martial arts of the Muslims were effective and sophisticated. At many points in world history, the Muslims, such as the Arabs, the Persians and the Turks, were formidable warriors. Modern Muslim martial arts are very advanced and are complete by themselves, i.e. they do not need to borrow from outside arts for their force training or combat application — for example, they do not need to borrow from chi kung for internal force training, Western aerobics for stretching, judo and kickboxing for throws and kicks.
[...]
It is reasonable if sceptics ask, “If they are really so advanced, why don't they take part in international full contact fighting competitions and win titles?” The answer is that they hold different values. They are not interested in fighting or titles. At their level, their main concern is spiritual cultivation. Not only they will not be bothered whether you believe in such abilities, generally they are reluctant to let others know of their abilities.

Muslims form a substantial portion of the population in China, and they have contributed an important part in the development of chi kung and kungfu. But because the Chinese generally do not relate one's achievements to one's religion, the contributions of these Chinese Muslim masters did not carry the label “Muslim” with them.

In fact, in China the Muslim places of worship are not called mosques, as in many other countries, but are called temples. Most people cannot tell the difference be ~ Wong Kiew Kit
128:O who wants a share of the pleasure of closeness
If you want all goodness to appear in you
The councillor is honest, so heed this news:
There is no pleasure in life except accompanying the [fuqara]
for they are the sultans and the masters and the princes [umara]
They are people who are satisfied with little, of clothing
and food, and care not for the world.
Their hearts are free of whispering temptations
So accompany them and show proper manners in their councils
and leave your fortunes behind, no matter how much they offer to bring you upfront
Take their Path if you want to follow them
And leave your claims, and be careful not to question them
abut their purpose, and let their benefit be your intention
And seize the time and always attend with them
and know that pleasure and content distinguish who attended
Be content with them, they elevate you, and you reach.
If they register you, hang on; and if they erase you, vanish;
and if they don't feed you, starve; and if they feed you, then eat.
And abide by silence, except if you are asked, then say
I have no knowledge, and conceal yourself in ignorance
And don't be critical of people's flaws
even if it is apparent to existence
and look with an eye that sees only goodness and that does not see defects in anyone
And see defects only in you; and have faith
that your have a flaw that would have been apparent, but was concealed
With this you attain what you hope for of proper manners [adab]
Humble your self [nafs] to them in doubtless humility
a humility that takes the place of proper manners [adab]
And lay down your head and ask for forgiveness for no reason
and stand up on the feet of fairness apologizing
If you want a light for the Path from them then elevate
above everything they hate of your actions
and make your self [nafs] persist in doing good
If you commit a fault, apologize, and hold up
your apology for what you committed and what happened from you
Flatter them, and say: heal with your piety
with the cream of your pardon, the injury of your wound
It is me who is wrong, so grant me your pure advise
And say: your slave is more deserving of your pardon
so pardon and be lenient and clement, O [fuqara]
If you transgress, don't fear their enthusiasm
they are more sublime than you be harmed by their company
they are not the mighty whose power harm you
They are more deserving of kindness, which is their character
so do not feel or expect from them any evil or harm
If you want want them to guide you along the Path of piety
strive to fulfill what they request of you
immediately and don't delay it saying tomorrow
Always be generous in giving to the companions
actually and figuratively; and overlook if they slip
Always be truthful with them, and don't be dishonest
because they are truthful people, masters and chiefs
and pardon anyone of them who ever offended you
Observe the Sheikh carefully in his states, and hopefully
a trace of his achievement might appear in you.
Ask him to pray for you, you profit from his prayer
and through it you attain what you hope for of his blessing
and improve your assumption of him, and realize his sanctity
Wholeheartedly do the effort, and strive to serve him,
perhaps you please him, and take care not to become bored
And memorize his advise, and increase your attending to him
and answer him immediately if he calls you
and lower your voice in confounding out of obedience
For his pleasure begets The Lord's pleasure and begets obedience
He will be pleased with you, so be cautious not to leave him
And accompany whose self [nafs] is a gentle self [nafs]
in this time, for the selves [nafs] are generally despairing
of them, and their craft is underestimated by the people
And know that the people's Path needs study
and the state who claims it today is as you see.
If they distance me, because of their affection,
I should grieve for what I suffer due to parting with them
due to my breaking from them after accompanying them
When will I see them, and how will I reach seeing them
or reach my ear hearing news about them?
My lagging behind prevents me from being suitable for them
My origins are from them, so blame me, I do not blame them
O Lord, please grant me piety to be suitable to befriend them
I have no one, and how is it possible for the like of me to compete with them
over resources in which I did not know impurity?
Their traits are venerated beyond being countable
their appearances have pointed to their hidden inners
their glory is through obeying The Lord in this world
I love them and shelter them and prefer them
in my heart; specially a group of them.
They have become superior above other people by obediences
their companion adopts proper manners [adab] from them
and how unlucky is he who misses their company
A people with noble characteristics - wherever they sit,
the place continues to be fragrant with their traces
So devote to them and do not part with them and increase in attachment
and if you miss them, then weep out of sorrow
They are a clan who honor whoever relates to them
Sufism presents gifts from their manners and traits.
Their perfect harmony from them delights the eye
I 'wagged the tail' of pride of love because of them
when they accepted me as a slave of their love
and their right to their love I never forget
They are the people I love and my loved ones who
proudly boast dragging the tails of honor
I cut my heart to pieces composing poetry in their love
and I have begged The Lord by them, desiring
that The Lord forgives me together with all the Muslims
I am still united with and connected to them in Allah,
and our sins there by Him forgiven and pardoned
O whoever was in this council with us
please ask The Lord to wipe our sins,
and pray for the one who 'fived' the beautiful original
And then prayers upon the selected one, Sayyidina
Mohammed, the best of whoever fulfilled and whoever pledged

~ Ibn Arabi, Modification Of The R Poem

129:Look! What wonders the spring has wrought! The river bank is a paradise! Rose-embowered glades, Blossoming jasmine and hyacinth, And violets, the envy of the skies!. Rainbow colours transformed Into a chorus of rapturous sounds, And the harmony of flowers The hillside is carnation-red; In the languid haze, the air Seems drunk with the beauty of life! The brook, on the heights of the hill, Dances to its own music. The world is dizzy in a pageant of colour! My rosy-cheeked Cup-bearer! The voice of spring is the voice of life! But the spring lasts not for ever; So bring me the cup that tears all veils -- The wine that brightens life -- The wine that intoxicates the world -- The wine in which flows The music of everlasting life, The wine that reveals eternity's secret. Unveil the secrets, O Saqi. Look! The world has changed apace! New are the songs, and new is the music; The West's magic has dissolved; The West's magicians are bewildered; Old politics has lost its game; The world is tired of kings; Gone are the days of the rich; Gone is the jugglery of old; Awake is China's sleeping giant; The Himalayas' torrents are unleashed; Sinai is riven; Moses awaits the light divine. The Muslim says that God is One But his heart is Still a heathen: Culture, sufism, rites and rthetoric, All adore non- Arab idols; The truth was lost in trifles, And the nation was lost in conventions. The speaker's rhetoric is enchanting, But is devoid of passion; It is clothed in logic neat, But lost in a maze of words; The sufi, unique in the love of truth, Unique in the love of God, Was lost in un-Islamic thought; Was lost in the hierarchic quest; The fire of love is extinguished, And a Muslim is a heap of ashes, O Saqi! Give me the old wine again! Let the potent cup go round! Let me soar on the wings of love; Make my dust bright-pinioned; Make wisdom free; And make the young guide the old; Thou it is that nourishest. this nation; Thou it is that canst sustain it; Urge them to move, to stir; Give them Ali's heart; give them Siddiq's passion; Let the same old love pierce their hearts; Awaken in them a burning zeal; Let the stars throw down their spears, And let the earth's dwellers tremble Give the young a passion that consumes; Give them my vision, my love of God; Free my boat from the whirlpool's grip, And make it move forward-, Reveal to me the secrets of life, For thou knowest them all; The treasures of a fakir like me Are suffused, unsleeping eyes, And secret yearnings of the heart-, My anguished sighs at night, My solitude in the world of men, My hopes and my fears, My quest untiring, My nature an arena of thought A mirror of the world. My heart a battlefield of life, With armies of suspicion, And bastions of certitude; With these treasures I am More rich than the richest of all. Let the young join my throng, And let them find an anchor of hope. The sea of life has its ebb and flow-, In every atom's heart is the pulse of life; It manifests itself in the body, As a flame conceals a wave of smoke; Contact with the earth was harsh for it, But it liked the labour; It is in motion, and not in motion; Tired of the elements' shackles; A unity, imprisoned by plurality; But always unique, unequalled. It has made this dome of myriad glass; It has carved this pantheon. It does not repeat its craft For thou art not me, and I am not thou; It has created the world of men, And remains in solitude, Its brightness is seen in the stars, And in the lustre of pearls-, To it belong the wildernesses, The flowers and the thorns; Mountains sometimes are shaken by its might; It captures angels and nymphs; It makes the eagle pounce on a prey, And leave a blood-stained body. Every atom throbs with life; Rest is an illusion; Life's journey pauses not, For every moment is a new glory; Life, thou thinkest, is a mystery; Life is a delight in eternal flight; Life has seen many ups and downs; It loves a journey, not a goal. Movement is life's being; Movement is truth, pause is a mirage. Life's enjoyment is in perils, In facing ups and downs; In the world beyond Life stalked for death, But the impulse to procreate Peopled the world of man and beast. Flowers blossomed and dropped From this tree of life. Fools think life is ephemeral; Life renews itself for ever -- Moving fast as a flash, Moving to eternity in a breath; Time, a chain of days and nights, Is the ebb and flow of breath. This flow of breath is like a sword, Selfhood is its sharpness; Selfhood is the secret of life; It is the world's awakening, Selfhood is solitary, absorbed, An ocean enclosed in a drop; It shines in light and in darkness, Existent in, but away from, thee and me. The dawn of life behind it, eternity before, It has no frontiers before, no frontiers behind. Afloat on the river of time, Bearing the buffets of the waves, Changing the course of its quest, Shifting its glance from time to time; For it a hill is a grain of sand, Mountains are shattered by its blows; A journey is its beginning and end, And this is the secret of its being. It is the moon's beam, the spark in the flint, Colourless itself, though infused with colours, No concern has it with the calculus of space, With linear time's limits, with the finitude of life. It manifested itself in man's essence of dust, After an eternity of a strife to be born. It is in thy heart that Selfhood has an abode, As heaven has its abode in the cornea of thy eye. To one who guards his Selfhood, The living that demeans it, is poison; He accepts only a living, That keeps his self- esteem; Keep away from royal pomp, Keep thy Selfhood free; Thou shouldst bow in prayer, Not bow to a human being. This myriad-coloured world, Under the sentence of death, This world of sight and sound, I Where life means eating and drinking, Is Selfhood's initial stage; It is not thy abode, O traveller! This dust-bowl is not the source of thy fire; The world is for thee, not thou for the world. Demolish this illusion of' time and space; Selfhood is the Tiger of God, the world is its prey; The earth is its prey, the heavens are its prey; Other worlds there are, still awaiting birth, The earth-born are not the centre of all life; They all await thy assault, Thy cataclysmic thought and deed; Days and nights revolve, To reveal thy Selfhood to thee; Thou art the architect of the world. Words fail to convey the truth; Truth is the mirror, words its shade; Though the breath is a burning flame, The flame has limited bounds. 'If now I soar any farther, The vision will sear my wings.'

~ Allama Muhammad Iqbal, To the Saqi (from Baal-i-Jibreel)


IN CHAPTERS



   3 Integral Yoga
   2 Philosophy
   1 Poetry


   2 Aldous Huxley
   2 A B Purani


   2 The Perennial Philosophy
   2 Evening Talks With Sri Aurobindo


02.01 - Metaphysical Thought and the Supreme Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  This, you will see, answers your point about the Western thinkers, Bradley and others, who have arrived through intellectual thinking at the idea of an "Other beyond Thought" or have even, like Bradley, tried to express their conclusions about it in terms that recall some of the expressions in the Arya. The idea in itself is not new; it is as old as the Vedas. It was repeated in other forms in Buddhism, Christian Gnosticism, Sufism. Originally, it was not discovered by intellectual speculation, but by the mystics following an inner spiritual discipline. When, somewhere between the seventh and fifth centuries B.C., men began both in the East and West to intellectualise knowledge, this Truth survived in the East; in the West, where the intellect began to be accepted as the sole or highest instrument for the discovery of
  Truth, it began to fade. But still it has there too tried constantly to return; the Neo-Platonists brought it back, and now, it appears, the Neo-Hegelians and others (e.g., the Russian Ouspensky and one or two German thinkers, I believe) seem to be reaching after it. But still there is a difference.

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  It is in the Indian and Far Eastern formulations of the Perennial Philosophy that this subject is most systematically treated. What is prescribed is a process of conscious discrimination between the personal self and the Self that is identical with Brahman, between the individual ego and the Buddha-womb or Universal Mind. The result of this discrimination is a more or less sudden and complete revulsion of consciousness, and the realization of a state of no-mind, which may be described as the freedom from perceptual and intellectual attachment to the ego-principle. This state of no-mind exists, as it were, on a knife-edge between the carelessness of the average sensual man and the strained over-eagerness of the zealot for salvation. To achieve it, one must walk delicately and, to maintain it, must learn to combine the most intense alertness with a tranquil and self-denying passivity, the most indomitable determination with a perfect submission to the leadings of the spirit. When no-mind is sought after by a mind, says Huang Po, that is making it a particular object of thought. There is only testimony of silence; it goes beyond thinking. In other words, we, as separate individuals, must not try to think it, but rather permit ourselves to be thought by it. Similarly, in the Diamond Sutra we read that if a Bodhisattva, in his attempt to realize Suchness, retains the thought of an ego, a person, a separate being, or a soul, he is no longer a Bodhisattva. Al Ghazzali, the philosopher of Sufism, also stresses the need for intellectual humbleness and docility. If the thought that he is effaced from self occurs to one who is in fana (a term roughly corresponding to Zens no-mind, or mushin), that is a defect. The highest state is to be effaced from effacement. There is an ecstatic effacement-from-effacement in the interior heights of the Atman-Brahman; and there is another, more comprehensive effacement-from-effacement, not only in the inner heights, but also in and through the world, in the waking, everyday knowledge of God in his fulness.
  

1.13 - SALVATION, DELIVERANCE, ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Much of the literature of Sufism is poetical. Sometimes this poetry is rather strained and extravagant, sometimes beautiful with a luminous simplicity, sometimes darkly and almost disquietingly enigmatic. To this last class belong the utterances of that Moslem saint of the tenth century, Niffari the Egyptian. This is what he wrote on the subject of salvation.
  

1963-06-15, #Agenda Vol 04, #unset, #Kabbalah
  
   Hes a man who could have practiced some Tantrism in the way Woodroffe did; I cant say. There are also many people of that kind who were converted to Sufism they are very easily converted to Sufism. But true spiritual life, there arent many.
  

1.ami - To the Saqi (from Baal-i-Jibreel), #unset, #Rabbi Moses Luzzatto, #Kabbalah
  
   English version by Naeem Siddiqui Original Language Urdu Look! What wonders the spring has wrought! The river bank is a paradise! Rose-embowered glades, Blossoming jasmine and hyacinth, And violets, the envy of the skies!. Rainbow colours transformed Into a chorus of rapturous sounds, And the harmony of flowers The hillside is carnation-red; In the languid haze, the air Seems drunk with the beauty of life! The brook, on the heights of the hill, Dances to its own music. The world is dizzy in a pageant of colour! My rosy-cheeked Cup-bearer! The voice of spring is the voice of life! But the spring lasts not for ever; So bring me the cup that tears all veils -- The wine that brightens life -- The wine that intoxicates the world -- The wine in which flows The music of everlasting life, The wine that reveals eternity's secret. Unveil the secrets, O Saqi. Look! The world has changed apace! New are the songs, and new is the music; The West's magic has dissolved; The West's magicians are bewildered; Old politics has lost its game; The world is tired of kings; Gone are the days of the rich; Gone is the jugglery of old; Awake is China's sleeping giant; The Himalayas' torrents are unleashed; Sinai is riven; Moses awaits the light divine. The Muslim says that God is One But his heart is Still a heathen: Culture, Sufism, rites and rthetoric, All adore non- Arab idols; The truth was lost in trifles, And the nation was lost in conventions. The speaker's rhetoric is enchanting, But is devoid of passion; It is clothed in logic neat, But lost in a maze of words; The sufi, unique in the love of truth, Unique in the love of God, Was lost in un-Islamic thought; Was lost in the hierarchic quest; The fire of love is extinguished, And a Muslim is a heap of ashes, O Saqi! Give me the old wine again! Let the potent cup go round! Let me soar on the wings of love; Make my dust bright-pinioned; Make wisdom free; And make the young guide the old; Thou it is that nourishest. this nation; Thou it is that canst sustain it; Urge them to move, to stir; Give them Ali's heart; give them Siddiq's passion; Let the same old love pierce their hearts; Awaken in them a burning zeal; Let the stars throw down their spears, And let the earth's dwellers tremble Give the young a passion that consumes; Give them my vision, my love of God; Free my boat from the whirlpool's grip, And make it move forward-, Reveal to me the secrets of life, For thou knowest them all; The treasures of a fakir like me Are suffused, unsleeping eyes, And secret yearnings of the heart-, My anguished sighs at night, My solitude in the world of men, My hopes and my fears, My quest untiring, My nature an arena of thought A mirror of the world. My heart a battlefield of life, With armies of suspicion, And bastions of certitude; With these treasures I am More rich than the richest of all. Let the young join my throng, And let them find an anchor of hope. The sea of life has its ebb and flow-, In every atom's heart is the pulse of life; It manifests itself in the body, As a flame conceals a wave of smoke; Contact with the earth was harsh for it, But it liked the labour; It is in motion, and not in motion; Tired of the elements' shackles; A unity, imprisoned by plurality; But always unique, unequalled. It has made this dome of myriad glass; It has carved this pantheon. It does not repeat its craft For thou art not me, and I am not thou; It has created the world of men, And remains in solitude, Its brightness is seen in the stars, And in the lustre of pearls-, To it belong the wildernesses, The flowers and the thorns; Mountains sometimes are shaken by its might; It captures angels and nymphs; It makes the eagle pounce on a prey, And leave a blood-stained body. Every atom throbs with life; Rest is an illusion; Life's journey pauses not, For every moment is a new glory; Life, thou thinkest, is a mystery; Life is a delight in eternal flight; Life has seen many ups and downs; It loves a journey, not a goal. Movement is life's being; Movement is truth, pause is a mirage. Life's enjoyment is in perils, In facing ups and downs; In the world beyond Life stalked for death, But the impulse to procreate Peopled the world of man and beast. Flowers blossomed and dropped From this tree of life. Fools think life is ephemeral; Life renews itself for ever -- Moving fast as a flash, Moving to eternity in a breath; Time, a chain of days and nights, Is the ebb and flow of breath. This flow of breath is like a sword, Selfhood is its sharpness; Selfhood is the secret of life; It is the world's awakening, Selfhood is solitary, absorbed, An ocean enclosed in a drop; It shines in light and in darkness, Existent in, but away from, thee and me. The dawn of life behind it, eternity before, It has no frontiers before, no frontiers behind. Afloat on the river of time, Bearing the buffets of the waves, Changing the course of its quest, Shifting its glance from time to time; For it a hill is a grain of sand, Mountains are shattered by its blows; A journey is its beginning and end, And this is the secret of its being. It is the moon's beam, the spark in the flint, Colourless itself, though infused with colours, No concern has it with the calculus of space, With linear time's limits, with the finitude of life. It manifested itself in man's essence of dust, After an eternity of a strife to be born. It is in thy heart that Selfhood has an abode, As heaven has its abode in the cornea of thy eye. To one who guards his Selfhood, The living that demeans it, is poison; He accepts only a living, That keeps his self- esteem; Keep away from royal pomp, Keep thy Selfhood free; Thou shouldst bow in prayer, Not bow to a human being. This myriad-coloured world, Under the sentence of death, This world of sight and sound, I Where life means eating and drinking, Is Selfhood's initial stage; It is not thy abode, O traveller! This dust-bowl is not the source of thy fire; The world is for thee, not thou for the world. Demolish this illusion of' time and space; Selfhood is the Tiger of God, the world is its prey; The earth is its prey, the heavens are its prey; Other worlds there are, still awaiting birth, The earth-born are not the centre of all life; They all await thy assault, Thy cataclysmic thought and deed; Days and nights revolve, To reveal thy Selfhood to thee; Thou art the architect of the world. Words fail to convey the truth; Truth is the mirror, words its shade; Though the breath is a burning flame, The flame has limited bounds. 'If now I soar any farther, The vision will sear my wings.' <   

2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   Sri Aurobindo: The Mahomedan or Islamic culture hardly gave anything to the world which may be said to be of fundamental importance and typically its own. Islamic culture was mainly borrowed from others. Their mathematics and astronomy and other subjects were derived from India and Greece. It is true they gave some of these things a new turn. But they have not created much. Their philosophy and their religion are very simple and what they call Sufism is largely the result of gnostics who lived in Persia, and they are the logical outcome of that school of thought largely touched by Vedanta.
  
  --
  
   I believe he has been influenced by Sufism. But his general thesis is quite tenable: that is to say, right up to the beginning of the modernist period the poets, at least most of them, seem to have some perception or experience of other subtler worlds. They admit the existence of those worlds in some way. They sometimes even assert that this world is an illusion.
  

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   | 12-09-23 | Islamic civilisation and The Synthesis of Yoga, Sufism |
  
  --
  
   | 08-04-43 | Mehdi Imam's Poetry of the Invisible, Sufism, poetic criticism |
  

Blazing P3 - Explore the Stages of Postconventional Consciousness, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  
  of Buddhism, the samadhi of yoga, the satori of Zen, the fana of Sufism, the shema of the
  Kabbalah, and the Kingdom of Heaven of Christianity.

WORDNET


































IN WEBGEN [10000/134]

http://it.religion.wikia.com/wiki/Sufismo
https://religion.wikia.org/de/wiki/Sufismus
https://religion.wikia.org/es/wiki/Sufismo
https://religion.wikia.org/wiki/Asceticism#Sufism
https://religion.wikia.org/wiki/Category:Sufism
https://religion.wikia.org/wiki/Category_talk:Sufism
https://religion.wikia.org/wiki/Religious_experience#Sufism
https://religion.wikia.org/wiki/Sufism
https://religion.wikia.org/wiki/Sufism#Additional_reading
https://religion.wikia.org/wiki/Sufism#Ali_ibn_Abi_Talib
https://religion.wikia.org/wiki/Sufism#Basic_views
https://religion.wikia.org/wiki/Sufism#Bayazid_Bastami
https://religion.wikia.org/wiki/Sufism#Contemporary_Sufism
https://religion.wikia.org/wiki/Sufism#Contributions_to_other_domains_of_scholarship
https://religion.wikia.org/wiki/Sufism#Dhikr
https://religion.wikia.org/wiki/Sufism#Etymology
https://religion.wikia.org/wiki/Sufism#External_links
https://religion.wikia.org/wiki/Sufism#Formalization_of_doctrine
https://religion.wikia.org/wiki/Sufism#Growth_of_Sufi_influence_in_Islamic_cultures
https://religion.wikia.org/wiki/Sufism#History_of_Sufism
https://religion.wikia.org/wiki/Sufism#Ibn_Arabi
https://religion.wikia.org/wiki/Sufism#In_movies
https://religion.wikia.org/wiki/Sufism#In_music
https://religion.wikia.org/wiki/Sufism#In_popular_culture
https://religion.wikia.org/wiki/Sufism#Islam_and_Sufism
https://religion.wikia.org/wiki/Sufism#Islamic_positions_on_non-Islamic_Sufi_groups
https://religion.wikia.org/wiki/Sufism#Junayd_Baghdadi
https://religion.wikia.org/wiki/Sufism#Mansur_al-Hallaj
https://religion.wikia.org/wiki/Sufism#Muraqaba
https://religion.wikia.org/wiki/Sufism#Nooruddeen_Abul_Hasan_Ali_Ash_Shadhili
https://religion.wikia.org/wiki/Sufism#Origins
https://religion.wikia.org/wiki/Sufism#Perception_outside_Islam
https://religion.wikia.org/wiki/Sufism#Preeminent_Sufi_Sheikhs
https://religion.wikia.org/wiki/Sufism#Reception
https://religion.wikia.org/wiki/Sufism#References
https://religion.wikia.org/wiki/Sufism#See_also
https://religion.wikia.org/wiki/Sufism#Sufi_cosmology
https://religion.wikia.org/wiki/Sufism#Sufi_practices
https://religion.wikia.org/wiki/Sufism#Sufism_and_Islamic_law
https://religion.wikia.org/wiki/Sufism#Sufi_Visitation
https://religion.wikia.org/wiki/Sufism#The_influence_of_Sufism_on_Judaism
https://religion.wikia.org/wiki/Sufism#Theoretical_perspectives_in_Sufism
https://religion.wikia.org/wiki/Sufism#Traditional_and_non-traditional_Sufi_groups
https://religion.wikia.org/wiki/Sufism#Traditional_Islamic_thought_and_Sufism
https://religion.wikia.org/wiki/Talk:Sufism
https://religion.wikia.org/wiki/Universal_Sufism
Kheper - Bektashiya -- 15
Kheper - Chistiyyah -- 4
Kheper - cosmology_and_psychology -- 19
Kheper - cosmology -- 32
Kheper - Sufism -- 39
Kheper - Ibn_Arabi -- 12
Kheper - introduction -- 5
Kheper - lataif -- 27
Kheper - latifa -- 20
Kheper - links -- 23
Kheper - Rumi -- 5
Kheper - Sufism -- 15
Kheper - Universal_Sufism -- 12
Kheper - Universal_Sufism -- 40
Kheper - Zevi_and_Sufism -- 31
Integral World - The Science of Sufism, Zakariyya Ishaq
https://thoughtsandvisions-searle88.blogspot.com/2012/10/sufism_16.html
https://thoughtsandvisions-searle88.blogspot.com/2012/10/sufism.html
https://esotericotherworlds.blogspot.com/2014/04/neo-sufism-case-of-idries-shah.html
Dharmapedia - Sufism
Psychology Wiki - Fanaa_(Sufism)
Psychology Wiki - Sufism
Psychology Wiki - Sufism#Sufi_psychology
Occultopedia - sufism
https://en.wikiquote.org/wiki/Sufism
Wikipedia - Al-Risala al-Qushayriyya -- Treatise on Sufism by al-Qushayri
Wikipedia - Arcs of Descent and Ascent -- Ontological circle in Neoplatonism, Islam and Sufism
Wikipedia - Category:Scholars of Sufism
Wikipedia - Category:Sufism in Afghanistan
Wikipedia - Category:Sufism in Africa
Wikipedia - Category:Sufism in Algeria
Wikipedia - Category:Sufism in Pakistan
Wikipedia - Category:Sufism in Sindh
Wikipedia - Category:Sufism stubs
Wikipedia - Category:Sufism
Wikipedia - Category:Western Sufism
Wikipedia - Fana (Sufism) -- Annihilation of self in Sufism
Wikipedia - Hijab (Sufism)
Wikipedia - History of Sufism
Wikipedia - Hu (Sufism)
Wikipedia - Index of Sufism-related articles -- Wikipedia index
Wikipedia - Jhulelal (Sufism)
Wikipedia - Langar (Sufism)
Wikipedia - Mast (Sufism)
Wikipedia - Mushahada -- Concept in Sufism
Wikipedia - Pirani (Sufism)
Wikipedia - Pir (Sufism)
Wikipedia - Rabbani (Sufism)
Wikipedia - Sajjada nashin -- Successor in Sufism
Wikipedia - Salka (Sufism)
Wikipedia - Sama (Sufism)
Wikipedia - Shaykh of Sufism
Wikipedia - Sheikh (Sufism)
Wikipedia - Sufi Ruhaniat International -- Stream of Universal Sufism
Wikipedia - Sufism in Afghanistan -- Sufism in Afghanistan
Wikipedia - Sufism in Algeria
Wikipedia - Sufism in India -- History of Islamic mysticism in India
Wikipedia - Sufism in Pakistan -- history of Islamic mysticism in Pakistan
Wikipedia - Sufism in Sindh
Wikipedia - Sufism
Wikipedia - Tariqa -- School or order of Sufism
Wikipedia - Template talk:Sufism-stub
Wikipedia - Template talk:Sufism
Wikipedia - Template talk:Western Sufism
Wikipedia - Universal Sufism
Wikipedia - Warid (Sufism)
Wikipedia - Wassil (Sufism)
Wikipedia - Western Sufism -- A new religious movement with its origins in traditional Sufism
Wikipedia - Wird (Sufism)
Wikipedia - Wujud -- Term in Islamic philosophy and Sufism
https://peace.fandom.com/wiki/Sufism
http://commons.wikimedia.org/wiki/Category:Sufism
https://commons.wikimedia.org/wiki/Category:Sufism
Fana (Sufism)
History of Sufism
Index of Sufism-related articles
Pir (Sufism)
Salka (Sufism)
Sama (Sufism)
Sheikh (Sufism)
Sufism
Sufism in Afghanistan
Sufism in Bangladesh
Sufism in India
Sufism in Pakistan
Sufism in Punjab
Western Sufism
Wird (Sufism)


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