Monthly Archives: May 2012
existence is pain
separation is torture
we burn on the inside for Union
the lover cries for the kiss of the Beloved
all else is illusion
only the Beloved is real
tears created from fire
how could this be
the one that eye cry for
is also shedding tears for me
salam wa nur, mystic traveler on this path of Love and Light!! never lose your flame. there is so much more eye could say about this. sometimes no sign of the Beloveds face is better than a sign. without the sign, the flames continue to rise and burn all that “u” think yourself to be. when the signs start to come, sometimes it causes the seeker to want to take a rest, but this is not good because the journey is infinite…. keep the fire burning…
this is an age old tale we tell of lover and Beloved. Allah knows what u are going through. with the help of your master you will have an opening. All will be made clear to you. the most important thing on this path is LOVE LOVE LOVE…5 yrs is enough time to plant the seed. the seed will blosom and bloom with love love love and tears from the heart.
“surely Allah is with the broken hearted.” Nabi Muhammad sala la hu aly he wa salem….
–— — sufi ananda
Love is a flame in the heart
that burns everything
eye dream of You
thoughts of You set my heart a blaze
words cant express the flames of Love inside
eye died in the flames
Your kiss is the kiss of death
your touch is like kryptonite
none can live after Loving You
there is no life without You
eye came from You
eye worship You
You are all and everything
eye see only You
tears from the heavens
wash away attraction to the world of illusion
a glance from You burns all negative karma
attraction to know You pulls my being beyond the Malakut
interning into the world of Jabarut
eye disappear in You
leaving know trace of I
HU could love You other than You
HU could worship You other than You
HU could know You other than You
HU exist other than You
HU exist other than You? You are the All n All. Time stands still in Your presence. You are beyond time and space. Everything will cease to exist except your Face! The 1 and Only Reality is You. my existence is a mere figment of my imagination.
Only You have true Being. Only You have true Existence. All others exist as mere shadow thought forms on the screen of finite existence and you are the All Glorious Infinite ONE. You are the 1st and the Last, without any existence coming into
existence after You. Your eterniality denies the possible existence of another. Your Oneness does not allow for the existence of a 2nd. You are the Eternal ONE ONE ONE. There is no other being that exist with You. Beyond the comprehension
of this finite mind Only Love can touch the fringes of Your Bing. Only Love can smell the essence of your fragrance. Only love can pass beyond this illusion of separation. only Love can sever the connection to the 5 elements, Only Love can burn
the false since of I. Only Love can bring the lover to your Divine kingdom. Only Love can bring the lover to Your door step. Only Love, Only Love, only LOVE LOVE LOVE can sing a song that unites lover and Beloved. only Love can ease the
pain of illusory separation. Hu is worthy of love, other than You????
Hu is worthy of Love other than You
love is a mystery
You are Love itself
Love is All
the Divine trinity of Love, Lover and Beloved
form ONE Light of Love
You exist beyond time and place
the point of your manifestation is inside the heart of hearts
beyond the mundane world of illusion
You are 1
the jewel that shined in the triple state of darkness
having the true wish to be known
You manifested Your essence to see Your Self
in a form You called man
man became your place of Divine epiphany
the effulgence of Your Being wanted to be known
this became Love
this Love was You loving Yourself
in a form that was not other than You
making the angels bow to man
You showed the secret of all secrets
prostration is only for You
Let Us make man in our image
that image is Love
that image is You
Hu other than You
is worthy of bowing to
Hu other than You
Living in the Light of Love…. sufi ananda
inside my heart
a still voice
a soliloquy of
captivated by the melody
in a state
Eye once asked one of my teachers what it would take to find happiness? He
looked at me, smiled and said “happiness is not something you find. Happiness
is something you ARE.” Part of the true nature of the human being is
Bliss(ananda). This Blissful nature is an aspect of God, who is seen in the hindu
tradition as Sat(truth) Chi(consciousness) and Bliss(ananda). Since God is the
true Self, Bliss is an aspect of Self. Bliss also translates as happiness! True
happiness does NOT come from any outside source, like: money, relationships,
sex, or drugs. True happiness comes from the Self/God. True happiness is not
something that comes and goes based on outer circumstances. True happiness
is ETERNAL because God, its source is eternal!!! Eye once saw a church
billboard that said “if God seems far away, who moved?” In the Bible
the Holy Avatar Jesus said
that the kingdom of heaven is within, and we all know that God is in heaven so
God must BE within U. The prophet Muhammad said “God cannot fit into the
heavens or the earth, but God fits into the hearts of His believers.” The search
for happiness is untimely the search for God!
Ironically looking for God is like a fish in the ocean looking for water LOL. Be
still and KNOW that God, happiness is an aspect of your true nature. All u have
is find Self, and you will have found God and HAPPINESS…..
Live more , Laugh more, Love more!!!——sufi ananda
Sufi Master Ibn Arabi lived in Moorish Spain. He is known in the sufi world as “Cheikh Al Akbar”(the greatest Cheikh). This is an english translation of one of his poems with commentary. The poem and commentary where taken from the Ibn Arabi society website, where many of the masters teachings can be found. This philosophy explains the Oneness of Being….love and light—-sufi
1. Allāhu anzala nūran yustadā’u bihi
‘alā fu’ādi nabiyyin sarrahu llāhu
2. Atā bihi rūhuhu min fawqi arqi’atin
sab’in ilā qalbihi wal-sāmi’u llāhu
3. Minhu ilayhi bihi kāna l-nuzūlu lahu
fa-laysa fī l-kawni illā l-wāhidu llāhu
4. Wal-jismu wal-‘aradu l-mashhūdu fīhi wa-mā
fī l-ghaybi mā lam tarāhu dhālika llāhu
5. Wa-lā tanāquda fī mā qultuhu fa-anā
‘aynu l-kathīri wa-‘aynī l-wāhidu llāhu
1. God sent down a light from which light is sought,
upon the heart of a Prophet whom God made contented.
2. His spirit brought it from above seven heavens
to his heart, and the one who hears is God.
3. From Him, to Him and through Him was the descent to him;
for there is nothing in the created world but the one God.
4. The substance and the accidents that are witnessed are both in Him,
and whatever is in the unseen, what you have never seen, that is God.
5. There is no contradiction in what I have said,
for I am the essence of the many, and my essence is the one God.
Ibn ‘Arabī begins by describing the way in which God makes known the ideas that are imparted in the poem. This knowledge descends on the heart of the Prophet (v.1). The fact that the knowledge descends on the Prophet’s heart is consistent with both Qur’anic usage and Ibn ‘Arabī’s own metaphysics. The Qur’an often refers to the heart as the receptacle into which God sends down the Holy Spirit or of the Angel Gabriel, most often for the Prophet or for other specially chosen people. The next few lines of the present poem also echo the Qur’anic statement that “Surely there is a Reminder in that for whoever has a heart, or listens attentively, while he is witnessing.” (Q. 50:37).
The “seven heavens” are consistent with Ibn ‘Arabī’s cosmology, according to which there are seven celestial spheres above which are the footstool (kursī) and the throne (‘arsh). The twist is that the faculties which according to the Qur’an are used to receive the divine message – the heart, and hearing and witnessing – are here stated to be God’s: “the one who hears is God” (v.2), and the revelation is from, through and for God (v.3). Ibn ‘Arabī may have in mind a well-known hadith, which was very often quoted by Sufis, in which God says:
My servant continues to draw close to me through supererogatory acts until I love him. And when I love him, I am his hearing through which he hears, his sight through which he sees, his hand through which he grasps and the leg with which he walks.
In this poem, Ibn ‘Arabī takes the idea one step further: not only does God become the attributes of the perfect Sufi, but He fulfils this role for the whole of creation whether the created beings know it or not: “there is nothing in the created world but the one God” (v.4). It would be easy to see this as an example of straightforward monism. In point of fact, although Ibn ‘Arabī never uses the term wahdat al-wujūd himself, this poem is one of the places where he comes closest, with the phrase al-wujūd al-wāhid in v.15 below. However, what drives Ibn ‘Arabī’s work is less an all-pervasive monism than a sort of creative tension between this idea and a more conventional dualism between God and His creation. Verse 5 is characteristic of Ibn ‘Arabī’s tactic of surprising or confusing the reader, combining as it does a paradoxical statement with the assertion that “there is no contradiction in what I have just said.”
The tension between these two poles – God and His creation – comes out in the next part of the poem:
6. Min a’jabi l-amri anna l-hukma min ‘adamin
fī ‘ayni kawnin fa-ayna l-‘abdu wallāhu
7. Fal-‘aynu tashhadu khalqan jā’a min ‘adamin
wal-amra haqqan wa-‘aynu l-mubsiri llāhu
8. Lahu l-yamīnu lahu l-‘aynāni fī khabarin
atā bihi minhu wal-ātī huwa llāhu
9. Fal-hukmu lī wa-lahu ‘aynu l-wujūdi wa-mā
lil-‘ayni minnī wujūdun bal huwa llāhu
10. Fa-nzurhu fī shajarin wa-nzurhu fī hajarin
wa-nzurhu fī kulli shay’in dhālika llāhu
11. Kullu l-asāmī lahu in kunta ta’qiluhu
huwa l-musammā bihā fa-kulluhā llāhu
6. One of the most amazing things is that (God’s) action
(hukm) comes from non-existence,
and affects the essence of a created being – so where are
the servant and God?
7. For the eye sees a creation (khalq) that comes from non-existence,
and sees the command as the Real (al-Haqq) – and the
eye of the one who looks is God.
8. He has a right hand, and He has two eyes according to a report
which he brought from Himself, and the one who brought
it was God.
9. God’s ruling is for me, and the essence of being is His.
My own essence has no being, but rather that being is God.
10. So see Him in a tree and see Him in a stone,
and see Him in everything, that is God.
11. All of the names are His, if you understand Him;
He is the one named by them, so all of them are God.
God’s creative command appears to come from nothing, but it impacts the essence of something that is in some sense already there (‘ayn kawn); where does this leave the relation between the servant and God (v.6)? Ibn ‘Arabī appears to be referring elliptically to a notion that is developed elsewhere in his writings, that of “permanent essences” (a’yān thābita). The permanent essences are the non-existent (ma’dūm) prototypes of all that exists in the world. They already exist in the mind of God before He gives them existence. To the beholder, the creative act brings something out of nothing, while the command is God’s; yet the beholder’s eye is itself God (v.7). The terms khalq and haqq are usually contrasted, the latter in this context meaning God.
All of this is consistent with Ibn ‘Arabī’s metaphysics as expressed elsewhere. But it is expressed in a slippery form, with many of the terminological ambiguities that can be found in the rest of the Dīwān. The word ‘ayn, for instance, can refer to the eye or to an essence. So when Ibn ‘Arabī writes that the eye sees God’s action coming from nothing, he could just as well mean that the essence – the permanent essence of God’s creation – does the seeing. In the same way, “the eye of the beholder” could also mean that the beholder’s essence is God. The way in which the poem slides between these definitions suggests the similarly paradoxical nature of reality as Ibn ‘Arabī sees it. So far, the poet presents us with a created world that extends from God and appears to be reducible to God, yet can also be seen as something else. The poet continues with a sharp example of God’s immanence: wherever you look, in a tree or a stone, there is God (v.10), and all names point back to Him (v.11). This last verse could also be taken to mean that all of the beautiful names belong to God. Such a reading would be congruent with the topic: God’s names mediate His oneness to the world as we know it.
The next lines look almost like a dialectical scholastic argument. Ibn ‘Arabī considers a potential objection:
12. Fa-law yaqūlu jahūlun qad jahiltu wa-mā
billāhi jahlun fa-mā kawnī huwa llāhu
13. Fa-qul lahu dhāka hukmu llāhi fīhi wa-man
yadrī lladhī qultuhu bi-annahu llāhu
12. So if an ignorant person were to say, “I am ignorant,
but there is no ignorance in God; so my being is not God,”
13. Then answer him that that is how the action of the essence affects him.
And who knows what I have said, that he is God?
The objection is hardly unexpected: if everything we see is a reflection of God’s attributes, then what about ignorance? Ibn ‘Arabī’s answer is given in the same tone, which is cryptic yet proclamatory. It can be taken in one of (at least) two contradictory ways. The “essence” in the first hemistich of v.13 could refer to the permanent essence. In that case, it would mean that the ignorance is not a function of God’s action, but of the thing’s intrinsic nature in the mind of God. One can see how the line of reasoning might go: the permanent essence reflects God’s names, but the way in which it does this is limited by its own nature. But the “essence” could equally stand for God’s essence. In that case, God Himself has ordained that His creation should be unaware of its own significance. Either explanation makes sense. Perhaps this very ambiguity reflects the ambivalent nature of the permanent essences. In the sense that they are emanations of the divine names, the essences are passive; in the sense that they contain within themselves the potentiality of what they become in the actual world, they are active. Once again, Ibn ‘Arabī’s words sound self-confident, but they also manage to imply contrasting ideas. Despite the constant third-person mode, this is not a straightforward exposition of doctrine.
The last four verses round up the argument:
14. Mā thamma wallāhi illā hayratun zaharat
wa-bī haliftu wa-inna l-muqsima llāhu
15. Law kāna thamma wujūdun mā huwa llāhu
lam yanfarid bil-wujūdi l-wāhidi llāhu
16. Bali l-hudūthu lanā wa-mā yutābi’uhu
wa-hādhihi nisabun wal-thābitu llāhu
17. Yanūbu ‘annā wa-innā minhu fī ‘adamin
wa-nahnu nashhaduhu wal-shāhidu llāhu
14. By God, there is nothing but a bewilderment that appeared –
I swear by myself, and the one who swears is God –
15. If there was any being that is not God,
then God would not be unique in having the one being.
16. Instead, the creation (hudūth) is ours, as is all that follows from it.
All of these are relations (nisab), and the permanent (thābit) one is God.
17. He acts for us and we are from Him in non-existence.
We witness Him, and the one who witnesses is God.
If there was something whose existence is completely separate from God, that thing would detract from His uniqueness (v.15). But Ibn ‘Arabī reasserts a position that seems to both affirm and negate the rest of creation. What is truly ours is the being that God has given us (hudūth); but all of this is contingent and exists only in relation to something else, and God alone is permanent (v.16). In this sense, we come from Him; and when we witness Him, He thereby witnesses Himself. In this conclusion, Ibn ‘Arabī brings us back to a common theme in his writings: the idea that through the created world, God beholds Himself.
The theme running through the poem is that everything comes back to God. Ultra-monorhyme is a useful device to drive this point home: every verse similarly comes back to God. At each turn, Ibn ‘Arabī seems to embark on a new line of thought, only for the second hemistich to pull him back to God.
The poem appears at first sight to be a scholastic argument, yet it is more than pieces of prose that happens to have a metre and a rhyme. The argument follows a sort of progression; but it also jumps from one theme to another, alluding to different topics and picking and dropping them at will. It toys with chains of reasoning, not to resolve paradoxes but to revel in them. It is concerned with imparting information, but it is not a teaching text. The metre requires arguments to be formulated tersely, and the link between one verse and the next can be left implicit. This means that readers must use their own imagination to make sense of the poem. The use of ultra-monorhyme is what allows the argument to follow its winding paths while always returning to God.
Serigne Saliou Mbacke-Master of the Universe!!!
” Giving up entirely thoughts of the world and giving his exclusive attention and thought on the Guru/cheikh, one attains the Supream Bliss easily.” – Guru Gita
One day a sufi mystic walked slowly into the mosque in Bagdad and screamed “I have seen God.” The others sufi’s there said, that is good but have you seen Abu Yasid? The man said “what, I told you I have seen God, why are you asking me if I have seen Abu Yazid?” At that exact moment sufi master Abu Yazid came into the mosque. The people said ” look, here comes Abu Yazid.” When the man turned around and saw Abu Yazid, he started shaking, then he fainted and died on the spot. Seeing this strange event, Abu Yazid approached the congregation and inquired about what had happened? The people explained what the man had said, and Abu Yasid said ” Now I know why the man died. When he saw God, he saw God at his capacity, but when he saw me, he saw God at my capacity, and this was too much for his heart to take.”
The master is more powerful than we could ever imagine. Today eye woke up with a feeling of extreme love for my master Serigne Saliou Mbacke. eye could not even recite my normal morning wird/zikr/mantra. ALL eye could do is repeat His name over and over again! My heart was full of Divine Bliss. My consciousness was flooded with scenes from the many experiences eye had with Him when eye was in Senegal, west africa. Eye first went to see the master in 1996. When eye saw Him for the first time, the Divine Light that emanated from him was too much for my consciousness! All eye can remember was sitting in front of Him with my hands in His hands, taking the initiation, and then passing OUT…Two disciples had to pick me up, and carry me away! Eye can vividly remember my feet dragging in the sand as eye came back to this side of consciousness.
At the time eye went to Senegal eye was very fascinated with the idea of astral projection. On the very first night, after taking initiation(bayat), my master Serigne Saliou Mbacke came to me on the astral plane and took me out of my body! As we were traveling up into the heavens eye could clearly see the stars passing by us in the form of streams of LIGHT…Once when eye was with the master, my eyes began overflowing with tears and eye went into a trance state. While eye was in this state Serigne Saliou made everything disappear, there was no earth, no sky, and all of the people who where there vanished!! It was just me and the master suspended in a timeless place. In this place, before creation, the master spoke some words directly to me that eye will never forget!!! On two other occasions when eye would sit with the master, he would speak to the disciples in wolof, and to my surprise eye would hear his voice speaking english in my heart. It was at this point that eye knew that His voice was the voice of Allah/God!!! 3 years before eye went to Senegal, my beloved mother made her transition to the spiritual world from cancer. On the day before her transition eye went to sit by her bed side. As eye sat there eye heard a small still voice in my heart whisper “your mother is going to the other side.” On the very next day, she was gone. Eye was sure that the still voice that spoke to me was the voice of God!!! To my amazement the EXACT SAME TONE AND PITCH that eye heard from Serigne Saliou Mbacke in my heart, was the EXACT same voice eye heard when my mother was making her transition…. eye have seen GOD…..these are the confessions of a true disciple..and yes there is MOOR!!!!!!!!!!!!!!!!
love and light—Qiyamah Abdallah Saliou- sufi ananda http://www.786sufiwisdom.com
Above The Clouds
GURU-ONE OF THE BEST THAT EVER DID IT!!! REST IN PEACE GOD!
It has come to our attention that a mysterious force is loose
Somewhere in outer space, the mysteries of creation are there
Up in the sky, up in the sky
The moon and the planets are there
And new hopes for knowledge and peace are there
And therefore as we set sail, we ask God’s blessing
On the most hazardous and dangerous and greatest adventure
Of which man has ever embarked, prepared for lift off
I self lord and master shall bring disaster to evil factors
Demonic chapters, shall be captured by kings
Through the storms of days after
Unto the earth from the sun through triple darkness to blast ya
With a force that can’t be compared
To any fire power, for it’s mind power shared
The brain wake causes vessels to circulate
Like constellations reflect at night off the lake
Word to the father and mother earth
Seeking everlasting life through this hell for what it’s worth
Look listen and observe
And watch another c-cypher pullin’ my peeps to the curb
Heed the words, it’s like ghetto style proverbs
The righteous pay a sacrifice to get what they deserve
Cannot afford to be confined to a cell
Brainwaves swell, turnin’ a desert to a well
Experience the best teacher, thoughts will spray
Like street sweepers little daddy street preacher
Illustrious feature, narrator you select
Accompanied by deck plus the DJ you respect
The seven and a half combine, over the front line
The ten per centers, promotin’ slander in the airtime
Bear in mind jewels be the tools of the trade
Sharp veins heavenly praise and dues are paid
Above the crowds
Above the clouds where the sounds are original
Infinite skills create miracles, warrior spiritual
Above the clouds, reigning down, holdin’ it down
Yeah, I leave scientists mentally scarred, triple extra large
Wild like rock stars who smash guitars
Poison bars from the gods bust holes in your mirage
And catch a charge shake ’em down like the riot squad
And they deserve ruin like ancient Rome
I span the universe and return to earth to claim my throne
The maker, owner, plus soul controller
Ayatollah rest in the sky, the cloud’s my sofa
Stand like colossus, regardless to whom or what
Numerous attempts at my life, so who to trust
Who but us, to supply you with the fire?
The burning truth, 150 absolute proof
On the mic like Moses spoke in golden scribe
Survivor of the oldest tribe whose soldiers died
I notified families, we shed tears and more
But our hands are the ammo ’cause the battle’s still on
Sound the horn, we come rumblin’ through the function
Precise laser beam technique to touch somethin’
When we die hard, to build the monument to honor us with
Humongous effect in the world we could have conquered it
Above the crowds
Above the clouds where the sounds are original
Infinite skills create miracles, warrior spiritual
Above the clouds, reigning down, holdin’ it down
Above the crowds
Above the clouds where the sounds are original
Infinite skills create miracles, warrior spiritual
Above the clouds, reigning down, holdin’ it down
….yes eye still love real Hip Hop! not that garbage they play on the radio….love and light….sufi ananda………. http://www.786sufiwisdom.com
DJ D.L.S.(sufi) & DJ Lord Jazz from Lords of the Underground
…this is a picture of me when eye was a hip hop DJ in a previous life!!!! PEACE!
“Herein is expounded the means of attaining
for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.” – Sri Sankara
From this day forward know that the true Self(atman) is God(Brahman)! The worst slavery in the world is the false teaching that God is outside of Self. May this wisdom of Self Knowledge rid us all of this poison, and be an aid to Self-God Realization. Non Dual Advaita is the science of God based on ONEness. Advaita does not see duality between man and God. One of the founders of this school of philosophy was Sri Sankara. A Hindu proverb says that “knowledge is a benefit to people, and Sri Sankara was a benefit to knowledge.” Sri Sankara’s thought was revolutionary in the time period that he came. Hinduism has 108 deities. Sri Sankara clarified the understanding that all of the Deities that the Hindus worship are manifestations of the ONE Supreme Brahman. Just as in Islam we worship Allah who has 99 attributes. In Hinduism Brahman has 108 attributes, that are worshiped as individual Deities. The 7 principles for Self realization are explained in Sri Sankaras short text “Aparokshanubhuti-Self Realization.” This text serves as a summary, and introduction to my favorite philosophy, Non Dual Advaita. In reality, the 7 principles are qualities that a seeker must have to take the journey to Self Realization.
The first principle is indifference. Indifference means that the seeker should have no attraction to the material things of this world. The example in the text given is that the things of this world should be viewed on the same level as cow dung. Pure indifference means that the seeker is not even interested in the rewards and blessing one may receive from the Creator in another life time or heaven. Ckeikh Abdul Qadir Jilani alluded to this level of pure indifference when he said “sufism is two steps, a step out of this world into heaven, and a step out of heaven into the Divine Presence.
The second principle is discrimination. Discrimination is having the knowledge to know the difference between what is Real, and what is illusion. In Budist dharma, this is almost the same as the concept of impermanence, which says that all things in the universe are impermanent, and therefor have no real existence. Discrimination is the ability to know/see God as the only reality, and untimely to see and know that the Self is God. One of Sri Sankara’s famous teachings is that “a rope may be mistaken for a snake, but upon finding out that it is a rope, the false existence of the snake disappears.” In his philosophy, the universe and the false self, ego, are represented by the snake. Upon Self realization the Self, God, and the universe are seen as ONE and the same Being, Brahman.
The third principle is abandonment of desires. In the text Sri Sankara says that this means turning away completely from all sense objects. It is previous impressions laying dormant in the mind as well as the contact of the mind with external objects that creates desires. To abandon these desires the mind must become disassociated with the two main causes of desire by purification and meditation. Impressions laying dormant in the mind can be purified and removed by the use of sufi zikr or sacred mantras from Hinduism and/or Buddhism. Meditation, and the development of focusing the mind on the Divine, through developing one pointedness of the mind, remove the mind from contact with sense objects.
The fourth principle is endurance of all sorrow and pain. One sufi master from our sufi order, Cheikh Ibra Fall used to say “the harder the better.” Our beloved prophet Muhammad(peace be upon Him) has said “if you love Allah, prepare for trials.” In the Holy Quran Allah says ” I test those who try to come close to me. Do not think that you can come close to Me without being tried like those who came before you.” The sufi way is patience during test and trials, and thankfulness during times of affluence and blessing. From the viewpoint of Non Dual Advaita test and trials are the same as affluence and abundance.
The fifth principle is implicit faith in the words of the Holy scriptures and teachers(Gurus or Cheikhs). It is said in the sufi way “if you doubt you are out.” The seeker must have faith in the teacher, and the method he/she is teaching for Self Realization. The first level of faith is belief. The seeker must believe in the words of the scriptures and the teacher. The seeker must travel from the level of belief, to the level of certainty. It is at the level of certainty that the fruits of the path come to fruition. In this faith principle we find the subtle implication that the scriptures alone are NOT enough for Self Realization. One must find a Self Realized spiritual guide to help guide them on the path.
The sixth principle is concentration of the mind on God, the ONLY Reality. This principle is the end result of Realization. The mind of a Self Realized being is absorbed in God. The mind of a Self Realized being does not see any existence other than God. In the sufi way one of the main mantras/zikr is LA EE LA HA ILL ALLAH. The esoteric meaning of this zikr is God is the only Reality. Constant repetition of this zikr is one way to bring the mind to absorption in God.
The seventh principle is burning desire in the heart for God. This burning desire in the heart for God is the ONLY desire that a seeker should have. This burning desire is a flame in the heart that burns all and everything, leaving only the presence of God. This burning desire for God is a flame that has the power to burn the negative karma of a seeker, opening the way for the seeker to reach Self Realization. Once while sitting with our beloved master Cheikh Betchio in Senegal he said ” I can do anything for a disciple on the path, but if the disciple does not have the internal desire to reach God, there is nothing I can do for him.”
These are the 7 requirements that a seeker must have to journey on the path. Before Sri Sankara starts his explanation he says “only the pure at heart” should meditate on theses teachings. So in essence the 1st and most important unstated principle is having a pure heart. In the Holy Quran Allah says “he indeed succeeds who purifies it.” It, refers to the heart.
living in the light of love…sufi ananda http://www.786sufiwisdom.com
This video was produced by Satari Films. If u are in need of any video production feel free to contact Satari Films at: firstname.lastname@example.org
If you want to bring sufi to your area for a lecture on Sufism and the 7 chakras, please leave a comment below….love and light—-sufi ananda
………. the saga continues. these are excerpts from my unpublished sufi manual “Destruction of the lower self.” God willing eye will publish the manuscript later this year on my website http://www.786sufiwisdom.com. today eye am sharing this with U, and eye ask for your comments/feedback on the information BEING shared…love and light Qiyamah Abdallah Salihu–sufi ananda
Shaolin Hidden technique from underground
AH-B-4-OM Mantra master of silent sound
Buddah Darma Wheel Advaita a million rounds
Kundaliini Serpent up spine opens crown
Destruction of the lower self
Traveling at the speed of God, eye found the self to be God. This entire Universe is a mystery its seems like God is playing hide and seek with me and my mind is in the way. Every day is the same day. A divine stage play of Yin and Yang. Wisdom of the play says it definitely wasn’t a big bang. theory after theory, philosophy after philosophy. Finally figured it aught to be a way out of the Truman show. Buddah sat down under the tree to breathe slow. Reaching the awakened state of consciousness. He recited a golden sutra that was similar to this. SHOALIN~~~~~~~~~
He who has no master, the devil is his master—Sufi proverb
When the student is ready, the teacher will appear!
One great master, Kripal Singh has said, “the master is really a lighted candle that lights many blown out candles on this path of light, the master is all important. The Sanskrit word guru means remover of darkness. The master is the outward manifestation of the inner potential of the seeker.
There are at least 313 high spiritual masters on the planet at all times from many different spiritual paths. My master, Serigne Saliou Mbacke from West Africa, once said, “I have a representative in the Buddhist Tradition.” These 313 masters form the spiritual government. As above so below. The government on earth is a reflection of the spiritual government. The spiritual government is divided into 4 regions; North, South, East and West. There are 7 districts spread out across the globe from east to west. There is at least one high master in each of these regions and districts. These masters work with celestial beings from the heavens.
The Four Enemies
“The nafs (lower self) on the inside is a worse enemy than 70 devils on the outside” Prophet Muhammad (P.B.U.H)
“The only jihad (war) in this time period is Jihad-ul-Nafs (war against the lower self)” Cheikh Ahamdou Bamba
CHEIKH AHMADOU BAMBA
Sufism is war against the lower self. The first principle in any war is to study and know your enemy. Our master, Cheikh Ahmadou Bamba, clearly explains the four enemies of the self to us: Nafs (lower self) howa (passion/desires), dunya (materialism), and shaytun (the devil). He explains that each of the enemies must be defeated by a different weapon. The nafs (lower self) includes any negative character traits such as, greed, lust, anger, pride, selfishness, lying, backbiting, slander, and hatred. The destruction of the lower self is the destruction of all negative thoughts, words and actions. It is the perfection of one’s own character (adab). Prophet Muhammad said, “I have come to perfect the adab (the character) of mankind.” Sufism is Adab. One sufi saying is “he who excels you in Adab (good character) excels you in Sufism.”
The lower self is often compared to a wild animal. When this animal is strong, it is a fierce enemy. When this animal is weak, it is easy to defeat. Cheikh Ahmadou Bamba teaches that the weapon to defeat the nafs is hunger and fasting. He said that a true sufi eats less, talks less, and sleeps less. One sufi once said to me, “starve the nafs, then you can defeat it.” My master has said that eating too much food makes the heart hard and heavy. A full bird cannot fly. Eating less weakens the animal self (nafs). One aspect of the nafs that is difficult to overcome is the ego, false, I. This false I, ego, must die. The Prophet Muhammad (P.B.U.H.) has said in one hadith, “die before you die.” True Sufism is death before death. The death of the lower self must take place in order for the flower of the higher self to bloom and blossom.
***if you are interested in having a copy of this manual before it is officially published let EYE know….love and light—sufi
ALLAH HU ALLAH HU ALLAH
time never was when Love was not
more than a heroine junkie on a 7 day binge
similar to a whirling dervish in Turkey
or a Hari Krishna bahkti devotee
spinning in circles of Love
chanting names of the Divine
OM Gum Gana patay yay Namaha
elixer of love
losing touch with reality
manifesting Union with the DIVINE
in search of God
only finding true Self
real an unreal
eye can not see anything but GOD
Only Allah can worship Allah
Self and non self
OM mani padme Hung
Buddha is composed of non Buddha elements
time mind unwind find
LOVE is ALL eye see
my religion is Love
OM SHANTI OM
existing in a state of Oneness
God wanted to see Self
7 rose quarts lapis lazuli mirrors of ETERNAL Bliss
Ya Rahman Ya Raheem
Self reflected in Self
diamond like jade quartz prism
of truth consciousness and bliss
HARI OM TA SAT HUNG
Sat Chi Ananda
mind created duality
as multi manifestation of Love
is a wave different from the Ocean
is a caterpillar different from a Butterfly
is God different from Self
La ee la Ha ill Allah Hu
love and light—sufi ananda
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