Category Archives: prayer

786…the rose of sufism, in da hood

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The blessed month is hear

Ramadan Kareem

The fast is a quickening

All eye see is Light

Return of the sufi  jedi…LOL …last night we sang a song to God that caused the heavens to open and the angels to descend. Our sufi school in phily is in da hood. Most of the people can’t believe we are Muslims because we have Native American, Hindu, Buddhist, Taoist, Christian and Jewish symbols hanging up in our school. Yesterday we had a cookout for the neighborhood children during our fast. We prayed the sunset prayer in the school and broke the fast as a community. After the diner, we left the door of the school open and we started chanting Mu hay bu nafi(a sufi poem/qasida by Cheikh Ahmadou Bamba). Then we started chanting LA EE LA HA ILL ALLAH in a state of ecstasy. As the chanting grew louder and more intense, the neighbors came out of their house to look in our door and windows to see what was going on. As words of praise filled the air, when eye looked outside there was at least 10 people outside listening. This was a wonderful night at our sufi school in phily. God willing we will have the circle every Wednesday during Ramadan.

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Sufism is a rose garden. The sufis say “if you stay around a rose garden, one day you will begin to smell like a rose.” Sufism is a living tradition. Sufism is a fragrant perfume that you must receive from a a living tradition. It is not something you can find in books or on the internet. Sufism is what comes from one heart of a Lover of God to another heart of a Lover of God. Sufism is the path of love and intoxication with God. Love is the wine of the sufi mystic. Last night there was wine in the tavern….and we ALL BECAME INTOXICATED….

LOVE IS THE WINE

Light night

we sang a song to God that opened the heavens

last night our cup ran-eth over

wine flowed into the streets

intoxicating the passerby and the on lookers

last night

the tavern stayed open late

we all drank, and drank and drank from the vats of love

until the distillery of love

was finished

living in the light of love…sufi ananda

if you would like to visit our sufi school email sufi at sufimystic7@yahoo.com

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A Breath Away

A Breath Away.

786…Everything MUST go!!!

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the temple is full of idols

365 to be exact

where is the Holy place

where God can be worshiped

there is no room in the temple

the church, mosque, and sinagoge are full

where can God be worshiped???

—-sufi ananda

the temple referred to in this poem in the heart. if the heart is full, where is the room for God? the heart is the house of God. Noble Drew Ali said that “the closest place to meet Allah is in the heart.” the heart is the meeting place between heaven and earth. when our beloved prophet Muhammad(peace be uopn Him) went to the Kabba in Mecca, he found 365 idols inside the Kabba. the prophet removed all of the idols from the Kabba to establish the worship of the One God. the Kabba is symbolic of the heart of man. the heart of man is full of idols: money, property, family ties, race, religion, ego, pride, lust, greed and anger. in order to know and worship God “everything MUST go.”

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eye love it when eye visit a store that is going out of business. they always have a sign in the window that says “everything MUST go.” this sign has an inner esoteric meaning and always makes my heart smile because it is a reminder to me to empty out my heart of all other than GOD…..Buddhism has the concept of “becoming empty.” in the beautiful heart sutra of Buddhism it says that all forms are empty, and what we think to be empty has form. the concepts, ideas, and images that we hold in our minds have forms. the forms that we see on the outside are empty. the heart must be made empty of all other thoughts apart from the thought of God.

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God has said in one hadith Qudsi “remember Me inside of yourself, and I will remember you inside of Myself.” what does this mean to a mystic on the path of Light???? God and the Self are ONE. there is no separation between the true Self and God. “thou shalt have no other Gods before me.”-Old Testament. the false idols that we hold in our hearts and minds become false gods that cover the true Self that IS God. when we remove all of these false ideas and concepts other than God from our temple/heart, the Light of the true Self, which is God will shine…”everything MUST go.” Living in the Light of Love…sufi ananda

for e-books by sufi please visit http://www.786sufiwisdom.com

888…The Prayer of Kungtuzangpo

The Prayer of Kungtuzangpo

The Primordial Buddha Samantabhadra

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Ho!

Everything – appearance and existence, samsara and nirvana –
Has a single Ground, Yet two paths and two fruitions,
And magically displays as Awareness or unawareness.

Through Kungtuzangpo’s prayer, may all beings become Buddhas,
Completely perfected in the abode of the Dharmadhatu.

The Ground of all is uncompounded,
And the self-arising Great Expanse, beyond expression,
Has neither the name ‘samsara’ nor ‘nirvana’.
Realizing just this, you are a Buddha;
Not realizing this, you are a being wandering in samsara.

I pray that all you beings of the three realms
May realize the true meaning of the inexpressible Ground.
I, Kungtuzangpo, have realized the truth of this Ground,
Free from cause and condition,
Which is just this self-arising Awareness.

It is unstained by outer expression and inner thought,
Affirmation or denial, and is not defiled
By the darkness of unmindfulness.
Thus this self-manifesting display is free from defects.

I, Kungtuzangpo, abide as Intrinsic Awareness.
Even though the three realms were to be destroyed, there is no fear.

There is no attachment to the five desirable qualities of sense objects.
In self-arising consciousness, free of thoughts,
There is neither solid form nor the five poisons.
In the unceasing clarity of Awareness,
Singular in essence, there yet arises the display of the five wisdoms.

From the ripening of these five wisdoms,
The five original Buddha families emerge,
And through the expanse of their wisdom
The forty-two peaceful Buddhas appear.
Through the arising power of the five wisdoms
The sixty wrathful Herukas manifest.
Thus the Ground Awareness is never mistaken or wrong.

I, Kungtuzangpo, am the original Buddha of all,
And through this prayer of mine
May all you beings who wander in the three realms of samsara
Realize this self-arising Awareness,
And may your great wisdom spontaneously increase!

My emanations will continuously manifest
In billions of unimaginable ways,
Appearing in forms to help you beings who can be trained.

From the beginning you beings are deluded
Because you do not recognize the Awareness of the Ground.
Beings thus unmindful of what occurs is delusion-
The very state of unawareness and the cause of going astray.

From this delusive state comes a sudden fainting away
And then a subtle consciousness of wavering fear.
From that wavering there arises a separation of self
And the perception of others as enemies.

Gradually the tendency of separation strengthens,
And from this the circle of samsara begins.
Then the emotions of the five poisons develop-
The actions of these emotions are endless.

You beings lack awareness because you are unmindful,
And this is the basis of your going astray.
Through my prayer, may all you beings recognize your Intrinsic Awareness

    Innate unawareness means unmindfulness and distraction.

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Imputing unawareness means dualistic thoughts towards self and others.
Both kinds of unawareness are the basis for the delusion of all beings.

Through Kungtuzangpo’s prayer
May all you beings wandering in samsara
Clear away the dark fog of unmindfulness,
Clear away the clinging thoughts of duality!
May you recognize your own Intrinsic Awareness!

Dualistic thoughts create doubt.
From subtle attachment to this dualistic turn of mind
Dualistic tendencies become stronger and thicker.

Food, wealth, clothes, home, and friends,
The five objects of the senses, and your beloved family-
All these things cause torment by creating longing and desire.
These are all worldly delusions; the activities of grasping and clinging are endless.

When the fruition of attachment ripens, you are born as a hungry ghost,
Tormented by coveting and desiring, miserable, starving and thirsty.

Through Kungtuzangpo’s prayer may all you desirous and lustful beings
Who have attachments, neither reject longing desires,
Nor accept attachment to desires.

Let your consciousness relax in its own natural state,
Then your Awareness will be able to hold its own.
May you achieve the wisdom of perfect discernment!

When external objects appear, the subtle consciousness of fear will arise.
From this fear, the habit of anger becomes stronger and stronger.
Finally, hostility comes causing violence and murder.
When the fruition of this anger ripens, you will suffer in hell by boiling and burning.

Through Kungtuzangpo’s prayer, you beings of the six realms,
When strong anger arises for you, neither reject nor accept it.
Instead relax in the natural state and achieve the wisdom of clarity!

When your mind becomes full of pride
There will arise thoughts of competition and humiliation.
As this pride become stronger and stronger,
You will experience the suffering of quarrels and abuse.

When the fruition of this karma ripens, you will be born in the God Realms
And experience the suffering of change and falling to lower rebirths.

Through Kungtuzangpo’s prayer, may you beings who develop pride,
Let your consciousness relax in the natural state.
Then your Awareness will be able to hold its own.
May you achieve the wisdom of equanimity!

By increasing the habit of duality, by praising yourself and denigrating others,
Your competitive mind will lead you to jealousy and fighting,
And you will be born in the Jealous God Realm, where there is much killing and injury.
From the result of that killing, you will fall into the Hell Realm.

Through Kungtuzangpo’s prayer, when jealousy and competitive thoughts arise,
Do not grasp them as enemies.
Just relax in ease, then consciousness can hold its own natural state.
May you achieve the wisdom of unobstructed action!

By being distracted, careless and unmindful,
You beings will become dull, foggy and forgetful.
By being unconscious and lazy, you will increase your ignorance
And the fruition of this ignorance will be to wander helplessly in the Animal Realm.

Through Kungtuzangpo’s prayer,
May you beings who have fallen into the dark pit of ignorance
Shine the light of mindfulness and thereby achieve wisdom free from thought.

All you beings of the three realms are actually identical to Buddhas, the Ground of all.
But your misunderstanding of the Ground causes you to go astray,
So you act without aim.
The six karmic actions are a delusion, like a dream.

I am the Primordial Buddha here to train the six kinds of beings
Through all my manifestations.
Through Kungtuzangpo’s prayer may all you beings without exception
Attain enlightenment in the state of Dharmadhatu.

Ah Ho!
Hereafter, whenever a very powerful yogin
With his or her Awareness radiant and free from delusion
Recites this very powerful prayer, then all who hear it
Will achieve enlightenment within three lifetimes.

During a solar or lunar eclipse, during an earthquake, or when the earth rumbles,
At the solstices or the new year, you should visualize Kungtuzangpo.
And if you pray loudly so all can hear,
Then beings of the three realms will be gradually liberated from suffering,
Through the prayer of the yogin and will finally achieve enlightenment.

This prayer was taken from the ninth chapter of the Dzogchen Teachings of the Gongpa Zangthal the Northern Treasures discovered by the Terton Rigdzin Godem.

786…meditation from the Shaman

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Elder’s Meditation of the Day June 22
“The one who wishes to be a true medicine person must be a person of faith, and they can only work successfully with those who also have faith.”
–Fools Crow, LAKOTA
Medicine People are spiritual beings who have made a decision to seek the Red Road. They sacrifice and seek the way of the Creator. After many years of dedication, the Grandfathers teach them about power, and about laws, and about how to use the medicine. The Medicine People develop tremendous faith in their medicine and in the Creator. When we go to the Medicine People, we too must have faith so they can help us. We can only be helped if we want to be helped. Because the Medicine People know how to help – that is only one half of it. The other half is up to us. We must have faith that the medicine has powers to help.

 

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My Creator, faith is belief without evidence. Today, give me the faith. Let me trust that You are running my life. Let me know You are in charge of all things. Let my mind not wonder; let me stand strong on Your path today.
Don Coyhis

786…Sufi Master Ibn Arabi-“God is the ONLY 1!!!”

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

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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[9] and the accidents that are witnessed are both in Him,
 and whatever is in the unseen, what you have never seen,[10] 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.[11] 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).[12] 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.[13]

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.[14] 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.

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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).[15] 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.[16] 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.[18] 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.[19] 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[20] and we are from Him in non-existence.
 We witness Him, and the one who witnesses is God.

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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).[21] 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.

                                                                                                                                                                                     http://www.786sufiwisdom.com

786…Sufism and the 7 chakras-a short lecture by sufi

This video was produced by Satari Films. If u are in need of any video production feel free to contact Satari Films at: satarifilms@gmail.com

ALSO…………………

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

786…intoxicated Love

ALLAH HU ALLAH HU ALLAH

HU 11x

time never was when Love was not

intoxicated

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

mystic wine

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

Divine wish

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

intoxicated Love

love and light—sufi ananda

please visit http://www.786sufiwisdom.com for our 50% off sale on sufi’s books!!!

786…Sufi Meditation Technique

NOW MADE PUBLIC FOR THE FIRST TIME!!!

1st and 2nd level Sufi meditation technique for only 2.99$

available at 786sufiwisdom.com

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There are many forms of sufi meditation. This technique we are teaching is normally only for SEEKERS who are initiated in the sufi way.

This technique has 3 Levels. The first 2 levels are being made public for the first time!!!

The 1st level is for peace of mind, stress elimination and the removal of negative karma.

The 2nd level has the same and MORE effects as the 1st level.

The 2nd level of this techniques teaches a creative visualization method(that has never been made public) with the zikr/matra/sacred seed syllables that purifies the mind, heart and 7 chakras.

If practiced over long periods of time this technique has the ability to purify the SOUL!

This Sufi meditation technique may BE just what you need to help you advance to deeper levels of inner peace and serenity in your daily life.

The techniques is available at our website http://www.786sufiwisdom.com for only 2.99$

After 6 months to a year of this practice, serious seekers may ask for the third level of the system which is given FREELY to all sincere seekers.

Love Light Abundance to all……. sufi ananda

786…Divine Science of Mind

find and STUDY this book!!!

“On earth as it is in heaven.” The kingdom of heaven is within you.” “He calleth things that are not seen as though they were and things that were not seen become seen.” – The Bible

“Man will surely have what he strives for.” “All things will cease to exist except for the face of Allah.” “I do not change a condition of a people until they first change that which is within themselves.” – The Quran

“Thought is the forerunner of all actions.” The Buddha

“The nature of God(Brahman) is OM(PRIMORDIAL SOUND) SAT(TRUTH) CHI(CONSCIOUSNESS) ANANDA(BLISS). YOU ARE THAT.”- Hindu Advaita philosophy

Today we are going to enter into one of my favorite subjects: the Science of Mind. My mother was into christian metaphysics, so eye was raised on a steady diet of Ernest Holmes, Joel Goldsmith, Mary Baker Eddy, and Neville. This science is most important for all people regardless of what their religion is because it deals with one of mans most important possessions: the mind. As a child eye was taught that the power of God was within ME. Eye was never taught to believe in a mystery God that was up in heaven somewhere, outside of my SELF.

” The world, and all within it, is mans consciousness objectified. Consciousness is the cause as well as the substance of the entire world. Consciousness in the ONE and only reality.” – Neville, Resurrection page 46

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The ONENESS of Consciousness manifest a dual nature on this plane of existence. The two divisions of Consciousness are the conscious mind, and the subconscious mind. The conscious mind is masculine. The subconscious mind is feminine. The subconscious mind is the womb of creation the gives birth to our reality based on the impressions it receives from the conscious mind. “I do not change the condition of a people until they first change that which is within themselves.” That which must be changed inside a person to change there outer experience is the subconscious mind. Man transmits ideas to the subconscious mind through feelings and repetition. A feeling must be felt over and over again until it is impressed on the subconscious mind. When it is impressed on the subconscious mind, it will be manifest of the physical plane. In order to change our reality we must first learn to control our thoughts and feelings which create patterns on the subconscious mind. In a short lecture to a few close friends eye once explained the idea of the virgin birth/immaculate conception. Immaculate conception takes place when you have an idea or desire you want to manifest on the physical plane, and by assuming the feeling of what it would feel like when the idea/desire is manifest you create the seed that is planted into the womb of the subconscious mind. In time(which is an illusion) this seed-idea-thought form- will be born on the physical plane in the form of a virgin birth. Feeling a thing AS IF IT ALREADY EXIST is the KEY!!! Magic is the ability/power to take a thought form and make it manifest on the physical plane.

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“Imagination is the beginning of the growth of all forms, and faith is the substance out of which they are formed. By imagination, that which exist in latency or is asleep within the deep of consciousness is awakened and given form.” – Neville “Faith is the substance of things hoped for, the evidence of things not seen.” The soul of man is masculine, and is related to the conscious mind. The spirit of man is feminine and is related to the subconsciousness. One tantric key for manifestation is for the soul(conscious mind) to make love with the spirit(subconscious mind), thus giving birth to a new reality. All things exist on the spirit plane before they manifest on the physical plane. We use the conscious mind to access the spirit through prayer and meditation. By faith it is done to you. Belief creates reality. When you develop the power within yourself to believe in things that are unseen, regardless of outer appearance, these things that you believe in will manifest. In the Quran God has said “This is the book for those who believe in the unseen.” Our beloved prophet Muhammad(peace be upon him) has said “pray to Allah with faith that Allah will answer your prayer.” In the Quran God has said “I answer the prayer of those who believe in Me.” The sufi says “pray to Allah with the feeling that your prayer has already been answered.” FEELING & BELIEF are the keys of manifestation.

please leave a comment, or ask a question. there is much much moor that could be said on this topic.

living in the light of LOVE….sufi ananda 

http://www.786sufiwisdom.com