10 Rules for Spiritual Advancement Given by Shaikh Abdul Qadir Jilani
These rules are listed in Ghuniyat-ut Talibeen. Translation taken from: 
- Jokingly or seriously, don’t lie, because once your tongue avoids lying, Allah the Most High enlarges your chest and purifies your understanding and ilm (knowledge). That person becomes as if they don’t know what a lie is. Everything becomes truth to him. When he hears other people lie, the mureed should pray for them not to lie.
- The disciple should avoid cursing or harming humans and other created beings (from bugs to Jinn) because avoiding to curse and harm is the character of the good and loyal friends of Allah. If a person is like this, then Allah protects him or her and their end will be good. They will reach to a high level in Allah’s presence. Allah will protect them from being destroyed and protect them from harm. Allah rewards this person with being a blessing to human beings and close to Allah’s essence.
- The disciple has to keep his promise at all times unless he has a very good excuse. He must avoid not keeping his promise because not keeping a promise is in the same class as lying. As long as the servant of Allah tries to keep his/her promise the doors of generosity and blessings open to him/her. Loyal lovers of Allah love these people and they get a high station in Allah’s presence. It is better that he avoids the habit of making promise, so that he may not be guilty of the breach of promise.
- Even though a person has harmed or wronged him/her, the disciple should not pray for harm to come to him or curse him. Even if the mureed is wronged, he/she should not damn anyone, whether by word or action. The mureed should put up with this and be patient for Allah’s sake. This virtue takes the owner to high stations in this world and the hereafter. Such a person will be loved by far and near ones.
- The disciple should not blame other believers with attributing partners to Allah, with disbelief or cause trouble between people. This attitude is close to mercy and assists the mureed to reach high spiritual levels.
- The disciple should not sin inwardly (in the heart) or outwardly. He/She should avoid eating things that are not halal and protect all the organs of his body from sin. This state is the best achievement in this world that a mureed can cultivate for the eternal life.
- The disciple should earn his own livelihood and not be a burden to people who are independent of him/her. He should bear not only his own burden but also that of other people. Because of this virtue, the fear of Allah will make their worship complete and honorable.
- The disciple /dervish must not or should not expect anything from people or desire what belongs to others. He should be unmindful of things which he needs, for to have no need is the mark of honour and the distinguishing trait of piety of the pious. The biggest honour and wealth and the highest level is to put one’s whole trust in Allah only. Only with this attitude can the dervish be pious. Worship matures with this attitude. This is the state and action of one who give himself to Allah.
- A disciple/dervish should not, either truly or falsely, intentionally or unintentionally, by mistake or on purpose take Allah’s Name in vain or swear by the Name of Allah.
- The disciple/dervish should take to hospitality and humility. With humility, the dervish reaches high levels of spirituality and stays at this high level. This is the base of goodness and the highest level of goodness. Because of this quality the lovers of Allah stay with him in troubled times. The Walis (Saints) visit him in the unseen and aid him in his difficulty. Humility is seeing everybody you meet as higher than you and thinking that they might be closer to Allah than yourself.
If the disciple meets a person that is younger than himself/herself, he/she should say:
“This person did not rebel against Allah; I did. I am sure he/she is better than me.”
If the disciple meets a person who is older than himself, he/she should say:
“This person has worshipped Allah longer than I have.
He might have reached levels I have not been able to reach. Maybe Allah has let him know things I haven’t been allowed to know yet.”
If the disciple meets an ignorant person, then he should say:
“This person rebelled against Allah because he was ignorant; I rebelled against Allah knowingly.
I don’t know what is going to happen at the end to me or to him/her.”
If the disciple meets a person who is a disbeliever or agnostic, he should say:
“Maybe one day this disbeliever or agnostic will become a Muslim and do better deeds than myself. He might end up in a better place than I would and I might be misled and end up in a worse place than him.”
If a disciple acts with humility like this, then Allah the Most High saves him/her from hardships and makes the mureed reach to the levels of those who give advice for Allah’s sake. He will be the closest friend of Allah the Most High.
**** for more information and books on sufism please visit http://www.786sufiwisdom.com. look for our new book/sutra “Diamond Jewel in the Lotus” to be published later this week….. Living in the Light of Love—sufi
DIAMOND JEWEL IN THE LOTUS
By-Qiyamah Abdallah Salihu –sufi 786.SUFIWISDOM.COM
This text is for the transformation and elevation of conscious. To know the Self is to know God.
Die before you die. The sufi way of life!
QUTUB BAWA MUHAIYADEEN
in one of his famous sayings our beloved prophet Muhammad(peace be upon him) said ”die before you die.” This death before death is the way of the sufi and all true mystics. This death is the death of the ego, desires, duality and ultimately the false self. This teaching is found in the Holy Bible where John says “I die daily.” You may ask what is the purpose of this death? The purpose of this death is to die to all that is related to ILLUSION and let the REALITY of God live in you as You.
In the exalted way of the sufi there are 3 deaths. It is said that the masonic mythological figure Hiram Abif was hit in the head 3x and buried in a shallow grave. This is symbolic of the 3 deaths of the sufi. The word for death used by the Sufis is “fana”. Not only does “fana” mean death, it also means extinction. in Sufism the first, and most difficult death-extinction is called “fana fe cheikh”(death/extinction in the cheikh). It is said on the sufi path “the devil is the cheikh/teacher of one who has no teacher.” Death in the cheikh is difficult because this means that the disciple must give up all of their false qualities and become extinct in the true qualities of the cheikh.
A true cheikh is an inheritor of Nur Muhammad (the Light of Muhammad). The second death is called “fana fe Rasool”( death/extinction in the Prophet.) Once a disciple has died in the cheikh, it is the duty of the cheikh to lead the disciple in the ways of Prophet Muhammad until the disciple actually experiences death in Muhammad’s qualities and characteristics. Once when Aiesha was asked how would you describe Muhammad she said that he was the Holy Quran walking. This implies that when a disciple has reached death in the prophet they too will manifest the truth of the Holy Quran in thought, word, and deed.
The third and final death on the sufi path is called “fana fe Allah”(death in God). it is trough a complete death in the prophet Muhammad, that the disciple achieves extinction/death in God. The result of death in God is eternal Life(baqa) with God. When the disciple reaches the station of “fana fe Allah” God becomes the eyes they see with, the ears they hear with, the tongue they speak with, the hands they grasp with, and the feet they walk with! Qutub Bawa Muhaiyadeen teaches “when you are there, God is not there. When you are not there, God is there.” This is the level of death in God on the sufi path. The goal of the sufi is death in God which results in eternal life as God…… living in the light of love….sufi
*******if you would be interested in a weekly blog talk radio show on sufi wisdom please leave a comment and let eye know….
786…The Divine Mother
last night eye had a talk with the Divine Mother
believe it or not
SHE was older than God
It was as if eye was talking to my great grandmother
We sat at the kitchen table
And had a heart to heart talk
Eye asked Her
How did eye become God?
U ate the name of God
And became God
Last night eye had a talk with the Divine Mother
She was older than God…..
Female Divinity is often times over looked. If the woman is not God, then no man is God!!! In the Hindu and Buddhist traditions the Divine Feminine is well represented. My master Cheikh Betchio once said “the secret of Allah is inside of the woman.” My mother was God. When eye started studying the 5% lessons years ago, eye came home and said “mom I AM God.” She said “I know that, just don’t let it go to your ego.”
EGO= ease God out.
From my studies of female Divinity, eye found it best explained in the worship of Shiva and Shakti. The Divine female consort of Lord Shiva is Shakti. Shiva represents the power of God that is transcendent, beyond this universe. When this power becomes active and creates the universe, that power/energy is feminine, and is called Shakti. The creative power of God is a feminine energy. An analogy to explain this is: Shiva is like an ocean of power that is motionless. When that power/ocean takes motion, the waves from the ocean are called Shakti. Thus God is still and motionless. When God takes action, that action is feminine, and is called Shakti
Union of opposites
The sufi path is a journey that takes place on the plane of the soul. The entire journey is a journey of soul transformation. In Arabic the word for soul is (nafs). The word nafs in arabic is feminine. So the sufi journey is of a feminine nature. The spirit in Arabic is called (ruh). Ruh in Arabic is a masculine word. The soul plane nafs is feminine. The spirit plane ruh is masculine. The prophet Muhammad said that “marriage is half of Islam.” This statement has a profound esoteric meaning for the sufi. The goal of the sufi is to reach a unified internal state where the (soul-nafs- feminine) is married to the (ruh-spirit-masculine).
In the ancient Egyptian book of the Dead it says “when the Ka(soul) is united with the Ba(spirit) man and God are ONE!!!
In Islam the outward representation of the unification of the Divine masculine(spirit) and feminine(soul) principals is the KABA in Mecca. The kaba of man is the heart. In essence, the Self realization of God, marriage of the soul and spirit, takes place in the Heart. Love and Light—sufi
Entering the Non-Dual SRI SANKARA
Advaita is a Sanskrit word meaning the Non-Dual. Advaita is a method for self-realisation.
The Non-Dual is often used as one of the countless words for” the Source”. Tibetan Buddhism calls Source “The Luminous Ground” or “Rigpa”. Zen calls it “The Buddha”.
All mystic traditions are aiming at realizing this true reality – the Non-Dual. But how is it to realize it? It can be expressed in so many ways, keeping in mind that no words can really express it. It is like being a neutral awareness that permeates and makes up all experiences: perceptions, feelings and thoughts – all that the six senses can perceive (the mind is the sixth sense).
When we know it, we know that it is the most natural and the most truthful. To live in separation, in duality, is not true and therefore painful. That is the reason why most people feel a longing for something real; we know in the depth of our heart that something real is missing.
Advaita comes from India and is maybe older than even Buddhism. Advaita has been made known through Adi Shankara (788-820) and in the 20 century by Ramana Maharshi, Nisargadatta Maharaj and Poonjaji. Also, Ramesh Balsekar. Many of the present day teachers – like Isaac Shapiro and Gangaji – who are travelling the world, are also coming from the path of Advaita.
Advaita belongs to the tradition that believes in the possibility of transcending the mind through wisdom and understanding.
In Advaita I, the fundamentals:
- Atman (the I) is Brahman (the Absolute)
- All is Brahman
- Maya (Appearance)
- Neti, Neti (Impermanence)
There are basically three ways to transcend the duality between the “I” (subject) and the experience (object):
- Seeing the fleeting and impermanent nature of both the object and the subject (impermanence – see Advaita part 1).
The observer (subject) and the observed (object) have no individual separate substance to be found. In the moment that is seen, there is a transcendence of both and one suddenly realizes that the true Self is playing both roles. That is the feeling of unity.
- Seeing through the object.
This is to get to know that whatever we fight with – for instance a feeling (the object) – in fact has no substance, no lasting reality. When that is realized deeply, we transcend the duality because without an object there can be no subject. They are relative to each other.
- Seeing through the subject.
In this part we ask ourselves whether there is a separate me seeing the object? (Self-inquiry). When we realize that there is no one, again the duality is transcended and there is a spontaneous shift of perspective that we call an awakening.
All three methods ultimately make one realize the same truth. Before that shift, the same consciousness was identified with a thought (the “I”) and believed itself to be separate! Upon awakening, we realize ourselves to be that pure consciousness that is playing both the roles of the subject and the object. What a painful joke!
One of the methods of Advaita is to investigate – inquire – if there is a separate “I”.
In Sanskrit this inquiry is called “Atma Vichar”.
Ramana Maharshi said:
“One of two things must be done. Either you surrender because you admit your inability and also require a Higher Power to help you; or investigate into the cause of misery,
go into the Source and merge into the Self. Either way you will be free from misery.
God never forsakes one who has surrendered.”
Ramana talks about two kinds of Surrender, Direct Surrender, which is Atma Vichar, that we mentioned already in Advaita part 2. You surrender the mind with the very question, “Who is experiencing this?” To answer that question, you will need to let go of the private mind and put your focus on the “I”. In Direct Surrender the mind is invited to do a quantum leap, so that the mind is transcended and we realize ourselves to be the pure consciousness that plays all the roles in what we call life.
On the other hand, Indirect Surrender is a gradual work on the private mind. Here, we work with Surrender to Source. It is a work with affirmations. Practicing Indirect Surrender, we slowly become more and more present in life because the whole idea of “wanting it my way” slowly falls away. Wanting it my way, is taking us away from here-now and the truth is here-now.
*TWO GOOD BOOKS ON NON DUAL ADVAITA PHILOSOPHY ARE THE GURU GITA AND THE CREST JEWEL OF DISCRIMINATION…love and light—sufi
From beyond the world of Duality LOVE reigns supreme.
The second Mystic Lesson in Love is “One becomes two.” Knowing Love, the mystic knows ALL. Not knowing Love, the heart becomes a barren waste land for the weeds of despair, grief, and ignorance. God has said “Eye was a hidden treasure that wanted to be Known, Eye created this world so that Eye might be Known.” God-Love is the Creator of All. Love in its essence wanted to be known. Love(1) manifested itself from beyond the world of duality, creating 2 (lover and Beloved) from its lofty essence. Thus “1 became 2.” Beyond this plane of existence there is only ONENESS. From this side of existence the mind creates the illusion of a since of duality(2). From the view point of Love only Oneness is seen. The Ocean only sees the Ocean. It does not see the waves! Love polarized itself manifesting the yin and yang of lover and Beloved.
The relationship of lover and Beloved is a special Divine relationship. It is through the power of Love that the lover knows the Beloved. Knowing is Becoming. “One becomes two” is the essence of the relationship of Love, lover and Beloved. Love sees and knows Itself through the mirror of lover and Beloved. The christian concept of the Trinity is an exoteric manifestation of the esoteric truth that the Father-God(Love), the son(Beloved), holy spirit(lover) are in fact one and the same Being-LOVE. In the beginning was the word(God-Love), the word dwelt amongst men(Beloved), and became flesh(lover).
drowning in the Ocean of Love
lost all since of self
knowing no duality
existing as the ONE
saw the Self as All !
Love is a flame in the heart that burns All leaving only the Beloved. When two people experience true Love they disappear and become One. In disappearing and becoming One, the two people lose all since of self. When the since of self disappears the only thing left is GOD-LOVE. The way of the Sufi is Love. true Love of God leads to death and dying in God. Sufi master Bawa Muhaiyadeen teaches that “when you are there, God is not. when you(ego) are not there, God Is.” I die daily that God may live through me as ME. The beloved prophet Muhammad(peace be upon Him) once said “die before you die.” In this process of death before death, the lover loses all since of self(ego-separation-duality) and is resurrected into the conscious Oneness with God. Re-gaining the lost consciousness of our innate Oneness with God is the purpose of life. A seed is planted in the ground to become a Flower. Man-Woman come to earth to become -realize-know-remember there ONENESS with God. It is as if God is playing hide and seek with Himself from behind the hiding place of YOU. In union with Love, by the power of Love, God-LOVE wins the game, and YOU(lover) no longer exist. Love reigns supreme! Love reigns supreme! Love reigns supreme! A Love supreme, a Love supreme, Allah supreme, Allah supreme…..
In the following week we will discus the 3rd mystic Lesson in Love: Mystic dimensions of the Heart ……love and light—sufi
That is full; this is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness.
Om. Peace! Peace! Peace!
1 Rishis, discoursing on Brahman, ask: Is Brahman the cause? Whence are we born? By what do we live? Where do we dwell at the end? Please tell us, O ye who know Brahman, under whose guidance we abide, whether in pleasure or in pain.
2 Should time, or nature, or necessity, or chance, or the elements be regarded as the cause? Or he who is called the purusha, the living self?
3 The sages, absorbed in meditation through one—pointedness of mind, discovered the creative power, belonging to the Lord Himself and hidden in its own gunas. That non—dual Lord rules over all those causes—time, the self and the rest.
4 The sages saw the wheel of Brahman, which has one felly, a triple tire, sixteen end—parts, fifty spokes with twenty counter—spokes and six sets of eight; whose one rope is manifold; which moves on three different roads; and whose illusion arises from two causes.
5 We meditate on the River whose five currents are the five organs of perception, which is made impetuous and winding by the five elements, whose waves are the five organs of actions and whose fountain—head is the mind, the source of the five forms of perception. This River has five whirlpools and its rapids are the fivefold misery; and lastly, it has fifty branches and five pain—bearing obstructions.
6 In this great Brahma—Wheel, in which all things abide and finally rest, the swan wanders about so long as it thinks the self is different from the Controller. When blessed by Him the self attains Immortality.
7 It is the Supreme Brahman alone untouched by phenomena that is proclaimed in the Upanishads. In It is established the triad of the enjoyer, the object and the Lord who is the Controller. This Brahman is the immutable foundation; It is imperishable. The sages, having realized Brahman to be the essence of phenomena, become devoted to Him. Completely merged in Brahman, they attain freedom from rebirth.
8 The Lord, Isa, supports all this which has been joined together—the perishable and the imperishable, the manifest, the effect and the unmanifest, the cause. The same Lord, the Supreme Self, devoid of Lordship, becomes bound because of assuming the attitude of the enjoyer. The jiva again realizes the Supreme Self and is freed from all fetters.
9 The Supreme Lord appears as Isvara, omniscient and omnipotent and as the jiva, of limited knowledge and power, both unborn. But this does not deny the phenomenal universe; for there exists further the unborn prakriti, which creates the ideas of the enjoyer, enjoyment and the object. Atman is infinite and all—pervading and therefore devoid of agency. When the seeker knows all these three to be Brahman, he is freed from his fetters.
10 Prakriti is perishable. Hara, the Lord, is immortal and imperishable. The non—dual Supreme Self rules both prakriti and the individual soul. Through constant meditation on Him, by union with Him, by the knowledge of identity with Him, one attains, in the end, cessation of the illusion of phenomena.
11 When the Lord is known all fetters fall off; with the cessation of miseries, birth and death come to an end. From meditation on Him there arises, after the dissolution of the body, the third state, that of universal lordship. And lastly, the aspirant, transcending that state also, abides in the complete Bliss of Brahman.
12 The enjoyer (jiva), the objects of enjoyment and the Ruler (Isvara)—the triad described by the knowers of Brahman—all this is nothing but Brahman. This Brahman alone, which abides eternally within the self, should be known. Beyond It, truly, there is nothing else to be known.
13 The visible form of fire, while it lies latent in its source, the fire—wood, is not perceived; yet there is no destruction of its subtle form. That very fire can be brought out again by means of persistent rubbing of the wood, its source. In like manner, Atman, which exists in two states, like fire, can be grasped in this very body by means of Om.
14 By making the body the lower piece of wood and Om the upper piece and through the practice of the friction of meditation, one perceives the luminous Self, hidden like the fire in the wood.
15—16 As oil exists in sesame seeds, butter in milk, water in river— beds and fire in wood, so the Self is realized as existing within the self, when a man looks for It by means of truthfulness and austerity—when he looks for the Self, which pervades all things as butter pervades milk and whose roots are Self— Knowledge and austerity. That is the Brahman taught by the Upanishad; yea, that is the Brahman taught by the Upanishads
786….to Love. from Love. with Love…..knock and the door will be opened . seek and u shall find… my sufi journey started in 1996. in 1996 eye was blessed to travel to senegal west africa in search of a spiritual master/sufi cheikh. eye left for senegal with a one way ticket and a backpack. arriving in senegal eye did not know a soul. all eye had was the name of a contact person who was suppose to meet me at the airport with a sign that had my name on it “Qiyamah Abdallah.” eye spent 3 days at my host house before meeting my master. upon meeting my master, eye never saw my host again.
the first thing my master, Cheikh Betcio, said to me was ” as soon as you step foot into this house, Allah has began to bless you.” Then Cheikh Betcio spoke about love saying “the only one closer to Allah than you, is the one who loves Allah more than you.” the way of the sufi is LOVE. sufism is the way of the heart. sufism is the unification of the 4 Lights in the inner chambers of the heart. in the heart of all truth seekers there are for Lights: the Light of Allah, the Light of Muhammad, the Light of the Master, and the Light of the Soul. each of these four lights resides in one of the chambers of the inner heart (Qalb). the sufi way is to unite these four lights through the vehicle/power of LOVE. in fact these 4 lights are manifestations of Love. Love was a hidden treasure that wanted to BE known. ALLAH-LOVE sent itself(Muhammad), to itself(the Soul), through a point of manifestation on the physical plane(the Master), to teach the way of UNIFICATION of the four LIGHTS of love. the Beloved, Love, wanted to be known, so it polarised ITSELF, thus creating the Lover, to contemplate, see, know and ultimately LOVE itself through the vehicle of the lover….the path of the sufi is LOVE….love is all. all is Love….love and light —–sufi
Sufi has a BS degree in Biology from St. Augustine’s College and a MS degree from Indiana University in Secondary Education. He is a member of Omega Psi Phi fraternity and Prince Hall Masonic Lodge. Sufi is an initiate of more than one sufi order and system of Self Realization. He is the first representative of his master, Serigne Saliou Mbacke-Cheikh Betcio Thioune, here in the west. He has traveled to Senegal west Africa 8 times, since 1996, to study the science of the inner path. He lived in Senegal for 2 years, from 2002-2004 , to complete his training on the mystic path. He has self published 8 books with more to come. He is the founder of the Cheikh Ahmadou Bamba Sufi School here in the west. He provides the services of: sufi initiation, spiritual guidance, story telling, talisman making, spiritual blessing, magic curse and spell breaking/removal, and house blessing and purification. He is available for lectures, story telling and workshops around the country and abroad.