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786…the sufi and the hindu—Q & A

What is the purpose of life? How can one be enlighten?
Yesterday
hello Master,,, I asked u some queries,, U havn’t reply me yet !!!

u are the master eye am the student…smile the purpose of life is to become GOD!!! the best way to reach enlightenment is to become the student of one who is ENLIGHTENED… in reality both of your questions are the same. the purpose of life is to become enlightened, ie become DIVINE…
Today
Bt I think nobody can be GOD,,, Yes I agree with U that we can become DIVINE,, but not GOD sir,

God is the Only reality…smile
yeah I understand but we (humanbeings) can’t call ourself GOD

????
Are u a spirtual guru?

it is NOT a point of calling yourself God
the essence of man is God
is thw wave different from the Ocean. just aas the source of the wave and substance od the wave is the Ocean
it is the same with man and God
ha ha ha
spiritual guru,
what is that?
okay I understand, wt u want to say,,, An enlightened personality,
have u experienced Astral???

the astral plane is a very low level in the God relization
and yes, eye have been there several times
woww,, I also wish to experience it in my life.. wd u plz guide me in this regard?

one should not seek for different planes of existence
one should seek for the ONE
Brahman, Allah
in doing this
u will naturaly traverse these different planes of existence
but everybody needs a person under whom supervision he can learn,,, Is this enhance the Astral skill that to concentrate in jungles and places like graveyard at night

are you in india?
where do u live my friend
yes I live in India in JAMMU

there should be a true master in your area
find him or her
it will be good for u
there is not much eye can do for you at this great distance
do u know his/her name, as it is a big place?
how can I search
Its difficult… show me the way

you must raise your vibration by chanting mantra and fasting
by doing this u will draw the mercy of the master you you
the master is in a village to the north east of you
eye can feel his/her presence from here!!!!
wud u plz mention his place?
I’ll surely follow him/her

ha ha cant make it to easy for you
u must raise your vibration and search within
the outer master is a manifestation of your inner reality
Some of your words saying me tat, Man is the master of himself
As u are talking of me.
okay I’ll try my best ,.,., have a gud time sir…

yes but the master on the outside calls forth the manifestation of the master on the inside
gudnight sir

do u know the gayatri mantra?
and thanks for ur kind help
yes I know

do u practice islam or hinduism?
hinduism and bhuddism… bt at the very Ist I belive on humanity

ok recite the gayatri mantra just befor sunrise until after sunrise for the next 28 days
wht difference does it makes

fast on mondays and do some time of weekly pooja to Ganesh with the intention of finding the master and HE will manifest to you if you do all of this with SINCERITY
ALSO FIND AND STUDY THE gURU gITA TEXT
guru gita
really thanks alot,, and how many times I hanve to recite the gyatri mantra

at least 3×108
but u must start just befor sunrise
until after sunrise
at sunrise the high masters sit facing the east and see everything
324x
at least
okay will surely follow this frm today,

al hum do li la
may the force be with you
the master is waiting on U
Hari Om —— Om Shanti

Hari Om tat va sat
namaste
ya Allah
ya Hu
OM OM OM
namaste ,, Allah hu,,, OM

also pay close attention to your dreams when you sleep after the mantra
the master may visit u…..
u r making me happy by saying this
let’s hope for thebest.

dont worry
if your intention to find the master is pure
THEY HAVE TO MANIFEST
my master came to me on the astral plane
6months befor eye met him in the physical relm
smile
2:04pm
🙂:-) I wish if it will happen with me too..:-):-)
Chat Conversation End

786…Natural Mystic – inspired by Bob Marley

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There’s a natural mystic blowing through the air;
If you listen carefully now you will hear.
This could be the first trumpet, might as well be the last
Many more will have to suffer,
Many more will have to die – don’t ask me why.
Things are not the way they used to be,
I won’t tell no lie;
One and all have to face reality now.

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natural Mystic EYE Am

if you listen carefully you will hear

the first and last names of Allah

playing a high pitch trumpet sound in the heart

the vow of a Bodhisattva is to end all suffering

a sufi seeks to die before death

Be still and know the I AM state of God-Self

live beyond the lie of duality

there is only One Reality

There’s a natural mystic blowing through the air;
If you listen carefully now you will hear.
This could be the first trumpet, might as well be the last
Many more will have to suffer,
Many more will have to die – don’t ask me why.
Things are not the way they used to be,
I won’t tell no lie;
One and all have to face reality now.

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surely with the difficulty comes the ease. those who suffer the most have the highest realization. suffering purifies the inner essence from the desires of this world. God is with the broken hearted. Al hum do li la he wa ala kuli hal (All praise is due to Allah in every circumstance and situation!)

existing in a state of pure Bliss. eye have seen more than eye can say. traveled beyond the abyss. to a capsule in the sky. looking into the world of Light. there was no suffering or death there. know lie of duality there. ONENESS. finite words can not express the Infinite One. words of the enlightened masters are often misunderstood as lies by the masses. listen to the high pitch sound of beyond planes of existence in the right ear. sometimes the left ear. when you know something directly from God-Self, it is wise to hold it in your heart and let it permeate your entire consciousness before sharing it with others. cast no pearls before swine. wine of the mystic grows sweeter with time. learn to love instead of hate. learn to listen and never debate. patience is an attribute of God. tie the rope of chastity around the neck of the dog of desire. love burns in the heart like fire. cut all attachments to this mundane world of illusions if you want to travel into the mystic heavens of the heart. there are 18,000 universes inside of U. eat less, sleep less, talk less. these are the words of One Hu died a long long time ago…..

love and light- natural mystic -sufi ananda

http://www.786sufiwisdom.com


786…tears of God- a letter to a friend

786

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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

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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

http://www.786sufiwisdom.com

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

http://amuli.files.wordpress.com/2008/01/image-ibn-arabi-1.jpg

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… “I have seen God!”- confessions of a sufi

Serigne Saliou Mbacke-Master of the Universe!!!

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” 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.

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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!!!!!!!!!!!!!!!!

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love and light—Qiyamah Abdallah Saliou- sufi ananda          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…Destruction of the lower self

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………. 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

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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~~~~~~~~~

The Master

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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

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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

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… Enlightened Heart- message from Osifu

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Messages from 〇sifu

Profoundly Enlightened Heart

May 24th, 2010

Profoundly enlightened heart functions naturally.Cultivate mind or not, you have it all the same.Cultivate mind or not, you still have the Buddha nature.As for seeing original nature, everybody can see it at every time and everywhere.As for realizing true heart, everybody can realize it at every time and everywhere.It’s not so difficult to realize true heart and original nature, but recognized it at the NOW is difficult.It’s not so difficult to realize true heart and original nature, but direct attainment of Bodhi is difficult.It’s not so difficult to realize true heart and original nature, but cutting off ignorance is difficult.It’s not so difficult to realize true heart and original nature, but diligently getting rid of vices or bad habits is difficult.It’s not so difficult to realize true heart and original nature, but guiding by higher self is difficult.It’s not so difficult to realize true heart and original nature, but no desires or pursuit for personal benefits is difficult.It’s not so difficult to realize true heart and original nature, but no contenting or fighting is difficult.It’s not so difficult to realize true heart and original nature, but no differentiating is difficult.It’s not so difficult to realize true heart and original nature, but pure and ease is difficult.It’s not so difficult to realize true heart and original nature, but complete enlightenment is difficult.It’s not so difficult to realize true heart and original nature, but benefitting others as well as oneself is difficult.It’s not so difficult to realize true heart and original nature, but rescuing others as well as oneself is difficult.It’s not so difficult to realize true heart and original nature, but enlighten others as well as himself is difficult.It’s not so difficult to realize true heart and original nature, but perfect enlightenment and accomplishment is difficult.Wearing and eating is the manifestation of profoundly enlightened heart, and the awakening of Buddha nature.Moving fire woods and carrying water is the manifestation of profoundly enlightened heart, and the awakening of Buddha nature.Every movement is the manifestation of profoundly enlightened heart, and the awakening of Buddha nature.One frown and one smile are the manifestation of profoundly enlightened heart, and the awakening of Buddha nature.Annoyance and Bodhi is the manifestation of profoundly enlightened heart, and the awakening of Buddha nature.The boundless universe is the manifestation of profoundly enlightened heart, and the awakening of Buddha nature.All laws and all things are the manifestation of profoundly enlightened heart, and the awakening of Buddha nature.All sentient and non-sentient beings are the manifestation of profoundly enlightened heart, and the awakening of Buddha nature.The profoundly enlightened heart is invisible.The great Buddha nature is invisible.The profoundly enlightened heart is soundless.The great Buddha nature is soundless.The real Buddha nature is profoundly enlightened.The profoundly enlightened Buddha nature is real heart.The profoundly enlightened heart shows all appearances.The great Buddha nature shows all images.The profoundly enlightened heart shows all sound.The great Buddha nature shows all voices.

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Yoga Heart Sutra

Woman in a toe squat yoga posture with a hand mudra near her heart. “The hrid is where left merges with right, above with below, front with back, inhale with exhale, outer with inner, female with male, strength with receptivity, where heaven meets earth and spirit takes form. It has a specific location as source of body and mind, but is felt only in and as the body’s Life-given relatedness and natural state. This sutra is a ‘thread’ that weaves together these considerations of the Heart.”  HRIDAYAYOGASUTRA

The profoundly enlightened heart shows boundless light.The great Buddha nature shows all kinds of hearts.Sentient beings are Upside-down.Sentient beings are infatuated.Sentient beings are transmigrating.Sentient beings! You cling to delusion and downfall. Why not seek freedom?Sentient beings! You think yourselves smart. Why not pursue cosmic principles?Sentient beings! You do harm to yourselves and others. Why not attain Bodhi?Buddha Dharma is wisdom, not superstition.The barrier on the spiritual journey is caused by self-bondage.No self-bondage, no barrier.It is like great waves sweeping away sand and gold.There are numerous challenges.Gold lotus is born in burning fire.Cultivating mind is the first priority.Spiritual level is up to pure mind.It is bliss for cultivating true self under the help of false self.The pure light of jade is turning up with cutting and rubbing.It’s like the precious pearl in saint’s arms.Although we stay in this chaotic world, the mind is always undisturbed.

2010-05-24 〇师父开示

妙 明真心 是自然显发的。修不修,你都有 妙明真心。修不修,你都有佛性。若说见性,人人时时处处能见。若说明心,人人时时处处能明。明心见性不难,当下承当不易。明心见性不难,直取菩提不易 。明心见性不难,破除无明不易。明心见性不难,勤除习气不易。明心见性不难,无我无为不易。明心见性不难,无欲无求不易。明心见性不难,无争无斗不易 。明心见性不难,心无分别不易。明心见性不难,清净自在不易。明心见性不难,正等正觉不易。明心见性不难,利己利人不易。明心见性不难,自度度他不易 。明心见性不难,自觉觉他不易。明心见性不难,觉行圆满不易。穿衣吃饭 是妙明真心显发、是佛性启用。搬柴运水 是妙明真心显发、是佛性启用。举手投足 是妙明真心显发、是佛性启用。一颦一笑 是妙明真心显发、是佛性启用。烦恼菩提 是妙明真心显发、是佛性启用。宇宙大千 是妙明真心显发、是佛性启用。万法万有 是妙明真心显发、是佛性启用。有情无情 是妙明真心显发、是佛性启用。妙明真心本无形,大哉佛性本无影。妙明真心本无声,大哉佛性本无音。真心佛性本妙明,妙明佛性本真心。妙明真心显万形, 大哉佛性显万影。妙明真心显万声,大哉佛性显万音。真心佛性显万明,妙明佛性显万心。佛是狮子王。佛子就是狮儿。狮儿也能大哮吼佛子是大丈夫!佛子是 顶天立地!佛子是大无畏!佛子志高云天!佛子出淤泥而不染!佛子逆水行船!佛子自在心安!佛子赤足步健!佛子赤手救难!佛子净口善言!佛子净意归原! 佛子净身圣显!顺应了宇宙规律、自然法则、人体运行规律,你就会尝到一点甜头儿违背了宇宙规律、自然法则、人体运行规律,你就会尝受到足够的惩罚宇宙 是无我的、无私的、无言的自然是无我的、无私的、无言的人体是无我的、无私的、无言的学道、修道、悟道、证道、行道、合道。学法、修法、悟法、证法、 行法、合法。学规律、修规律、悟规律、证规律、行规律、合规律。学法则、修法则、悟法则、证法则、行法则、合法则。今天,讲了些 看似 很新,实则 很老套东西。说她新,是因为 说法新颖。说她老,是因为 一直这样。一切问题的根源在于:违背了宇宙规律;违背了自然法则;违背了人体运行规律。解决一切问题的办法在于:顺应宇宙规律;顺应自然法则;顺应人 体运行规律。在 宇宙规律面前,没有了宗教色彩;在 自然法则面前,没有了种族色彩;在 人体运行规律面前,没有了门派色彩。宇宙规律,没有任何色彩;自然法则,没有任何色彩;人体运行规律,没有任何色彩。有人问宇宙间谁最大?〇sifu 会回答:宇宙规律最大。有人问自然界谁最大?〇sifu会回答:自然法则最大。有人问人体什么最大?〇sifu会回答:人体运行规律最大。还有比回归 本元更重要的事吗?还有比出离轮回更重要的事吗?还有比究竟解脱更重要的事吗?还有比自在无碍更重要的事吗?众生颠倒颠倒众生众生痴迷痴迷众生轮回众 生众生呀众生,不求出离,妄执沉沦;众生呀众生,不求正法,自作聪明;众生呀众生,不求菩提,害己害人;学佛 是 智信,不是迷信。障碍 因为执著,不执著 就一切无碍。修行路上 是 大浪淘沙 浪里淘金呀!重重考验烈火之中生金莲道心退转,执著五欲六尘 也是有的。实则 修行和工作、生活并不矛盾;反而可以相得益彰。愈挫愈勇愈磨愈坚一切顺其自然不著相 不动心修心最第一心有多净层次就有多高借假修真苦是福,如琢如磨玉光出。犹若圣人怀中珠,身在浊世心如如。

786…Majestic Infinity of Unity

“to know the Self is to Know God”-sufi

OM SRI SAT GURU SHIRDI SAI BABA NAMAHA 108x

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Some say 3 is 1, and 1 is 3

The All in All manifest Majestically

The Unity of Infinity

Infinitely

From beyond Yin and yang

Sparks of Majestic Light of Unity

Illusion of duality

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Created a false concept of the trinity

U & EYE C

Kabalistic tree of, Life begets life

Ya Hayyu Ya Qayoomu, Om mani padme Hung

Confusing to some, blind deaf and dumb

To the ethereal Majestic manifestations of the ONE

Majestic Infinity of Unity

How simple can it BE

Om Namaya Shivaya, Shirdi Sai Baba Om, Hare Krishna

God lives in a temple worshiping Himself Eternally

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La-ee-la-Ha-ill-Allah hu, Hari OM tat va sat

Drunken sufi, tai chi lapis lazuli,

Muhammad Medicine Buddha

monk from Shoalin,

Kwan Yin, Padmasambava

Kundalini burn like hot lava,

opening crown chakra

Serigne Saliou moy Yallah

Eye will live forever

like a Bodhisattva

Majestically in Unity till Infinity

—–sufi ananda

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