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786…Approaching Divinity

 

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Becoming transparent

eye manifest divinity

me, myself, and eye,

Form the Holy Trinity

in oneness

my essence knows no multiplicity

The vibration of light slowed down creates matter

Meditation stills the chatter

of the mind

The first rung of the ladder

of self-realization

is hard to find

It lies at the base of the spine

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  eye have been in heaven several times

When the serpent started to climb

eye was intoxicated by celestial wine

Engulfed by the light

in reality eye do not exist

The lover dies in the love of the fire of the beloved’s kiss

I am that I am

eye am approaching divinity

18,000 universes exist inside of me

The self of the Self can only be measured by infinity

Definitely, definitively eye am approaching divinity

Seeing myself beyond the body on the astral plane of the soul

was completely perplexing

Etheric light body

kissed by 3 immortal fish

from the see of darkness 4 gates in in the sky opened

Some things are not to be spoken

Extreme states of bliss preceded gnosis

disappearing in oneness from the closeness

Becoming transparent

eye manifest divinity

me, myself, and God

form the Holy Trinity

in oneness

My essence knows no multiplicity

The vibration of light slowed down made me. –

sufi….

from the introduction of my book “Be Still and Know.” available at 786sufiwisdom.com

——this saturday sufi will be doing a lecture in atlanta on sufism

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786…Listen only to God !

from BEyond the veils of illusion

ALLAH HU

comes God

from BEyond time and space

comes God

when Kings enter a town they ruin it

life changes bring new

flowers

opportunity for

expansion

Om gum Ganapatayae Namaha

bored with the 3rd demension

eye

decided to knock

on the door of the All Mighty

Om Namaya Shivaya

Hu is it came the response

it is U

came the answer

ONENESS

knock and the door will be open. seek and you shall find. BULLSHIT!!! there is no door. there is No-thing to find. you are the All and Allah, eye mean All and All. honestly that was a type O… even the mistakes are perfect. there is no God but Allah, and this Allah is your true Self. that Self that existed BEfore U where born. and will exist after you are in the grave. this Self, Allah is the silent witness. Jehovas witness. eye witness my Self existing as God…

God knocked on God’s door

Hu was seeking Hu

Om mani pad me Hung

last night

eye made Love with God

giving virgin birth to God

how could this BE

union of the soul and spirit

the Ka and the Ba

yin yang

jalal and jamal

Majesty and Beauty

La ee la ha ill Allah

ONENESS

is

ALL

eye only see God. hear God. no-thing is real other than God. illusion clouds perception. no-thing is greater than God to veil God.  God hides HERself with GOD. eye am a christian to a christian. a jew to a jew. a hindu to a hindu. a buddist to  buddist. a taoist to toaist. a muslim to a muslim. God, Allah, Yaweh, Brahman does not care about your religion. God is the God of belief. looking for God is like  a fish in the Ocean looking for water. there is NO spoon!!! eye set out on a journey to find my Self and found only God. then eye set out to find God and found only my Self…. roll it, light it, smoke it…ha ha ha…please do not listen to anything I say. listion to only what comes from GOD…….

love and light—– sufi ananda- God, having a HUman experience…..

http://www.786sufiwisdom.com

786…Diamond Jewel in the Lotus- sufi non dual advaita dharma

“Emptiness” is form. Form is “emptiness”. The Buddha

Eye have seen the Diamond Jewel in the Lotus. It is all empty. Crystal Clear Light. In a flash. Piercing the Veil of the mind. Thunder in Silence ! In the blink of an eye. 1000 lifetimes flashed. Eye can see as if eye never used my eyes before. If only the pen could write. If only the words could say what the Diamond Jewel in the Lotus is. Sometimes when eye walk it feels as if the ground is not there.

It is all a Divine stage play. You are the playwright, and all the actors in the dream of your life. After writing the play, you went to sleep and began to dream. The dream became your life. Your life became the illusion of a false you that only exist in your mind. You created a supporting cast of parents and society that would support you, the main character, in the illusion of your life. There is no one in the play that is not you. You are the only one that exists. Being sound asleep you have mistaken your dream of illusion for a life of substance.
In fact just as the images in the dream are empty, you and your illusion of life are empty.
Diamond Jewel in the Lotus

Sunshine at midnight. Flowers blooming in an ice storm. Rain falling from the ground up to the heavens. Birds flying under water and fish swimming in the sky. A circle square inside a triangle straight line. The oneness of opposites shows the oneness of Being. Can it be that it was all so simple?

God lives inside of a temple worshipping Himself. Only God can pray to God. Only God is real. All is empty. There is only God. Only God, Only God.
Diamond Jewel in the Lotus

Ignorance is the root cause of suffering. Conditioning and robotic behavior foster a state of ignorance. Trapped in the rat race, chasing a dream that only exists in your mind.

—– love and light—- qiyamah sufi ananda

taken from my book “Diamond Jewel in the Lotus” available at

http://www.786sufiwisdom.com

108…Beyond Crystal Sky

Beyond Crystal Sky

OM AH HUNG

Speech body mind

eye have been to hell and back

Tears of compassion

to end all suffering and samsahara

For the enlightenment of all

Sentient beings

Flow like river

Expansive like sky

Beyond crystal sky

Eye

Exist in dharma jade cloud

Direct Knowing yet unknowing

Completely Empty of the 5 elements

Earth fire water air ether

Primordial self ambrosia Dzochen

Full of immortal yoni nectar

Bliss upon bliss

Upon thunderbolt compassion

Enlightenment for the mind

Is like

Ice water steam

3 seen as 1

All encompassing the blue Buddha field

Never to return again

Gone, gone, gone beyond gone

Bodhisattva vow of compassion

Created bodhcita in the mind

Revealing tantric mysteries

Never before known

God is the ONLY reality

La ee la HA ill Allah Hu

Oneness abounds like

Snow on mountain tops in Tibet

Rain in the desert of the heart

Caused green dharma wheel to turn

7 immeasurable jewels

3 precious ornaments

dharmakaya

sambhogakaya

nirmakaya

all melted into ONE

expansive Buddha field

Beyond the crystal sky

Tears of compassion

For the enlightenment of all

Sentient beings

to  bring an end to all earthly suffering

qiyamah sufi ananda—

eye have been to hell and back…

love and light to all

http://www.786sufiwisdom.com

—-sufi ananda

786…in praise of Rumi

Intoxicated

drunk from the Love of God

we drank until all the wine vats where

empty

in praise of Rumi

eye

wish eye could be dirt underneath your holy  feet

your words are pure bliss

multi orgasmic waves filled my heart

when your poetry touched my center

soul to soul

eye wish eye could have drank a cup of wine with you

and whirled in a circle of love with you

till the sun of bliss rose

eye am blinded by the love that flows from you

is there any space in the tavern for me

eye am inebriated beyond return

never to be sober again

eye drank to much of your wisdom

and now eye ask myself

Hu am eye???

in praise of Rumi

love and light— qiyamah sufi ananda

786…Only Breath – Rumi

Only Breath
 https://786sufiwisdom.files.wordpress.com/2012/07/whirling-dervish.jpeg?w=300
Not Christian or Jew or Muslim, not Hindu
Buddhist, sufi, or zen. Not any religion
 
or cultural system. I am not from the East
or the West, not out of the ocean or up
 
from the ground, not natural or ethereal, not
composed of elements at all. I do not exist,
 
am not an entity in this world or in the next,
did not descend from Adam and Eve or any
 
origin story. My place is placeless, a trace
of the traceless. Neither body or soul.
 
I belong to the beloved, have seen the two
worlds as one and that one call to and know,
 
first, last, outer, inner, only that
breath breathing human being.
 
From Essential Rumi

786…remove the illusion

http://leagueofimaginaryheroes.files.wordpress.com/2007/09/yin-yang-2.jpg

LA EE LA HA ILL ALLAH HU (There is only one being in existence),

ALLAH the one alone. Allah exists before the before and after the after. Without time or space, without a second existing with ALLAH,

ALLAH is ALL.

There is no “you” and no “I” that has real being/existence with ALLAH

 ALLAH is ALL

 It is the mind of the human being that creates a false since/experience of reality. The mind creates the world of duality that “we” experience

From the view point of the mind and conditioning there has to be four: a me, a you, a universe, and Allah. Upon reaching the level of marifat, Gnosis, the seeker will find that four things thought to exist as separate entities, in fact are one and the same.
LA EE LA HA ILL ALLAH HU, ALLAH IS ALL…
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Allah is the ONLY reality. All else is illusion. Only God is REAL. The mind creates a since of duality. Above the plane of the mind there is only ONE. This world that we live in is an optical illusion. Scientist have proven that atoms are particles of light. So what appears to be solid matter are actually manifestations of light. Allah is LIGHT. Allah is the Light of the heavens and the earth. What does this mean? Allah is the first and the last. Allah is the hidden and the manifest. Allah is first without a second. His Oneness is ETERNAL. ONE meaning ALL. ALLAH is All…

The way of the sufi is to remove the illusion of duality from the mind/heart of the seeker. The state of the sufi is Tawheed, Oneness. Try to find a way to exist in Oneness with the All, beyond the thought and the idea of having a personal “I” apart from Allah. LA EE LA HA ILL ALLAH means there is nothing, only Allah IS…think of this, and become THIS….

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the Uni-verse is the multiple manifestation of the ONE… From beyond duality, the Self shines eternal. Knowing no birth and no death, the Self is IMMORTAL…. not the mind, not the body, not the emotions. Neti neti. The SELF IS… take a second and point to your Self? When you point to your self, where do you point? 9 out 10 people will point to the heart. Why? Because the true SELF is a LIGHT that inhabits the hearts of all hu-man BEINGS. The Self is Light from the Light. The true Self is Divine. Know this Self to be beyond race and gender. Who are you? You are that SELF which is Light. Light is God. God/Allah/Yaweh/Brahman/Ja are names of the TRUE Self. The Self is beyond duality. Infact the Self is Allah…Be this Self…..love and light—sufi

taken from my book Branches of Wisdom available at: http://www.786sufiwisdom.com

786…Natural Mystic – inspired by Bob Marley

http://rgcred.files.wordpress.com/2012/06/bob-marley-smoking.jpg

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