Sufi Ruhaniat International Esoteric Studies Program

Transcription

1 Sufi Ruhaniat International Esoteric Studies Program God is Breath Murshid Wali Ali Meyer Class 9

2 This paper is not to be transferred or duplicated without the expressed written permission of the Sufi Ruhaniat International. It is intended only for private circulation among initiated Sufi mureeds, and this printing does not constitute publication. Works of Hazrat Inayat Khan Sufi Order International PO Box 480 New Lebanon NY USA telephone: (518) Works of Murshid Samuel L. Lewis 1978 Sufi Ruhaniat International SRI Secretariat PO Box 510 Haiku HI USA telephone: (808)

3 Toward the One, the Perfection of Love, Harmony, and Beauty, the Only Being, United with All the Illuminated Souls Who Form the Embodiment of the Master, the Spirit of Guidance. Gatha Kashf : Insight Series III, Number 6 Excerpt from Commentary by Murshid Samuel Lewis: TASAWWUF: Contemplation in the highest sense is called Mushahida by Sufis. Its root is shahud means perception. It differs from meditation and concentration in that there must be openness and effort both. The concentration helps the focusing, but usually in concentration there must be the one-pointedness of individual endeavor. In contemplation it is so to speak as if the Universe itself were finding its expression in and through man. from Physicians of the Heart, Chapter 21: < >< >< >< >< >< > The real position of the complete human being is not in the Absolute, nor in the Relative. The human being, in essence, is like the description of the Prophet Muhammad: sayyed al-alameyn. He is the master of the two worlds, which means one foot is in the relative and one foot in the absolute. That is the pinnacle of the position of the human being. To simply merge with the Absolute and identify with it is not yet a complete experience. When you reach union with the Beloved and become one with the Beloved, there is no sense of a me separate from the Absolute. There is just pure awareness. In that pure awareness there is an awakening. You realize you are a unique being with a unique frequency, with a unique soul, a unique history, and a unique evolution, a being that is beautiful and delightful. You develop a consciousness that can unify and integrate the absolute and the relative. That is the great witness consciousness, the consciousness described as mushahida. Pure awareness lacks differentiation. Pure awareness sees Unity and Oneness. The moment it enters differentiation, it becomes witness consciousness. It becomes diamond-like consciousness, a consciousness that unifies the relative and the absolute. This is the middle ground where the human being resides. We weave the relative and the absolute together. We are like the spiders who are at work unifying the spider web. What is desired in this process is your remembrance of the birthright of your whole soul, what is yours by right by creation.

4 Toward the One, the Perfection of Love, Harmony, and Beauty, the Only Being, United with All the Illuminated Souls Who Form the Embodiment of the Master, the Spirit of Guidance. Excerpts from Murshid Samuel Lewis' teachings on the path of the Master with a focus on the Mushahida practice. Malikiyyat Series I number 28 One on this path should cultivate silence. He or she is not usually selected to give advice, nor do they have to give advice.the practice of Mushahida enables one to feel the atmosphere of a greater and greater area of space or a more intense function within a limited space. As he or she identifies themself with a larger space accommodation or with more particular purposes within a limited area, their very breath will hold that akasha or accommodation. They are then able to purify what is within that accommodation and by purifying it, diminish tendencies to wrongdoing. Series I Number 16 There is an article in In an Eastern Rose Garden, called Mind-Human and Divine. (Note: much of this is included later in these texts). It concludes: "What is the perfection of mind that we have to touch. It is touched through contemplation, through realizations and understanding of the one current running through the whole life." We begin to contemplate on that. It is this contemplation, this Mushahida, that enables a man or woman to control themself and also the world outside. Series I Number 15 In the practice of Mushahida one actually sees the universe as if within oneself. In a sense one becomes a living sculptor, and also potter. Every situation presents itself as an opportunity to act as the representative of Allah in the manifestation. One can seize what is within one's heart, so to speak, as if it were a lump of clay within, to be shaped and molded as one wills. By keeping to one's principles one can mould that clay, one can even shape the universe around oneself. Series I Number 5 The Mushahida is to awaken the SHAHUD and this is used in the daily life inwardly and outwardly. According to one's grade one has an assignment to protect persons or places first in a limited area and then in a larger area. But for this proficiency is needed. One has to regard the Heart as the Universe, or the area, and to look upon it as if it were composed only of one's children, so to speak, whom one had to nourish and protect. And this is done by looking at the Heart in contemplation.

5 It is something like looking at the mirror for a telescope. One does this during the processes of construction; one polishes the mirror until it reflects perfectly the light of the stars and perhaps the light of the universe. In Mushahida one looks at the heart and sees into the Heart and in the Heart. Series I Number 4 One repeats Allaho Akbar aloud or in thought and learns the cosmic mirror practices of Mushahida, to serve God by becoming as if one were God on a small scale, with humanity to protect, or places to guard. One improves the breath by refinement and performs Fikars. Yet also one does not separate oneself from the affairs of the world. In a rough way the Master is concerned with events and the Saint with people. This is not always exactly so but it gives some idea of the work and duties. Series I Number 15 First one will gain all this instruction as verbal and intellectual knowledge. Then one learns to find the principles in oneself, in the study of self and then to apply what one learns. See the whole cosmos before one as one's heart. Find everything within that heart. Explore that heart. Shape that heart, and above all purify that heart and keep it pure. Then one will not be disturbed for whatever the events, one's own innermost peacefulness is more powerful than anything else. By dwelling in the peacefulness, by feeling it expand and become more powerful one benefits the whole world and oneself. No doubt one must begin with one's own home, one's family and one's immediate surroundings. But after a while the benefits from this attitude, the applications of Mushahida, bring endless wonder. Series I Number 23 The Apostle has said: "Praise Allah in times of prosperity and surrender to Him in times of adversity." Sages are instructed to attain equi-mindedness. This comes from watching the breath and in the contemplation called Mushahida, which is the norm of Malik (the one on the path of Mastery). The more one can practice the Mushahida, the more even minded he or she becomes. Then one is not so easily emotionally elevated by success, nor is one depressed by its absence. The Bible teaches. "Every valley shall be exalted and every hill laid low."

6 Series I Number 29 "Prove trustworthy in all your dealings" Pir-o-Murshid Inayat Khan When one practices Akhlak Allah one does not deal as with another. One should act as if all undertakings, even of a commercial nature, even the most materialistic endeavors, are with Allah. As soon as there is a phase as if dealing with "another" there can be a weakness in one's affairs, in one's undertakings, in one's being, and this weakness will manifest and thus stand in the way of the fulfillment of the purpose of life.

7 Toward the One, the Perfection of Love, Harmony, and Beauty, the Only Being, United with All the Illuminated Souls Who Form the Embodiment of the Master, the Spirit of Guidance. Excerpt from Fana-fi-Sheikh an original Sangatha by Murshid Samuel Lewis Man's growth to realization is called evolution. We find this in the ultimate teachings of both Sufis and Hindus and no doubt of all truly spiritual schools. For there is only One Truth, no matter how verbalized. This also is the baka, the divine life which is there but of which man is not usually aware. There are many aspects and practices in esotericism (ryazat) which help bring this about. But Murakkaba, or concentration, can be used to push man a little; while Mushahida, or sublime contemplation actually regards man as already illuminated even when he is not aware of it. It is through Mushahida that man truly becomes the servant of God in the outer plane. Although contemplation (Mushahida) is looked upon as man's effort, actually he is permitting the divine in him to express and live and no longer the ego-self. For in Mushahida there can be no ego self; the self has to be removed. And when the self is removed as the Sufi Thoughts tell us, God is there and is expressing Himself Herself in both the outer and inner worlds. < >< >< >< >< >< > The Bowl of Saki with Commentary (Dec. 17) Our greatest privilege is to become a suitable instrument of God. -- Hazrat Pir-o-Murshid Inayat Khan Commentary from Hazrat Murshid Samuel L. Lewis (Sufi Ahmed Murad Chisti): Nothing is more beautiful than the vision of God. But nothing is more noble than to let God see visions out of one's eyes, so that God may look upon the world and serve the world and give the world all the succor it needs. This is self-sacrifice, which is sacrifice only of limitation and selfishness and brings one infinite capacity.

8 Toward the One, the Perfection of Love, Harmony, and Beauty, the Only Being, United with All the Illuminated Souls Who Form the Embodiment of the Master, the Spirit of Guidance. Excerpt from Hazrat Inayat Khan "In an Eastern Rose Garden" Chapter: "Mind, Human and Divine" The mystic develops and purifies his or her mind by pure thought, feeling and action, only following this one line of thought: Pure means free from sense of separateness. Whatever difference in principles of right and wrong religious faith may show, no two individuals will ever differ in this one natural principle. Every soul seeks after beauty; and every virtue, righteousness, good, action, is nothing but a glimpse of beauty. Once having this moral, the Sufi does not need to follow a particular belief or faith, or restrict themselves to a particular path. They can follow the Hindu way, the Muslim way, the Christian way, the way of any Church or faith, provided they tread this royal road: that the whole universe is but an immanence of beauty. We are born with the tendency to admire it in every form. Let us make our action, our thought beautiful, and let others profit by it. How is the perfection of mind reached that we have to touch? It is reached through contemplation, through realization and understanding of the one current running through the whole of life. We begin to contemplate on that. The mind, which we call in mystical terms the Divine Mind, is the depth of life, the depth of activity, with which all activity and every activity is connected The wave realizes, 'I am the sea", and by falling into the sea prostrates itself before its God. As it is said, 'Be ye perfect even as your Father which is in heaven is perfect."

9 Excerpt from Dec letter of Sufi Ahmed Murad Chisti to his goddaughter and Khalifa Saadia Khawar Khan.Murakkabah differs considerably from other sciences as it is multidimensional. It starts out very simply by the mureed sitting and placing their breath in order, making it rhythmical. Now there are two distinct ways of making the breath rhythmical: By the study of the breath itself and the commentaries thereon. And by Fikr and other forms of Ryazat where one places one's whole dependence on Allah and feels the Divine Presence. Meditation is the English word used to describe sitting quietly, keeping the breath in rhythm and not having any particular thought. However, it is a Buddhist rather than an Islamic practice. So I learned to use the Invocation, which is at the head of all the papers as a Darood, though in another sense it is two complete Daroods. And sitting down or posturing, for say fifteen minutes, or longer, just watch the breath and hold the Invocation before the mind. This has a multitude of advantage and it also prepares for Murakkabah. (NOTE FROM WALI ALI): The two compete daroods would be to take a period of time inhaling and exhaling the phrase: "Toward the One, the perfection of Love, Harmony, and Beauty, the Only Being " And then to take a similar period of time with the phrase: "United with all the illuminated souls, who form the embodiment of the Master, the Spirit of Guidance." Another form that this might take would be to break down the whole Sufi Invocation, phrase by phrase in the following way: Inhale: Toward the One. Exhale: the perfection of Love, Harmony, and Beauty. Inhale: The Only Being. Exhale: United with all the illuminated souls. Inhale: Who form the embodiment of the Master. Exhale: The Spirit of Guidance.)

10 Toward the One, the Perfection of Love, Harmony, and Beauty, the Only Being, United with All the Illuminated Souls Who Form the Embodiment of the Master, the Spirit of Guidance. Concentrations for the Lataif Text excerpted from Gathas of Hazrat Inayat Khan with Commentary by Murshid Samuel Lewis Pasi Anfas: Breath Series I Number 2: The Culture of Breath (Gatha is the words of Hazrat Inayat Khan. Tasawwuf is Murshid Samuel Lewis' commentary) GATHA: This tree has a root in the body, and has centers where the branches meet the stem. There are five such centers in the body of man. The breath has its particular work in every center. By the study of mysticism one finds that man s life depends upon the working of the centers. Generally the centers are blocked up on the inner side of the body. Therefore they give but a dim light, if the breath is pictured as a gas and the center as lanterns. TASAWWUF: These centers are found at the base of the spine; the navel; the center around the heart and lungs; the forehead with the pineal gland; the crown with the pituitary body. The center at the base of the spine is not opened until one is far advanced, and acts in coordination with the others, all the others. The navel center is used to help the physical functions such as giving one a good appetite, sleeping well and keeping the blood and breath in proper circulation. Often when one develops it the body also becomes stouter because of the keen appetite. When the heart-center is used, it makes one breathe better, the feelings and kashf become keen, the impressions are clearer, the voice develops, the person feels more alive, loving and wise. The concentration on the forehead center helps with memory, the imagination, will-power, intellect and all those functions that belong to the Mind-World, so to speak. When one is mentally deficient or inefficient the training of this center helps, but it should be under the guidance of a murshid. The highest in both a physical and metaphysical sense is the center at the top of the head. This awakens ecstasy, spiritual consciousness, illumination. Then one s influence spreads; there is wider observation, keener understanding, and the growth of all faculties. (Note: These centers are called Lataif in the Sufi esoteric systems. They correlate in many ways to the Vedic Chakra system.)

11 Concentrations for the Lataif: from Wali Ali 1) For the root and second center, Visualize the six-pointed star holding all the energy in light, the two triangles constantly flowing, breathing into this center using Ya Musawwir. 2) Navel or hara center: Use the sound awww deeply resonating to find the center. Vocally repeat Ya 'Azim (pronouced adheem, the dh being a soft "th" sound) and Ya Matin. Then breathe those in the center feeling the body's whole magnetic field. 3) Heart center: Recite Ya Barr, followed by fikr of this unconditional love. 4) Third eye center: Recite Ya Alim, vibrating the "eeeee" sound in the center to locate and activate it. Then breathe Ya Alim in the center. 5) Crown center: First feel it awakening, make the mmmm sound as at the end of ommmmmmm, feeling vibration rise through the head and through the crown. Visualize liquid light after imagining cracking an egg and feeling it oozing on the top of the head. Then breathe Ya Nur, Ya Wajid. Finally: Be aware of the whole tree running through the body on the breath with the lights of all the centers simultaneously illuminated. Let mind be before thought, let breath essence rise through all the centers on the inhalation leading to the crown of the head and there showering as light on the exhalation enriching the body of light that surrounds the physical body. Further exercises using the wazaif with the lataif: Third eye center Ya 'Alim, Ya Samad (using the light of intelligence to see and traverse upon the path toward the One. Hara center Practice breathing Ya 'Aziz in this center which is also called the center of the nafs. Add Ya Latif. Root center Ya Dhal, then add Jalali wal Ikram Drawing the sense of the formless absolute into the root center, and feeling all power and generosity of heart flowing from there. Heart center Ya Rahim, Ya Ra'uf; The forms of love that allow us to overcome our sense of separation from God and from the world. Crown center---ya Ghaniyy, Ya Mu'ti (experiencing the cornucopia of all-sufficiency, ecstasy of all existence, gift of God.)

12 Toward the One, the Perfection of Love, Harmony, and Beauty, the Only Being, United with All the Illuminated Souls Who Form the Embodiment of the Master, the Spirit of Guidance. Excerpts from Hazrat Inayat Khan's instructions to Murshida Rabia Martin: Shaghal Shaghal is the practice of ascetics. Now ascetics among the Hindus and other sects are those who flee from the world to the jungle to practice their asceticism. The ascetic life of the Sufi is quite different from that. He can be an ascetic by freeing himself from the earthly bondages, and this freedom could be achieved through Wisdom. And the perfection of the wisdom is never possible merely by reading books of philosophy, hearing lectures, arguing with philosophers. It can only be gained by advancing ourselves spiritually so high as to realize the truth along with the practical experience and see the spirit as real as we see this physical world, and enter the higher plane, so high as to witness the higher existence. Now the Shaghal brings a person to the state where he experiences the principles of existence and sees it so clearly, as clear as these material things are seen, and gains spiritual power, and can use it any way he likes, because he then can connect himself and communicate with every atom of the Universe by being in attunement with the Absolute. Shaghal Makamuda Lie down, pillow under head. Gaze between eyebrows without winking. Breathe from nose. Take it into stomach. Hold it for a while; slowly send it out. In this Shaghal, inhale: Murshid; hold: Mohammed; exhale: Allah This practice can destroy death, disease, decay, and give you power to heal sick persons, to help the poor in their needs, to impart your knowledge to the wise as well as to the masses. This makes you very serviceable to the world, if you take it as a service to humanity, not for selfish motives in business. If used selfishly or commercially you will lose this power in no time. And if you don t lose much of it you will suffer in many ways in hardships, in life, and much difficulty.