#mystery sufi

[hidrogenio-incandescente]

[informedbyaconstellation]

How I feel when I read Rumi. . .and Mary Oliver

[eyeoftheheart]

The Secret Within Music Gurdjieff, Steiner, And The Sufis, Music By Laurence Galian - 432

[beyourselfchulanmaria]

Hazrat Inavat Khan 伊納亞特·汗 1882-1927（Inayat Khan Rehmat Khan）是印度音樂學教授，歌手，辯才天女的倡導者，詩人，哲學家和蘇非主義向西方傳播的先驅。

He was an Indian professor of musicology, singer, exponent of the saraswati vina, poet, philosopher, and pioneer of the transmission of Sufism to the West.

《 The mystery of sound is mysticism 聲音的奧秘就是神秘主義 》

“Some people look for a beautiful place. Others make a place beautiful.”

— Hazrat Inavat Khan (Sufi teacher)

[literaryvein-reblogs]

A-Z Dictionary of Esoteric Terminology

for your next poem/story (pt. 1)

Esoteric—designed for or understood by the specially initiated alone; may refer to the occult

Affenicum - a word for soul

Barakah - soul power; a blessing bestowed by a holy person

Cthonian - something associated with the earth and the underworld

Deity - the personification of some force or concept of great magnitude; a being embodying the essence or entirety of an aspect of existence

Egrigor - a thought form created by will and visualization

Fana - a Sufi term meaning "becoming absorbed in God"

Godhead - divine Nature or Essence; the source of all emanation and manifestation, of which all deities are but aspects or facets

Host - from the Latin hostia, meaning "a sacrificial victim"

Ineffable name - a name for God which either must not or cannot be spoken

Jnana - literally "primordial knowing"; wisdom; the activity of enlightenment; knowing, which transcends all dualistic conception; perfect intuition

Kalpa - the longest describable span of time

Libation - the act of pouring a liquid on a symbolic figure of a deity, or on the ground

Mania - a Roman goddess of the dead who ruled over the lares and manes in the underworld; she is sometimes called the "Mother of Ghosts"

Neti - literally, "not this, not that"; it refers to the idea that the supreme godhead is transcendent and cannot be described or understood

Occult - from Latin occuiere, "to cover up"; not revealed; secret; mysterious

Pantheon - from Greek pantheios, "of all gods"; the arrangement or hierarchy of deities and spirits within a particular system

Qlippoth - literally "shells"; usually described as a plane/s containing demons, negative or disintegrating spirits, elementals, and the degenerating shells of the dead

Rapport - resonance; an interface relationship involving energy exchange such as the relationship between hypnotist and subject, control and medium, or object and psychometrist

Sandarace - an alchemical term for the fiery form of Spirit

Thaumaturgy - miracle working; magic used to make overt changes in the material world

Unction - ceremonial anointment with oil; sometimes performed as an act of consecration; also used in rites for the severely ill or dying, as in the case of extreme unction; in ceremonial magic, unction is often used as a symbol of the quest for initiation, or the dedication (consecration) of the magician to enlightenment

Vac - literally "speech" or "word"; cosmic reason or pattern, somewhat similar to the Greek idea of Logos

Wic - an Old English word meaning "to bend, to twist, or to wiggle"; a very old term for the practice of magic; also had been translated as "to weave, or to know"

Xeni Nephidei - spirits who delight to reveal to people the hidden properties of nature

Yaksha - a nature spirit which resides in a tree, usually regarded as female; are said to accompany Kubera, the god of wealth

Zen - a system of mental stillness originating in India, where it was known as dhyana; the goal is to permit experience by direct perception or intuition

Source ⚜ More: Word Lists

[dreaminginthedeepsouth]

Himalayas from space

(Science and Astronomy)

* * * *

"The Earth listens and it hears; it has language; it has a soul. We are all part of its song of life. If we give thanks, if we allow ourselves to be human, if we attune to the Real, all creation will respond."

"At this present time there is a hunger for direct inner experience, a need to reclaim our spiritual heritage. While our materialistic culture tries to keep our attention firmly in the physical world of the senses, many of us sense a longing to know this hidden mystery of what it means to be human. And so we are able to turn to the teachings and traditions that have been given to us, whether in yoga, Buddhist meditation, Sufi dhikr or other spiritual practices.

It is important to recognize the root of our longing, that we are no longer prepared to live in a purely physical world, but need the living presence of the spiritual. We need to know and be nourished by the invisible world that is within us and all around us. We need to reclaim the mystery and magic of being fully alive."

~ Llewellyn Vaughan-Lee

(Ian Sanders)

[oxxjustfrankieandmikuloverxxo]

List 5 things that make you happy! Then put this in the askbox for the last 10 people who liked or reblogged something from you!

Ur that one who liked my post :D

HERE YA GO:

1. watching the all videos of toca boca

2.drawing on my phone

3. Playing MM2 (murder mystery 2) on roblox

4. Swimming on swimming pool

5. eating chips

@artismeyou-12 @neko-sufis-world @vurlient @0xxjustdianaxx0 @monsterartt and anyone

[blueiscoool]

The Hunt: What Happened to the Great Sphinx’s Nose?

The mystery of the Egyptian statue's missing nose has fascinated people for centuries.

Much like the desert winds that perhaps helped shape it, conspiracy theories swirl around the Great Sphinx guarding the Giza plateau—especially regarding how the winged lion’s human head lost its nose. One enduring hypothesis blames Napoleon Bonaparte’s troops for blowing the snout off during target practice. While that conspiracy’s long-debunked, it persists in popular culture. Director Ridley Scott knowingly depicted the myth in last year’s Napoleon biopic, without sacrificing any of his film’s critical acclaim. However, Egypt’s Dr. Zahi Hawass told Britannica, “We have, really, to say to everyone that Napoleon Bonaparte has nothing to do with destroying the Sphinx’s nose.”

Napoleon’s 1798 battle didn’t even take place on the Giza plateau, but 10 miles north at Imbabah. Some theories have posited that storms and earthquakes shook the Sphinx’s nose from its face. Others squabble over which regional conflict (if not Napoleon’s Battle of the Pyramids) led to the nose’s destruction. In 1990, J.P. Lepre noted that “the figure was used as a target for the guns of the Mamluks,” who were actually Napoleon’s opponents.

The French emperor did, however, lay eyes on the Sphinx’s face when he arrived in Giza, with many soldiers, painters, and engravers in tow. “Thousands of years of history are looking down upon us,” he reportedly exclaimed beneath the monument’s gaze. Napoleon didn’t respect borders, but he did respect history. The Waterloo Association called the lingering accusations against him “particularly unjust because the French general brought with him a large group of ‘savants’ to conduct the first scientific study of Egypt and its antiquities.” The resulting Orientalist survey ignited an Egyptian fervor back in Europe.

Primary materials prove the nose removal predated Napoleon, too. Danish naval captain Frederic Louis Norden’s sketch from 1738 depicts the Sphinx without its central facial feature. What’s more, French naturalist Dr. Pierre Belon visited the Sphinx in 1546, writing that it had sustained damage and “no longer [had] the stamp of grace and beauty so admired by Abdel Latif in 1200”.

Medieval Arab scholars such as al-Maqrīzī pin the damage on Muhammed Sa’im al-Dahr, a 12th-century Sufi Muslim from a respected Cairo convent, who was allegedly angry that peasants used the Sphinx to entreat Abul Hol (the Arabic name for the sphinx) into helping their harvests. Removing an idol’s nose was an accepted method to suffocate spirits inside. Still, the details remain up for debate. Hawass believes that al-Dahr acted alone. Others claim he hired men to desecrate the Sphinx. Most experts, however, agree the great statue’s nose came off with a chisel. It is also generally accepted that al-Darhr’s actions got him killed by angry villagers. Sadly, the nose itself has likely crumbled into the desert.

By Vittoria Benzine.

[talonabraxas]

Pan & Selene 'Rosa Mystica' Talon Abraxas

One of the most beautiful and significant symbols of the Western Mysteries is the Rose. The Rose and the Grail share many spiritual resonances. The word ‘chalice’ comes from the Latin word, calyx, which means cup, and is the name given to the cup-like sepals of a flower which support the petals. Both these symbols suggest the receptive vessel of the soul, opening to receive the in-pouring of Divine influence. Indeed the symbolism of the Rose is even more complex than the Grail, given the beauty of its form, the number and arrangement of the petals with their velvety texture, the intoxicating perfume and, deep inside, the hidden golden heart enfolded within the petals, concealing the Mystery of the Centre. A 12th century Persian poet wrote, “Mystery glows in the rose bed, the secret is hidden in the rose.” Not surprisingly, the rose has long been recognized as the western equivalent of the eastern lotus as a symbol of the unfolding of higher consciousness.

In medieval Europe, the Rose as a symbol of union with the divine may have been influenced by Arabian and Persian teachings from the time when Spain was an Islamic country. The Sufi teacher, Hazrat Inayat Khan writes:

Just as the rose consists of many petals held together, so the person who attains to the unfoldment of the soul begins to show many different qualities. The qualities emit fragrance in the form of a spiritual personality. The rose has a beautiful structure, and the personality which proves the unfoldment of the soul has also a fine structure, in manner, in dealing with others, in speech, in action. The atmosphere of a spiritual being pervades the air like the perfume of a rose.

[loneberry]

some notes on sufism

The other day I went to the Harvard Divinity School Muslims iftar (the meal that breaks the fast during Ramadan), which was followed by a concert of Turkish music that is traditionally performed in Sufi lodges in Istambul. Before the music began, the professor I’ve been auditing Islamic literature classes with read some verses from Rumi’s Masnavi and offered a meditation on fasting through an interpretation of the lines: “If you have closed this mouth, another mouth is opened, which becomes an eater of the morsels of mysteries.” That is the nature of mystical knowledge—gnosis (or maʿrifa) is not understood intellectually, but tasted (dhawq). The closing of the bodily mouth is an opening of the spiritual mouth. He asked us to listen to the music with the inner heart.

I went with my friend S, who has been nudging me toward conversion. I’ve been allergic to religion most of my life because I’m not really much of a joiner. I distinctly remember being in (Catholic) Sunday School as a child and thinking to myself: This sounds fake to me. As in, made-up, irrational. The people who treated the fanciful stories like fact seemed like crackpots to me, even to my child-mind. I don’t think I ever believed in Santa either—I guess my disposition was innately skeptical; perhaps that contributed to my identification with anarchism from when I was 13 or 14. Yet at the same time, my feeling for the invisible, for the world of the dead, was always quite strong, even when it was unstitched from a belief system. As a kid I would wander the house alone at night, thinking I could hear my dead parakeet chirping from a shoebox in the garage.  

I hated Sunday School. While I was always good at school-school (at least when I was a child, before I became an incorrigible truant), I was terrible at Sunday School. Because it seemed like hocus-pocus to me, none of it stuck. My classmates had internalized all the stories I thought were outlandish. During mass I would think exclusively about donuts, the ones we would buy from the ladies who would sell them as a fundraiser. I’ve thought about returning to Catholicism, but sadly, after the post-1970s political realignment in the US, all the leftist Catholics (the Marxists who loathed the Vietnam War and exposed the FBI’s COINTELPRO) are gone. As much as I love reading Catholic mystics (St Teresa of Avila, St John of the Cross, Angela of Foligno, Hildegard of Bingen, Meister Eckhart, Marguerite Porete, and others), Christian mysticism is more individualist than Islamic mysticism—asceticism and separation from the group is the way to commune with God, while Islamic mysticism is rooted in communal practices like sama (singing, dancing, reciting poetry, playing/listening to music) and dhikr (communal prayer for the remembrance of God). While Christian mysticism bears the imprint of the Neoplatonist trajectory of ascent, for Sufism, the trajectory is shaped like a paisley. After fana (annihilation of the ego/union with God/dying before you die), there is baqaa or subsistence, a return of sorts. 

I also much prefer the Islamic orientation to the created world than the Christian one, for in Islam, everything in creation can be understood as the breath or speech of God. The Hadith on which Sufi cosmology is based reads, “I was a hidden Treasure and Loved to be known, so I created the world that I might be known.” All of creation is a mirror to reflect God (this is why you must polish the rust from your heart, for the human heart can manifest all the names and qualities of God). In the Islamic mystical tradition there is an affirmation of the created world even though God and creation are not the same (as is the case in Pantheism). Everything has ontology. Nothing has ontology. The Sufi metaphysicians ask us to see with two eyes. The drop is not the ocean at the same time it cannot be separated from the ocean.

7 years ago I read Reza Aslan’s God: A Human History. After sampling the platter of world religions I joked to myself, Hmmm, if I had to pick the one I vibe with most, I guess it would be Sufism (Islamic mysticism). I didn’t know anything about Sufism other than the Rumi and Hafez poetry I read as a teenager, but the way Aslan described Ibn ‘Arabi’s concept of 'wahadat al-wujud' (or Unity of Being) reminded me of Spinozism. I guess what I’m trying to say is...I just think Sufi metaphysics is...right. Or, it speaks to how I tend to think about reality. It’s not something I can prove (that I don’t exist, while at the same time I am part of the ALL that is God), but it makes the most sense to me.

In the Sufi literature class, S jokes to me: “You’re the only non-Muslim in this class.” The same was probably true at the iftar + concert. S points to someone from the class: “The Maoist is a recent convert. This is their first time fasting for Ramadan.” “Is [our professor] fasting?” “Of course. I saw him at the iftar last night and talked to him about translation. I told him it’s ghastly to try to fit Persian verse into an English rhyme scheme. He agreed with me.” (We are clearly partisans of blank verse translations… yet so much of what’s out there has been poorly translated or not translated at all.) 

Much of the lyrics sung with the gorgeous music were verses written by the great Turkish-language Sufi poet and mystic Yunus Emre ("the Dante of Turkey," I whispered to S). S was ecstatic listening to the haunting ney (a kind of flute). We just so happened to be sitting in the same row as the professor. I tapped S and whispered that it looked like he was really enjoying the music. He was smiling with his eyes closed and swaying his head from side to side. He looked like he was having...a profound experience. This prof usually has what I guess you’d call ‘resting bitch face’ (which I always found funny because it runs counter to his sweet and gentle personality). But not at the concert. Pure bliss was painted on his face. It was then that it dawned on me that Sufism, for him, was probably something more than a scholarly interest. I thought about what it must have been like to discover something so beautiful and profound, and to know, in that moment, that your life will be changed forever—you might go off to Iran and devote your entire life to studying medieval texts. 

Of course this Ramadan I am thinking continuously about the genocide in Gaza, how an entire population is being starved to death by the sadistic leaders of Israel, how terrible it must be to be bombed and shot at during the holy month, or to break your fast with boiled grass and animal feed. I feel truly ashamed to come from a country that is complicit in this violence. I hope everyone continues to apply pressure to end this war—it feels hopeless now, but it is making a difference.

[ame-soeurx]

The moon holds deep symbolic meaning in Persian culture, often appearing in poetry, literature, and art. It has been a source of inspiration for Persian poets, mystics, and lovers for centuries. Here are a few ways the moon is viewed and represented in Persian culture:

1. Symbol of Beauty and Love

The moon (ماه, mâh) is frequently used as a metaphor for beauty, particularly in describing a beloved’s face. The phrase "ماه‌رو" (mah-ro), meaning "moon-faced," is a common expression used to describe someone with striking beauty.

In classical Persian poetry, lovers often compare their beloved’s face to the brightness and purity of the full moon. For example, poets like Hafez and Rumi have referred to their beloveds as "my moon" to express admiration and longing.

2. Representation of Mystery and Divinity

The moon, often associated with the night, holds a mystical significance in Persian culture. The night and the moon evoke feelings of introspection and connection with the divine. Sufi poets like Rumi use the moon as a symbol for the divine presence or the beloved in spiritual and mystical contexts.

The moon’s phases, especially the waxing and waning, are sometimes seen as metaphors for life’s cycles, human emotions, and the changing nature of the self and the universe.

3. Symbol of Change and Transience

The changing phases of the moon are often symbolic of life’s impermanence and the cycles of time. In Persian literature, the moon is used as a reminder that everything, no matter how beautiful, will go through phases of fullness and decline.

This symbolism is sometimes reflected in sayings like "ماه همیشه پشت ابر نمی‌ماند" ("The moon doesn't stay behind the clouds forever"), suggesting that difficult times will pass, and clarity or beauty will return.

4. Symbol of Guidance and Hope

In many Persian stories and poems, the moon serves as a guide through the darkness, symbolizing hope and direction in difficult times. Its light represents wisdom and clarity when one feels lost, and its constant presence in the sky offers a sense of reassurance and continuity.

The moon is also a beacon for lovers separated by distance, representing the hope that they will one day reunite. Often, lovers look up at the moon, knowing that their beloved, wherever they are, is seeing the same moon.

5. Mythological and Astrological Significance

In ancient Persian mythology, the moon was associated with the goddess Mah, who was revered as a deity of fertility, harvest, and the cycle of time.

In Persian astrology, the moon is also important and influences emotions, moods, and personal destiny. The moon’s phases are considered significant for understanding changes in one's life, especially in romantic relationships and personal growth.

6. Romantic and Spiritual Poetry

The moon’s symbolic presence is at the heart of classical Persian poetry, especially in the works of Hafez, Saadi, Rumi, and other great poets. The moon is often mentioned alongside stars and night to create a setting filled with longing, love, and mystery. In many poems, the poet’s beloved is compared to the moon, symbolizing their unattainable or distant beauty.

An example from Hafez: "هر شب ز ماهرویی، در حلقه‌ی صبوحی / ابروی یار بینم، در چین جام ساقی"

Translation: "Every night I see the face of a moon-faced beauty, in the circle of dawn / I see my beloved's eyebrows, in the folds of the cupbearer’s wine glass."

7. Cultural Celebrations

The moon also plays a role in Persian cultural celebrations and calendars. The Persian New Year (Nowruz) is based on the solar calendar, but lunar phases are still observed in traditional rituals and religious festivals, especially in Islamic observances, which are based on the lunar calendar.

The moon in Persian culture is a multi-faceted symbol, representing beauty, love, change, hope, and divine mystery. Its presence in Persian literature and art enriches the cultural expression of emotions and spirituality.

[chicagognosis]

All the great mystical traditions speak about the dangers of the initiatic path, how it is easy to have esoteric knowledge while lacking discretion, foresight, and wisdom. Many followers of spiritual and religious groups fail to truly enact the principles of their scriptures, thereby resulting in tremendous suffering, conflict, and ignorance.

These people are known as pharisees, fanatical adherents to the dead letter of religion who lack a comprehensive, experiential understanding of what their traditions teach. Such individuals in every spiritual teaching embody the terrible reality of the Fool, the Bohemians of the Tarot who believe they possess the totality of true knowledge when they only know a fraction of it.

This arcanum depicts the tragedy, failure, and downfall of the initiate who, while close to the end goal of Self-realization, does not know how to maintain chastity, thereby transforming him or her into a lunatic or follower of egotistical, mechanical nature. Discover the warnings of this arcanum through the works of the prophets, the Qur'an, the Sufis, Friedrich Nietzsche's Thus Spoke Zarathustra, the kabbalistic Zohar, and the mysteries of the Hebrew letter ש Shin.

[tawakkull]

SPIRITUALITY IN ISLAM: PART 16: TAQWA (PIETI)

Taqwa is derived from wiqaya, which means self-defense and avoidance. Sufis define it as protecting oneself from God’s punishment by performing His commands and observing His prohibitions. Besides its literal and technical meanings, in religious books we find the meanings of piety and fear used interchangeably.

Ok In fact, taqwa is a comprehensive term denoting a believer’s strict observance of the commandments of the Shari'a and the Divine laws of nature and life. Such a person seeks refuge in God against His punishment, refrains from acts leading to Hellfire, and performs acts leading to Paradise. Again, the believer purifies all outer and inner senses so that none of them can associate partners with God, and avoids imitating the worldviews and life-styles of unbelievers. In its comprehensive meaning, taqwa is the only and greatest standard of one’s nobility and worth:

The noblest, most honorable of you in the sight of God is the most advanced of you in taqwa (49:13).

The concept even the actual word of taqwa is unique to the Qur'an and the religious system of Islam. Its comprehensive meaning encompasses the spiritual and material; its roots are established in this world, while its branches, leaves, flowers, and fruits are located in the Hereafter. One cannot understand the Qur'an without considering the meaning or content of the fascinating and wonderful concept of taqwa, and one cannot be muttaqi (pious) if one does not adhere consciously and continually to the practices and concepts outlined in the Qur'an.

In its very beginning, the Qur'an opens its door to the pious:

This is th e Book about and in which there is no doubt, a guidance for the pious (2:2),

and calls on people to live in accordance with it so that they may be pious:

O men! Worship your Lord, Who created you and those before you, so that you may be pious (and protect yourselves from His punishment) (2:21).

The most lovable act in God’s sight is piety (taqwa), His most purified servants are the pious, and His matchless message to them is the Qur'an. In this world, the pious have the Qur'an; in the Hereafter, they enjoy God’s vision and pleasure. The pleasure felt in the conscience and spirit is another gift of piety, and in order to recall the importance of piety, the Almighty decrees:

Fear God and be devoted to Him as He should be feared and devoted to (3:101).

Piety, which is the conscious performance of good and avoidance of evil, prevents individuals from joining the lowest of the low and causes them to advance on the path of the highest of the high. For this reason, one who attains piety has found the source of all good and blessing. The following is another testimony to this fact:

To whomever God has given religion and piety,

He has realized his aims in this world and the next.

Whoever is a soldier of God and pious,

He is prosperous and truly guided, not a wretched one.

Whoever has nothing to do with piety,

His existence is but a shame and disgrace.

One lifeless with respect to truth is not truly alive;

Only one who has found a way to God is alive.

Piety is an invaluable treasure, the matchless jewel in a priceless treasure of precious stones, a mysterious key to all doors of good, and a mount on the way to Paradise. Its value is so high that, among other life-giving expressions the Qur'an mentions it 150 times, each mention resembling a ray of light penetrating our minds and spirits.

In its limited sense, taqwa means sensitivity to the commandments of the Shari'a and refraining from acts that deprive one of Divine reward and result in God’s punishment. The verse:

Those who refrain from major sins and shameful deeds (42:37)

expresses one aspect of this basic religious virtue; the verse:

Those who believe and do good deeds (10:9)

points to the other. Strict observance of obligatory religious duties and refraining from major sins are the two necessary and complementary foundations of taqwa. As for minor sins, which the Qur'an calls lamam (small offenses), there are many Prophetic declarations, such as: A servant cannot be truly pious unless he refrains from certain permissible things lest he should commit risky things, that warn people to be careful.

Perfect sincerity or purity of intention can be attained by avoiding all signs of associating partners with God, while perfect piety can be achieved by refraining from all doubtful and risky deeds. According to the Prophetic saying: The lawful is evident and the forbidden is also evident. Between these two are things which most of the people do not know whether they are lawful or forbidden, a truly righteous, spiritual life depends on being sensitive to matters about which there is some doubt.

The Tradition just mentioned points out that the Legislator of the Shari'a has clearly explained in broad terms what is allowed and what is forbidden. However, as many things are not clearly allowed or forbidden, only those who avoid doubtful things can live a truly religious life. Using a simile in the continuation of the Tradition, the prince of two worlds, upon him be peace and blessings, said:

It is possible for one who does doubtful things to commit forbidden acts, just as it is possible for the flock of a shepherd pasturing near a field belonging to another or the public to enter that field. Know that each king has a private area under his protection; the private area of God is forbidden things. Also know that there is a part of flesh in the body. If it is healthy, the body will become healthy; if it is ailing, the body will be ailing. That part is the heart.

In light of this basic foundation for a healthy spiritual life, perfect piety can be obtained by avoiding doubtful things and minor sins. In order to do this, however, one must know what is lawful and what is forbidden, and have a certain knowledge of God. We can find the combination of piety and knowledge in these two verses:

The noblest, most honorable of you in the sight of God is the most advanced of you in taqwa (49:13),

and:

Only the learned among His servants fear and revere God (35:28).

Piety brings honor and nobility, and knowledge leads one to fear and revere God. Individuals who combine piety and knowledge in their hearts are mentioned in the Qur'an as those who succeed in the test of piety:

They are those whose hearts God has tested for piety (49:3).

In the context of worship and obedience, piety means purity of heart, spiritual profundity, and sincerity. In the context of refraining from what is unlawful, piety means being determined not to commit sins and to avoid doubtful things. For this reason, each of the following may be considered an aspect of piety:

A servant must

Seek only God’s approval and pleasure, and not set his or her heart upon whatever is other than Him.

Observe all commandments of the Shari'a.

Do whatever is necessary to achieve the objective, and be convinced that only God will create the result. Thus one cannot be a fatalist (i.e., one cannot neglect to perform whatever is necessary to obtain a certain result, and must take all necessary measures against possible misfortune or defeat) or a pure rationalist and positivist (Mu'tazili) who attributes all human acts and accomplishments to oneself by denying God any part in them.

Be alert to whatever may divert him or her from God.

Be alert to the carnal pleasures that may lead to the realm of the forbidden.

Ascribe all material and spiritual accomplishments to God.

Not consider himself or herself as higher and better than anyone else.

Not pursue anything other than God and His pleasure.

Follow the guide of all, upon him be peace and blessings, without condition and reservation.

Renew himself or herself, and continuously control his or her spiritual life by studying and reflecting on God’s acts and works as well as on His laws of nature and life.

Remember death, and live with the conscious knowledge that it may happen at any time.

In conclusion, taqwa is the heavenly water of life, and a muttaqi (pious one) is the fortunate one who has found it. Only a few individuals have achieved the blessing of this attainment. A poet says:

God Almighty says: The great among you are those who are pious.

The last abode of the pious will be Paradise and their drink kawthar.

O God! Include us among Your pious servants who were sincere in all their religious acts.

[eyeoftheheart]

Rumi And The Mystery of Being Human

~ A talk offered by Shaikh Kabir Helminski 

[santmat]

The Five Names of God: Simran Words - Spiritual Awakening Radio Podcast - A Satsang Without Walls

In many branches of Sant Mat we have a five-name (panch naam) mantra (five simran words). These are sacred names of God associated with the first five planes, heavenly realms of creation. From the glossary of Sant Mat we read: "Simran means Remembrance: repetition of names or thoughts; in Sant Mat, the simran of worldly thoughts is controlled through the Simran of the Five Charged Names, repeated by an initiate throughout the day, and when sitting for meditation, as a means of collecting the thought-currents at the Third Eye Center. These Divine names are also used as passwords of sorts to higher planes, and provide protection from Negative Power influences." (Repeat the Name)

Today: all about the Five Names of Sant Mat, their proper use as an essential technique to concentrate at the Third Eye Center and go within according to Hazur Baba Sawan Singh, Sant Garib Das, from the Satsang Discourses of Sant Ram Singh, as well as there is discussion about the origins and history of the Five Names dating back to the Kabir-Sant Dharam Das line of Masters. Also explored: the Five Sufi Names, and about the importance of the Most High name Radhasoami used by Sant Garib Das (Anmol Vachan) and Swami Ji Maharaj (Sar Bachan Radhaswami Poetry). In Sant Mat mysticism there are not five or seven deities but one God, the one Lord of the Soul  manifesting at the various levels of creation. As Guru Nanak has said in his Morning Prayer (Jap Ji): "There is One God, Truth is His Name." (One Love)

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Simran is described as a Bhakti practice to be done in a spirit of love and devotion, with passages on this from Sant Tulsi Sahib and Kabir. (God is Love)

Mention is made of a mystical Jewish Gnostic sect of antiquity referred to by scholars as the Sethians who also had a five-name mantra approach, only using five Hebrew names, which are to be found embedded in certain Nag Hammadi and other texts. Recommended are two books that compare contemporary Sant Mat with mystical Judaism including Kabbalah. The program concludes with selections from the mystical poetry of a mysterious figure called "the Master" and "the Teacher of Righteousness", mystic verses found in the Psalm Scroll of the Dead Sea Scrolls mainly about the experience of Divine Light, but one might also notice references to reincarnation, the liberation of the soul, the Third Eye, and spiritually hearing the Divine Word or Spiritual Sound. Note: practices associated with contemporary Sant Mat were also known in earlier times by followers of various cousin mystical movements and schools of spirituality that have existed over the centuries. Even ideas that became associated Christianity and Gnostic movements such as seeking out living masters or living ones (Odes of Solomon, Gospel of Thomas), vegetarian ethics, humane treatment of animals (scriptures attributed to Enoch and Isaiah), initiations, baptism in rivers of living water, a new covenant (Dead Sea Scroll texts), genesis interpretations that include a lesser demiurge figure and a sophia wisdom figure (Septuagint, Apocryphon of John), the view that the soul needs to ascend through a series of heavenly regions (Book of First Enoch, Songs of the Sabbath Sacrifice, Ascension of Isaiah, Ginza Rabba) are ideas developed during the Second Temple period of Judaism. Continuations and interpretations of Judaic ideas were adopted by many sects and spiritual movements during the first and later centuries AD. (Education For a More Peaceful Planet!)

At the Feet of the Masters,

James Bean

Spiritual Awakening Radio Podcasts

Sant Mat Satsang Podcasts

Sant Mat Radhasoami

A Satsang Without Walls

https://www.SpiritualAwakeningRadio.com

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[theremina]

“Beware of becoming too sure of your beliefs, because you run the risk of dissociation, or losing touch with parts of yourself. That is why the irrational and spontaneous are so precious to the student of spirituality. The 'irrational' circumnavigates the rational mind and by that allows the unconscious to manifest. The spontaneous and flexible person, who is not afraid of non-rational impulses, unorthodox behaviors, poetry, and dreams, in other words, the totality of being, acquires a unitive nature.”

Laurence Galian

The Sun at Midnight: The Revealed Mysteries of the Ahlul Bayt Sufis