#the joy of Creation overpowers the fear of imperfections!!!!!!!!!

[thewayoftheprophets]

1. Ahad - The One and Only. Unity of all the attributes. Cannot be divided into parts. 2. Wahid - The One, The Source, The first of many diverse manifestations. 3. Hayy - The Living, Giver of Life, Animates, Revives, Source of all Life. 4. Muhyi – Giver of life, animater, revives, calls into being, grants wholeness/completeness 5. Mumit – deprives life, makes inanimate, makes still, quiet, spiritually dead - the One who has the power to kill lusts and attachments, the One who can slay the sense of separateness, the One who can quiet the ego. 6. Baqi - Everlasting, remains forever, without beginning or end 7. Qayyum - The ongoing, the start, the foundation of all existence, the manager of existence. 8. Badi - Original inventor, Outstanding, Incomparable and Unique 9. Mubdi - Founder of creation, beginner of all things. 10. Muid - Restorer, renewer, reviver of creation both physically and spiritually. 11. Bari - The one who makes out of nothing with no fault, evolves matter and sends new forms into existence, clear of other things. 12. Musawwir - Sculpter, shaper of all creation, giving each a special inclination or desire, maker of forms whereby one is distinguished [like pottery] 13. Khaliq - Planner, Creator, Measuring accurately, according to devised patterns, brings thing into existence from non-existence through precise planning. 14. Qadir - The capable of accomplishing, determiner and measurer of things, one who decides [saying ‘kun’ (Be!), and it is.]. 15. Muqtadir - The supremely powerful in determining and delivering a suitable measure of things, power to decide the outcome of all matters, whose decree prevails in every situation. 16. Qahhar -  The powerful, dominater over creation, compeller against ones wishes, the overpowering and subjugating (master over). 17. Qawi - The supreme strength, beyond all weakness, capable of enduring difficulty, victorious over 18. Matin - Firm, loyal, unwavering, constant, strength of determination 19. Jabbar - restores to good state, repairs, reforms, benefits, compels according to his will, supreme, high above all creation, unresistable power. 20. Rafi - raises, elevates, makes high, honours. 21. Khafid - lowers, weakens, humbles, relaxes, softens (hardened hearts) 22. Muizz - Giver of invincible strength and honour, giver of respect, honour, elevates, makes something cherished, precious. (more glorious than rafi) 23. Mudhill - Lowers, dishonours, degrades, humiliates, humbles, makes exceedingly low + disgraced (more intensive than khafid) 24. Qabid - The one who clutches, seizes, absolute owner, chooses to withhold, make scarce, contracts joy and expansion of heart, absolute owner collects in hand (the souls), the endless cycles of life and death, the setting and rising of the sun. 25. Basit - The expander, grants joy , comfort and abundance, makes the way wide and open, extends a helping hand to humanity (infuses a gift into something which grows and flourishes in great abundance). 2 contrary states of the heart, from both of which it is seldom or never free: the former being an affection of the heart withholding it from dilation and joy; whether the cause thereof be known, as the remembrance of a sin or an offense, or of an omission, or be not known… 26. Fattah - The opener, lifts veils and opens hearts, revealer, makes things clear, unties knots, unlocks doors, grants victory. 27. Nur - gives light, illuminates, enlightens, blazing and apparent to senses. 28. Baith - Awakener, raises up from sleep, resurrects the death, sends light (prophets) into the world, makes obvious to the eye. 29. Jami – collects, gathers the dispersed, reconciles, unites, resolves congregates. 30. Zahir - Visible, obvious, attracts attention, higher status above all, ascended high.   that which goes from the center and spreads out, disperses or radiates into being, like the rays of the sun. 31. Batin - Hidden, veiled from all eyes, concealed within all creation, knower of hidden, penetrates inside. 32. Malik - Owner, ruler of existence, supreme authority, king. 33. Maalik Al-Mulk - Supreme authority, above kingship, master of worlds. 34. Awwal – the first, beginnging of all actions, thoughts, cause of the world, existed before all creation 35. Akhir – The last, ultimate, remains after all have passed away, the end 36. Muqaddim - The advancer, moves things forward, promotes. 37. Mu'akhkhir - Delayer, causes to go back, remain behind, postpones and puts off advancement. 38. Warith - Supreme heir, inheritor, to whom everything returns.   Everything is a loan - to Him we belong and to Him we return, every night. 39. Samad - Eternal, unchanging, unaffected, awe-inspiring, without needs, sole aim of all, sought by all yet in need of none, the one to turn towards. 40. Ghani - Indepedent, free from desire or need, completely satisfied, does without help, supremely wealthy and self sufficient – nature is independency, self sufficiency and supreme wealth 41. Mughni – deeds done by the wealthy one – gives wealth abundantly, enriches, makes self sufficient, bestows satisfaction and contentment, spiritual wealth. 42. Wajid - The finder of everything, possesser, wealthy and abundant, without desires, lacking nothing. 43. Wasi - Sufficient in size, spacious, all embracing, large and accomodating, more than enough. 44. Razzaq - Bestower of sustenance, provides with the necessities of life, gives beneficial gifts providing nourishment to grow physically, mentally or spiritually. 45. Wahhab - giver of gifts, freely and endlessly without expectations, gives generously in large amounts. 46. Hasib - Calculates and gives without sparing or expectations, gives sufficiently, without measure. 47. Muhsi - The recorder, accounter, comprehender, posesses full understanding, registers and records all things, establishes a count. 48. Shahid - Witnesses all creation, sees everything taking place and is amidst, always present, has knowledge of all. 49. Alim - Knowing with certainty, intuitive knowledge of things before they happen, knowledge of everything, acts according to knowledge. 50. Khabir - Knower of true inner nature, reality, hidden secrets,. 51. Hakim - Posessor of wisdom, know the true nature of things, pass judgements, restrain from wrongdoing or corruption – nature of the posessro of wisdom 52. Hakam – the true judge, knows true nature of things, delivers justice in every situation, prevents from wrongdoin, corruption or ignorance– delivery of justice by the most wise 53. Muqit - Nourisher, presever, supplier and sustainer, maintaining all existence. 54. Wakil - The trusted guardian, the one to lean upon, entrusted for management of ones affairs. 55. Hafiz - Preserver, guards, protect, takes care of, prevents from perishing or becoming lost, vigilantly guarding. 56. Mani - prevents, holds back, restrains, denies, forbids, refuses, guards, protects. 57. Muhaymin - The protector, watching over, extended like a wing of mercy, offers peace and security. 58. Mumin - Remover of fear, grants protection, trusted, believed in, tranquil (free from disturbance). 59. Raqib - The observant, keeping an eye on, mindful of, holding in consideration. 60. Mujib - Answerer, replies, responds, pierces + penetrates. 61. Sami - All hearing, listens, pays attention to, fully understands. 62. Basir - The all-seeing, noticing, understanding, aware. 63. Waali - Master + owner who is also supportive, helpful and friendly in His dealings. 64. Wali - Protecting friend, near and lovingly supportive owner. 65. Rahman - Greatly merciful, engulfing all creation, like a mother to a child but even greater, despite having the power to punish. An outpouring sense of mercy continuously showering on all creation. 66. Raheem - Constantly renews mercy and rewards those deserving, as a result on ones deeds. A constantly renewing mercy, like the tides of the sea. 67. Rauf - kind, gentle, lenient, merciful, compassionate, showing pity + tenderness. 68. Latif - subtle, regard for circumstances, courteous, gentle + gracious towards his creation, knowing the minute details of affairs. 69. Barr - Source of goodness, affectionate, gracious, kind, bestower of gifts, honest and just, regard for circumstances, rewards for service, origin of every virtue, ample (large and accomadating) in goodness. 70. Nafi - creator of all that benefits and is useful, grants all advantages. 71. Shakur - The most greatful, thankful, bestower of large rewards, acknowledges and appreciates goodness, give abundantly in return. 72. Hamid - Praised, adored, honoured, commended, the highest praise + honour. Existence itself is his praise. 73. Wadud - Source of love, the desired, affectionate + beloved. 74. Quddus - Pure, clean, spotless, removed from impurity, imperfection, sacred. 75. Salam - Source of peace, perfect, complete, content, safe and secure, prosperous. 76. Haqq - The truth, reality, genuine, authentic, unavoidable, without doubt, correct and just. 77. Muqsit - The just, does away with injustice, establishes a fair balance. 78. Adl - Adjusts, straightens, rectifies affairs, balances, turns away from wrong, makes comfortable with right, establishes justice + fairness. 79. Rashid - Directs to the right path, causes to follow the right way, the supreme director, causes to hold right beliefs. 80. Hadi - Continually guides rightly, shows kindness on the proper path, guides until reaching end goal (jannah), leads the right way. 81. Tawwab - Returns to goodness, restores to grace the repenters and rewards, forgives, repeatedly summons and calls towards repentence. 82. Darr - Forceful corrector, causes adversity + distress, harms outwardly in his wisdom, discourages wrong behaviour. 83. Muntaqim - The avenger, punishes (such that we do not need to take vengeance), dislikes and disproves of wrongdoers. 84. Afuw - Obliterates all traces of sin, forgives, turns away from punishment, makes unapparent, gives without constraints, more than is due. (opposite of muntaqim) (more intensice forgiveness than ghfr) 85. Ghafur - forgiver, veiler and coverer of sins 86. Ghaffar - Continously veils sin and relieves us from the suffering of rememberance. 87. Sabur - patiently enduring, without show of complaint, making no distinction between comfort or affliction, persevering cheerfully, constant + unwavering. A patience which arises by self restraint. 88. Halim - Calm + deliberate never acting in haste, forgiving + gentle, managing temper. A patience that arises from deep serenity, leniency and careful deliberation. 89. Aziz - Most powerful, invincible, cherished, respected, high, elevated, rare, precious. 90. Azim - Magnificent, of great importance, imposing, superior, vast, huge , absolute greatness. great in both  His attributes and self. 91. Kabir - One whose essence is greatness, great in size, in age, in virtue, knowledge, with rights above others, great in every aspect. 92. Muta’kabbir – Supremely great, has rights and attributes far beyond others, possessor of al rights, perfection of greatness – the truly deserving of pride 93. Jalil - supremely great, great excellence + beauty, high, far above, independent, glorified source of greatness.great in attributees/features 94. Ali – Most high, elevated, lofty, rise above, surpass + exceed all, nothing is higher 95. Muta’ali – Beyond the imagination, exalted above all, beyond the the beyond 96. Majeed - Glorious, honourable, exalted, excellent + beautiful, exceedingly generous. His nature is to be glorious, dignified and giving. 97. Maajid - The one whose deeds are always noble, great, most perfect example of goodness, richness and generosity.  Praised for his honourable attributes. 98. Kareem - The most generous, highly honoured, valued, endless in giving gifts, precious + valuable, grand and high minded. 99. Dhu Al-Jalal Wa Al Ikram dhul-jalali wal-ikram Posesser of Jalal (to be supremely great, excellent, beautiful, high, far above all, independent) + Karam (generosity, honour, excellence, bounty, productivity).

[uncle1milty]

perfectly imperfect

Practice Makes Perfect

Be ye therefore perfect, even as your Father which is in heaven is perfect. Bible, Matthew 5:48

Maharaj Charan Singh used to tell us that if we were perfect we would not be here.

Our spiritual path is a journey from imperfection to perfection. The author of The Gospel of Jesus writes:

There is human perfection and divine perfection, the one being a reflection of the other.… If it seems to us that the creation has imperfection, then that is only from our point of view. If the creation is to continue, it has to be the way it is or all the souls would immediately return to Him. There has to be something to keep souls here – and that something is what we call imperfection. Just as a shadow only exists because of the light, so too does imperfection only exist because of perfection. From His point of view, the creation is entirely as He wants it: it is perfectly imperfect.

We have created our own imperfection and we perpetuate it on a daily basis through the choices we make. The world we see and the life we live is our own choice. If we choose not to get up and meditate, we perpetuate our imperfection. If we get up and meditate, we work at developing our own perfection.

It is our conditioned freedom of choice that creates and perpetuates the personality or ego. An artist captures an impression on a canvas which is an expression of something from within himself. The appreciation of a painting is always subjective, as viewers of the canvas can never see the original image in the artist’s mind. All they see is the reflection on the canvas and they cannot always interpret and understand the artist’s depiction.

Our lives are like paintings: every choice we make adds a facet to the picture we create. Our deeply engrained beliefs form the background or watermark on our canvas, and the splashes of colour represent the choices we make. It is these choices that build the personality.

We may think the painting we are creating is near-perfect, but those with whom we interact will quickly find flaws in the image we project of ourselves, because the image of who we think we are is very different from the image they perceive. Like the critics of an artist’s painting, they can never be inside our head. No one can know the level of our pain, our joy or the overpowering paralysis of our fears. Each of us can only interpret from our own level of experience. At best we have no more than a vague understanding of each other.

As we observe the painting, we rarely think of the pure white canvas, the foundation which made it all possible. It is this foundation -this purity – that is the perfection we seek. This is our true essence and nature: the Shabd. But on our own we don’t know how to contact or experience the Shabd. As with everything in life, we need a teacher to explain the spiritual process to us and to guide us in the right direction. Once we accept the Master’s teachings, it is our responsibility to practise what he teaches us. This will slowly lead us to progress along the inner path leading us from imperfection to perfection. Practice makes perfect – and perfection is our release from this world.

When we are obsessed with the creation, splashing colours over our canvas in the play of the ego, we have forgotten the Lord and are pursuing personal desires and personal enhancement. At this time our attention is focused in the world, which means we have turned away from reality – away from God. Then the individual self, with its narrow and petty vision, becomes stronger.

When we focus on God we move away from the self and move closer to God and divine perfection. If God is the essence of perfection, we must make ourselves worthy of meeting Him. Therefore our starting point on our spiritual journey must be to develop the human virtues of perfection. Once we have developed human perfection, we have the foundation on which to build divine perfection. This foundation is built by following the four principles unconditionally – without compromise.

We could refer to them as the four perfections because they are the stepping-stones that will lead us to perfection. The first three – the vegetarian diet, abstinence from alcohol and recreational drugs, and living a moral life – create the necessary human virtues in us.

The fourth principle, our meditation practice, develops in us a greater awareness of the Shabd, which leads us to divine perfection. As we become more aware of the Shabd, it helps us persevere with the first three principles.

In The Gospel of Jesus, we read that the best and most effective approach in the quest for human perfection is to seek divine perfection through meditation on the Word of God – the Shabd, through which our good human qualities become apparent. It is from a divine and perfect Master that we receive the grace to become perfect too, for as Jesus said, the disciple will become like his Master:

The disciple is not above his Master: But every one that is perfect shall be as his Master. Bible, Luke 6:40

Some of us do our meditation as requested by the Master – that is, we sit each and every day for the required two and a half hours without fail. Some of us sincerely try to meditate but find it an ongoing battle, while others are hopelessly casual in their approach to their meditation. Still others simply quit when the going gets tough. We need to keep reminding ourselves that the Master’s teachings take hold and work their magic in a very subtle way and that we must have patience. If we eat ice cream every day for a month, it becomes a habit. The taste buds crave the ice cream. If we do our practice every day as we should, the mind will eventually crave the practice.

The only thing that will give us the inner strength we need to break our old habits and the powerful hold the senses have over us is to attach ourselves to the Shabd, which we do through our regular practice of meditation. Meditation inspires us – it makes us realize that we can let go of worldliness. It is this letting go that sets us free to pursue perfection.

When we are able to let go of the patterns on our canvas and the obsessions we have with improving our picture, we will come to realize how unimportant they are, and this will be a sign that our practice is reaping rewards. And although purity and perfection may still be a long way away, we are slowly disentangling ourselves from the world as we learn to surrender more completely to the Master’s instructions – to his will.

Surrender in any form is never easy and to surrender our will to the will of the Master is extremely difficult. The Masters tell us it can only be done by attaching ourselves to Shabd. It is only through the power of Shabd that we can slowly remove all the impressions imprinted on our mental body and uncover the pristine being within – just as we would slowly and carefully remove the colours left by the strokes and swirls of the artist’s brush to reveal the pure white canvas underneath it all. We are told that the final goal is so great and sublime that we should not allow anything to get in the way of achieving it.

It will not benefit us to simply pay lip-service to the path. We have to practise, otherwise we are simply wasting a wonderful opportunity to reach both human and divine perfection. Meditation is our journey to perfection under the guidance of a perfect Master.

Again we read in The Gospel of Jesus that the tasteless water of an imperfect and worldly human being is turned into the sweet wine of perfection through the intermediary of the Truth, the Word of God. With such a promise, where should our effort be – in the gratification of the ego or the pursuit of perfection? We should be consistent, sincere and intense in our practice, and should not allow our desire for perfection to weaken. We also read this in The Gospel of Jesus:

The rendezvous with this beautiful, radiant and spiritual form of their Master is the first goal to which the devotees of the universal mystic path aspire. The only obstacles to experiencing it are those that lie within the mind. For only a pure and perfect soul can come before the radiance of one who is purity and perfection personified.