Sufi Study

Meditations inspired by the Esoteric Papers of Hazrat Inayat Khan, with loving thanks to Shamcher Beorse.

Thursday, February 23, 2006

 
I started this blog years ago as an assist to my own sufi studies. I was intending to delete it, but having just now returned to it, I've decided to let it stand, and I may add to it in the future.
Of more interest to others is the blog for Shamcher's work at www.shamcher.wordpress.com, or the site www.shamcher.org. If you want to connect, or have any comments to share, please go to these sites.
Although the sidebar to this old blog indicates that letters between Shamcher and me are published at a Shamcher Letters url, this is not the case. I have closed that blog and will put these out in another form.

Tuesday, November 19, 2002

 
Murshid:
"Thought has a voice which the mind can hear, and the voice of the heart is audible to the heart; there is also a voice of the soul, which reaches to the soul. In the same way the voice of consciousness is heard by consciousness alone. While only spoken words are audible to the unintelligent, an intelligent person knows what is thought about him, a heartful person perceives the feelings of another, and in a holy soul a picture of every soul is reflected."
Comment
The layers of communication and opportunities for human interchange and understanding are briefly outlined here. Murshid refers to those who only hear and see the surface communication as "unintelligent" while intelligence is defined as having access to realms beyond the mind. Murshid often indicates these realms as mind, heart and soul, or body, heart and soul - and the realm beyond, consciousness, is also mentioned here.
The healing prayer "heal our bodies, hearts and souls" refers to this process of depth of being, each with its own realm. This separation is useful also in practices, where an aspirant can focus only on one realm, or to relax the body, then mind, then heart, then soul; or to contact these realms by means of the breath. Or to send one of these aspects to a different part of the room, breaking the being into pure consciousness.
Hearing in levels of depth of meaning and to be able to perceive others by this means is a remarkable diffusely centred aspect of the hearing faculty. Its subtlety is well-known, and it can, more abstractly than any other sense, perceive the intangible and invisible. Development of inner hearing (and other senses as well) via Shagal is alluded to here.

Friday, November 08, 2002

 
Murshid:
"If there is any source from where we can get the direction on how to act in life, it is to be found in one's heart. The exercises of the sufi help to get to the source where one can get the direction, the right direction, where there is a spark of the Spirit of Guidance."
Comment:
The purpose of sufi practice is not to become a better sufi. It is to awaken in the heart the Spirit of guidance, and to learn to listen to it. How can anyone find their way in this increasingly complex environment? Direction from others is of no use, as it is all within your own heart, breath by breath. The sufi practices clarify, stiumlate, reval and encourage. But ultimately they are means to an end: to reveal the spark of the Spirit of Guidance within. Don't ask for direction outside yourself. Awaken your own intuition, which is waiting to become functional.

Friday, November 01, 2002

 
Murshid:
"Murshids have frequently inspired their mureeds without reading or discussing, and such mureeds have reached perfection. It is a wonderful phenomenon which an exceptional mureed once in a while experiences under the guidance of his murshid."
Comment:
It is a preferred way of teaching. This vibrational inspiration, this matching of pupil to teacher's pitch, is in fact the true tradition. It is handed down through the ages - connected to words, actions, rituals, prayers, practices, but in actuality it is that abstract contact and communication which is sought after and found by the sincere pupil. And it is sought after by the teachers, even more so.
Nothing is more tragic than not to find a pupil to whom one can pour that exquisite wine of the heart. And there is a great gratitude to a pupil whose heart is ready to receive and keep that trust of this abstract ecstasy, and in time to pass it along to his/her pupils should they be able to receive it.
This abstract ecstasy is a living presence which exists over eons of time, in a timeless state. Although it is spanning past to present and projecting to future, humans experience it as an eternal present. It holds, therefore, a secret about time, which is why some pupils become clairvoyant etc. (both past and future) as well as omniscient in the present.
The awareness of this presence, and allowing it to manifest through the human being caught in the intersection of time and space, is in fact the presence of God on earth. So the teacher is merely an empty vessel, enabling the pupil an experience of God's presence. The teacher is truly no one. And the pupil, who is some one, becomes less and less as the work progresses.
That powerful effacement of self which the overwhelming vibration of the ecstasy of the master spontaneously catalyzes, enables the pupil to also enter the ecstasy and to magnify it X 2.
It cannot be interpreted physically, however. That soon destroys it and may burn out or destroy the carrier. This is the delicate truth.

Thursday, October 24, 2002

 
Murshid:
"In abstract healing, the soul, heart and body are healed of all diseases and weaknesses therein. This healing is only possible during the ecstasy of the healer. The strong psychical vibrations which run through the pores of his body from his inner self naturally pierce through the bodies, hearts and souls of all around him, who receive them in accordance with their power of receptivity."
Comment:
The extraordinary cleansing, uplifting and healing which can be received in the presence of the holy ones is a blessing which transforms disease and weakness.
When an advanced adept is taken into ecstasy, those in his/her presence are in a position to receive an extraordinary gift. The powerful vibrations transmute everything in the area, and people most of all are illuminated in that presence. It is important to realize that receptivity is as valuable in this process of transfiguration as the ecstasy itself. To be in the presence of one who is in ecstasy but not be receptive to that blessing is a lost opportunity.
This "abstract healing" as described here is not to be confused with "faith healing" in which a concentration by both healer and healed is played out in physical terms by touch or directed breath or other concentration. This abstract healing is without intention, but is simply a spontaneous side effect of the illumination of the one who for a time acts as the positive charge. Beneath that, however, the healer can be seen to be even more responsive than those around him/her who are receiving the vibrations from the illumination. For in order for the ecstasy to take place, the adept must be entirely surrendered to that divine vibration. Similarly, for those who receive, they must be positively tuned to receive and therefore concentrated to a certain degree - in that no distraction should remove the ability to receive.
But as all this takes place in the heart not the mind, it is an emotional stance - creating positive healing for mind and body. However, more important is the food for the soul which is here received. This resonates throughout the being - when the soul is healed, enabled to be natural, then the other human functions may resonate in purity also.

Wednesday, August 28, 2002

 
Murshid:
"It is the essence of life which manifests in the flowers as perfume and in nature as colour and form, and even in the stones it manifests as diamonds and emeralds and rubies. And for the worshipper of the sublimity of God, who sees him in the sublimity of nature, perfume, flower, or even a precious stone, beauty in any form or colour or in any sense, is a divine blessing which helps him toward the goal."
Comment:
The adept can train the appreciative sense in such a way as to directly perceive the essence of life through nature's sublime manifestations. Doing so engages with a "guide of beauty" - not to be grasped, but to be appreciated as a communication of blessing from the divine. As soon as beauty is grasped or clasped it loses its transcendent quality and becomes empty. Just as an icon can open a window into the meaning of that religious symbol or being, even more so does the beauty of nature reveal the inner message of God to the adept. This awareness has always been known to the poet, the painter, the artist, and is the core of symbolic language and abstraction. The Nature Meditations are an expansion of this idea and they offer a guidebook for such connection and contact with the "guide of beauty" - the contact with God through the beauty in nature. This contact is a repeated transformative awakening, level upon level. In this way, appreciation leads to oneness which is the culmination of all desire for beauty.

Monday, August 26, 2002

 
Murshid:
"The best way of getting over pain is by not acknowledging it."
Here Murshid advises us to remove our attentive concentration and thought and emotional energies away from the pain which often accompanies or heralds the opening of realization. This pain of the threshold is only in existence for a short moment, but if it is not left behind, one remains standing on the threshold, reliving the pain over and over again, not realizing that beyond the gate a new full life awaits. Every pain therefore is a rehearsal for death, and we can forget the pain and go joyfully into life. There is plenty of pain in life, physical, mental and emotional. We have innumerable opportunities to walk through the doorway, the gate, that pain's signal opens. No need to wish for it, it happens enough without our developing desire for it as a means of realization. Nature creates our passages into greater understanding and development. Shamcher said, "A special signal is pain." We each learn to read this signal and let it go.

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