Peace Chant
OM! That (the Invisible–Absolute) is whole; whole is this (the visible phenomenal); from the Invisible Whole comes forth the visible whole. Though the visible whole has come out from that Invisible Whole, yet the Whole remains unaltered. OM! PEACE! PEACE! PEACE!
Mandukya Upanishad
The Mandukya Upanishad reveals the mystery of manifest existence through the word AUM, which embodies the three principles represented by the three letters, and is beyond time and space, with the fourth principle indicating the surrounding silence of the unmanifest.
The relevant Mantra is:
Sarvam hy etad Brahman, ayam atman Brahman, so’yam atma catus-pati
(…this self (Atman) is Brahman. This same self has four quarters.)
Quarter State Cognition Sufi-Islam
1. vaishvanara Waking State External Shari’s
Objects
2. taijas Dream State Internal Tariqa
Objects
3. prajna Deep Sleep Bliss Marifa
4. turiya Self (Atman) Beyond Haqiqa
Cognition
These four are aspects of one underlying reality, which progresses through each level to the Supreme state of realization of the self or merging of the soul with the Supreme soul.
Marifa spiritual knowledge of god
Katha Upanishad
“The self is neither born nor does it die. It did not originate from anything, nor did anything originate from it. It is birthless, eternal, undecaying, and primordial. It is not injured even when it is killed.” 1.ii.18.
“The self that is subtler than the subtle, and greater than the great, is lodged in the heart of every creature. A desire less man sees the glory of the self through the serenity of the organs and thereby he becomes free from sorrow.” 1.ii.20.
The key is meditation and austerities
Brahman consciousness should not be confused with ordinary consciousness which is veiled by Maya. It is beyond sat and chit which we know. It is an infinite rejection of things and states that we have to practice.
Maitri Upanishad
We are given an account of the conception of the trinity, how darkness (tamas) represented by Siva, passion (rajas) represented by Brahma and goodness (sattva) represented by Vishnu got differentiated from the Highest (Maitri Upanishad V.2)
BRAH means bringing forth and AHM means ego – therefore Brahma means one who brings forth egos using his divine powers and pours life (breath, Prana) into them.
Viraj is the manifest world. It is a world in perpetual motion and subject to illusion due to the interplay of the gunas.
The Four Purusharthas (the goals or the aims in life)
Dharma
Artha
Karma
Moksha
Dharma – that which holds (the universe and its beings)(duty, righteousness). Duties are universal, righteous and ethical life supporting principles, including a moral order and right conduct. When conducted in a sincere manner it brings fame in this life and unparalleled happiness in the life here after.
It includes:
Ahimsa non violence
Satya truthfulness
Asteya non-stealing
Saucha purity of conduct
Indri-yanigraha control of senses
Dhih wisdom
Vidya learning
Akrodha non-anger
Artha – (possessions or material wealth)
It is an important activity on which social and material pleasure depends. However, it should be viewed only as a means of maintaining a family and household, and not as an end in itself.
Wealth should not be hoarded but surplus’s should be shared with those who are less fortunate.
Karma – (Action and desire)
Moksha (freedom from Samsara - the cycles of birth and death)
It is the relief from pain and suffering (hell) and ultimate liberation that is the main reason for all our actions and that is the aim or goal of the individual soul (atman)
The Isa Upanishad shows that the only hell is absence of knowledge of the effulgent and indestructible nature of the Soul. As long as man is overpowered by the darkness of this ignorance, he is the slave of nature and must accept whatever comes as the fruit of his thoughts and deeds.
If we do not have this knowledge, we cannot be happy; because nothing on this external plane of phenomena is permanent or dependable. He who is rich in the knowledge of the Self does not covet external power or possession.
Sufi-Islam view
Fana
Fana means annihilation in the way of merging with the Supreme Reality. There are three stages in Fana. They are:
Qurbe-Farid (nearness to obligation)
The seer acts as an instrument in the hands of god
Qurbe-Nawafil (nearness to superogation)
God becomes the instrument of the seer
Jama-Baynul-Qurbayn (the union of two nearnesses)
The seer merges with the essence of the Supreme Reality – beyond duality
Baqa
Baqa means the outer manifest world. The Kazis (clerics), and Umma (the people) remain at this stage, living according to the exoteric principles of the Shari’a. The Sufis however, cross the border of the Shari’a and reaches the stage of Fana. The Sufi recognizes the three great journeys. They are:
Sayr ILA LLah (journey towards Allah)
The seeker has to cross the two stages of Wahididyat and Wahdat – Divine devolution. The journey of Salik then ends in haqiqate-Muhammadi (the realization of Truth)
Sayr Fi-allah (journey into Allah)
The seeker melts into the essence of god – called Adiyat
Sayr ani ‘llah (journey from Allah)
It is a return to the manifest world in the light of realization of the Divine
We are intoxicated by ego-identity and must seek the sobriety of perfection in the realization that we and the Divine are one. This is achieved through Understanding, Wisdom, Justice and Compassion
“I have seen my Lord with the eye of my heart, and I said: “Who are you? He said” ‘You.”’
Mansur al-Hallaj (c. 858 - 26 March 922) was a Persian mystic, writer and teacher of Sufism. His full name was Abu al-Mughith al-Husayn ibn Mansur al-
The Kaatha Upanishad inspires us in chapter 3 Verse 14 to:
“Arise! Awake! Approach the great and learn. Like the sharp edge of a razor is that path, so the wise say - hard to tread and difficult to cross”
Verse 15 and 16 continue….
15. Having realised Atman, which is soundless, intangible, formless, undecaying and likewise tasteless, eternal and odourless; having realised That which is without beginning and end, beyond the Great and unchanging—one is freed from the jaws of death.
16. The wise man who has heard and related the eternal story of Nachiketa, told by Death, is adored in the world of Brahman.
The Nature of the Divine According to Sufism
La Illaha Il
No God is, only Allah is.
What then is ALLAH
1, AHAD – One alone, infinite, limitless.
Fa’aynamaa tuwalluu fa’samma waj-Hullaah (2:115)
“whichever side you turn there is the face of ALLAH”
laysa kamislihii shay’a (42:11)
“neither in macro plans nor in micro plans, there is nothing that compares with Hu or matches Hu”
SAMAD – The impervious whole, without parts.
LAM YULAD – Was not begotten, did not come into existence as the result of another being.
Allah is:
Hayy (the Alive)
Alim (the knowing, the conscious)
Mureed (the willful)
Qaadir (the Powerful)
Sami (the Attentive)
Basir (the Evaluator)
Qalim (the Meaningful, the Expressive)
Where God is mentioned in the Koran it is immediately followed by Allah, that is because the point is addressed to theists (mushrikun)
“They have not comprehended Allah with the comprehension that is due to Allah” (6:31)
“They have not comprehended Allah with the comprehension that is due to Allah” (6:31)
IbnArabi quotes a Muslim Hadith:
Man’arafa nafsahu faqad ‘arafa Rabbahu
A better understanding of the human ‘self’ leads to a proper concept of God.
Qaf 50:16 Walaqad khalaqna al-insanawanaAAlamu ma tuwaswisu bihi nafsuhu wanahnu aqrabuilayhi min habli alwareedi
It was We Who created man, and We know what dark suggestions his soul makes to him.For We are nearer to him than (his) jugular vein.
It was We Who created man, and We know what dark suggestions his soul makes to him.For We are nearer to him than (his) jugular vein.
“It is sorrow that guides us. As long as there is no sorrow, no passion, or no yearning love in a work, we will not strive for it. Without sorrow it remains out of reach”
Rumi, Fihi ma Fihi, 58, p.312
“If the ego (nafs) urges us to complain, do not complain, rather give thanks instead. This is the way of the Dervishes. When the mind wants to complain, do the opposite-give thanks. Exaggerate the matter to such a degree that you find within yourself a love of what repels you. Pretending thankfulness is a way of seeking the love of God.”
Rumi, Fihi ma Fihi 64, p366
“I choose words that suit the understanding and skill of the people. Consider the intelligence of the people as you talk to them.
Hadith quoted in Fahi ma Fahi, 24, p183
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