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The universe has a collective
consciousness. Every piece of sand, stars, satellites, animals, birds, insects,
humans, ginns and angels receive the feedback of life from a consciousness
which contains the absolute knowledge of the whole universe. In modern times we
can use the analogy of a computer that has all the information loaded into it.
Through
Muraqaba we are able to access that consciousness. One of the sources of
communication with that consciousness is sound. This sound is known in Sufism
as Haatif e Gaybi, which simply means the voice of the unseen world. This voice
runs through the universe all the time. Anyone who can achieve higher mental
concentration and is free of negative thoughts can not only hear it but can
even get answers to questions.
In the
universe, sound is what first and foremost that emerges. In the human senses,
the hearing is first to register. When hearing is activated then the sight is
able to focus on any given point. After that, the senses of touch and taste
develop. At this level, the circle is completed. In other words, whatever man
sees and feels are the extended features of the sound.
According to the Qur'an (Koran), in the
beginning the sound of "KUN"(to be) emerged and the universe with its
intricate detail came into being. However, at that moment the creatures had not
come into their senses. The Creator addressed
the created,
"Am
I not your Lord?"
This voice gave the created ones the
vision and the visionary senses were activated. With that, other senses
followed. The created recognized the Divine
after witnessing and realizing.
All
religions stress the importance of sound. It is stated in the Gospel (Injeel),
"God
said, let there be light and there was light."
In
Hinduism, the sound of "Ong" is considered the holiest of the holy.
Hindu mystics believe that whatever exists between the cosmos (akaush) and the
world (dhartiy) is the resonance of Om. According to them, a single voice runs
in the entire universe continuously. They called it Akaash Waany (cosmic
sound). Sufis also mention a hidden sound, which is referred as Saute
Sarmadi (Divine Voice). Through this voice, the Sufi Saints receive the
intuitive guidance.
The correct method for listening to the
Haatif e Gaybi is as follows:
1. Sit in the meditation style and put
cotton balls in your ear.
Then turn the focus to your inner self
and imagine a sound of one of the following.
Sweet
melody of ringing bells.
The
humming of honeybees.
The
sound of the waterfalls. As when the water hits the ground. Sound of flute.
When the student is able to maintain his
or her focus, then eventually that sound becomes gradually audible. In the
beginning, it comes in many forms and styles. Gradually words and sentences are
audible in that sound as well. Through that voice, mysteries and secrets are
revealed to the muraqib (student). Hidden events are foreseen and the line of
communication is established from above. When the student has achieved
excellence in this Muraqaba, he or she is able to converse with that voice and
ask questions.
The correct method of asking questions
with the Haatif Ghaybi: When someone achieves the level where they can hear the
Haatif e Gaybi, then involuntarily they receive the skill to ask questions and
get answers. However, the correct method is as follows:
Repeat your question once or twice, then
sit in a Muraqaba position, and turn your focus towards Haatif e Gaybi and
maintain that focus. Now stop repeating your question and focus only on the
Haatif e Gaybi.
Relative to mental focus and strength,
the students get their answers shortly in their mind.
TAFHEEM
(Wisdom):
The Divine Name of al-Aleem is
significant. Aleem means one who possesses knowledge and through its source all
branches of knowledge are transferred to humans. The base of all branches of
knowledge is the knowledge of the Divine Names (isma elahiya). Its first and
foremost display is called Tadjalli (Divine Light)*. Tadjalli is in fact a
mark, which contains within itself form and figure as well as movement. All the
tadjallis of these Divine Names (isma husna)
or attributes (shout elahiya) are marked inside the human spirit (ruh). These
marks are in fact a record or file. Just like any microfiche, human spirit
contains all the marks of the Divine Names (isma elahiya).
When
a person is able to activate the link of the Divine Name, alAleem, then they
are able to watch the Tadjalli of all the Divine Names (isrna husna). This
nisbat serves as a memory. Anyone trying to read that link during Muraqaba can
do so during the stages of idraak, vu rood or sha hood.
The way the Prophets of God and His
saints have access to that memory or stored information is known in Sufism as
Tarze Tafheem (Cognitive Mode). It is also referred as Sayr or Fatah. The
literal meaning of tafheem is to gain understanding through awareness or to
awaken it. From here through its Muraqaba, the knowledge of Divine Names (ibn
Ladani) and those creative formulas are revealed which is the basis of the
creation of this universe.
The
Muraqaba of Tafheem is done past midnight. The student tries to concentrate on
the Divine Name al-Aleem after emptying all the thoughts and imagining that he
or she has the connective link of the Divine Name al-Aleem. During the learning
period of al-Aleem the duration of wakefulness is increased besides practicing
the Muraqaba. During Tarze Tafheem, the maximum time allowed for sleeping
should not exceed two and a half hours in any twenty-four hour period. By being
awake most of the time the Divine Name al-Aleem is fully activated with all of
its energy. In the beginning most of the observation is witnessed when the eyes
are closed during Muraqaba. However, later it happens while the eyes are open.
When the vision appears with eyes closed it is referred as Varood, but when it
happens with open eyes, it is called Shahood.
SPIRITUAL
JOURNEY:
With
continued Muraqaba and through the attentive care of the spiritual master, the
Divine light stored inside the student is raised. This results in clearing the
mirror of consciousness. When this stage arrives the student embarks on a
never-ending spiritual journey. This journey has two stages. In the first stage,
he or she witnesses the events as if they were distant. Until he or she reaches
the Divine Throne (arsh elahii) and receives the Tadjalli of the Divine
Characteristic (sifaat elahiya). This style of observation is known in Sufism
as Sayr Afaaq(Heaven's Journey).
When this journey is completed and the
student receives God's enlightenment, then the journey of Inner (infas) starts.
At this stage the observation and revelation
reveals in such a way that the student sees the entire cosmos in his or her
Point of Essence (nugta dhat) and the outward appears within. Sufis called this
style of observation SayrAnfas (Journey of Self). At the height of this level,
the Gnostic (arif) sees God beyond the Divine Throne in the form of Tadjalli.
The following two verses of the Qur'an (Koran) points to the Sayr Anfas:
"And
He lives in your nafs, couldn't you see?" "Soon We will show them our
signs in Anfas and in Afaaq, until the Truth is revealed to them."
(Chapter25 verses)
When
someone reaches the level where his or her inner vision is activated then they
are given the Muraqaba to imagine the entire cosmos is a mirror in which the
Divine Lights are being reflected. Through this imagination, SayrAfaagi begins.
In the later stage, the student is given the Muraqaba to imagine that they
themselves are mirrors in which the Divine Light and attributes are shining.
This imagination begins the Sayr Anfas. At the height of this journey or stage,
the mirror within is also negated so as to access the Divine Essence (dhat
elahii).
There is another method in which the
student imagines a bond and connection existing between his or her heart and
the Divine Throne. From here, the student gradually reaches the Divine Throne.
In the next stage he or she during Muraqaba and otherwise imagines these verses
of the Qur'an (Koran) covering thems:
"He liveth with thee, wherever thou
art" "He is closer to your vein."
"He
is inside your Nafs, Can't you see?"
MURAQABA
OF HEART (galb)
According
to Sufism, the universe is like a circle (chakra) in a dimension, meaning that
everything that exists in this universe is contained in a circle (chakra).
This enclosure of the cosmos in a single circle (chakra) is like a microfiche
that contains all the pictures and facts in a small space. In the same sense,
in this cosmic circle (chakra) all that exists is marked or contained. When
this circle (chakra) activates, it extends into the outward universe. The other
analogy would he that of it seed of a
tree. That tiny seed, which is nothing but a circle, contains its entire
history, leaves, flowers, fruits, branches and the future generation of that
tree. That same seed eventually becomes the tree. in Sufism, that circle that
contains the entire cosmos is referred as gaib (heart), fawwad, or nafs vahida.
The method of entering the depth of that
circle (chakra) through Muraqaba of Heart is as follows:
By
following the directions of your spiritual master (murshid) close your eyes and
look inside your heart and through the imaginative vision, see that there is a black
circle (chakra) in your heart. After some time the image will form. At that
point, let your mind enter the depth of that circle (chakra). What you see
inside the realm of that circle (chakra) is proportional to the depth that
occurs.
MURAQABA
OF UNITY (tawheed)
When
we study any movement occurring in the universe, we find they all have rhythm,
a certain discipline. Because of that cosmic discipline, all relative
functions are well organized also. For example a child is born in a fixed
proportion and structure and then with a fixed timetable grows into an
adolescent, then an adult and then into old age. Plants and other creatures are
also living with fixed formulas. Every movement of stars and satellites is
dependent on the specific system of gravity. The number of stars that are
destroyed is almost the same as the new ones that are created. Nature takes
care of all the needs of the creatures before after their birth. Water
converts into vapors that form clouds in the atmosphere and the same clouds unload
all that moisture in the form of rain. This water is essential for preserving
life. The extra water that falls during rainfall is either absorbed by the land
or is added to the bayous and river and eventually flows into the ocean.
These
examples show there is an order in the Universe. The true reason for that is
the single mind or unit that is behind this control. Through this mind all the
units of the universe are functioning. This reality is called the Unity of
Works (tawheed ifaali). This means there is a unity that exists in all the
roles.
On
whomever the Unity of Works is revealed, he or she is able to watch that behind
the luminary world there exists a being, which is the controlling authority of
the hidden world. The shadow of that hidden world is this universe. That person
is able to see the relativity of one movement with the other. Meaning the
person becomes aware of the relationship of two different movements. He or she
can relate the source of any movement with the mind that is controlling the
universe.
During the Muraqaba of Unity, the
student imagines there is a unity in the cosmos. That unity is in fact a Light
that is enveloping the entire universe.
MURAQABA
OF NEGATION (la)
La in Arabic means no or negative. La is
also the name of the lights emitting from one of the Divine Characteristics, a
characteristic that we can analyze in humans. This characteristic is the
unconscious. Usually unconscious is referred as the basis of those actions the
human consciousness is unaware of. If we pay all of our attention to any on
that basis with all of our mental strength that we could not understand or even
when we grasp it, its meaning appears in our brain merely as a negative (la).
Meaning we only regard it as negative.
Every rule of origin is the same, that
is when we discuss or in our mind try to understand the origin of anything, the
first thing that appear in the depth of our imagination is negation. In other
words, in the beginning we are only aware of the void or nothingness.
When
we get aware of anything even if it is the awareness of ignorance, it is
awareness nevertheless. Every awareness is a reality. Therefore, we are bound
to call the awareness of ignorance knowledge as well. In Sufism the awareness
of ignorance is known as knowledge of "la" and the awarenace of
knowledge is referred as knowledge of "ilia".
The Divine lights of "la" are
those Attributes of God that introduce us to the Oneness. After recognizing the
Divine Lights of La the Gnostic's mind becomes fully aware of the concept of
Oneness or Unity (tawheed). This is the first point through which a Sufi or
Gnostic takes a step into the God-consciousness.
In the beginning of that step, he or she
gets acquainted with his or her own self. Though after searching for themselves
they could not get hold of it; which brings them to the correct awareness and
realization of God consciousness (ma ar(a). This is the station which is
commonly referred in Sufi text as fana (annihilation).
Through
the Muraqaba of la the mind becomes aware of the workings of the Saints, Khidr
and Angels and is able to communicate with them. One ability of La is that it
translates the meaning of the cryptic messages of Khidr, Saints of Takveen, and
Angels into the language of the Gnostic into his or her hearing. Gradually a
full line of communication is developed and with the help of Angels, numerous
hidden affairs are revealed.
During the Muraqaba of "la"
the eyes must be closed as much as possible. That is why a soft handkerchief or
small towel is wrapped over the eyes to apply a little pressure to the eyes.
During the Muraqaba the Gnostic puts the mind into the depth of his or her own
self by moving away from all thoughts and imaginations. The aim is to achieve
thoughtlessness by recognizing ignorance in their thought.
MURAQABA
OF VOID
The
Muraqaba of Void is the subbranch of the above mentioned Muraqaba. During this
Muraqaba, the student imagines those conditions that reflect void or
nothingness. His or her focus is the realm where there is nothing. No humankind,
no trees, no animals and no sound. With no time and no space, they even feel
themselves as nonexistent. In the beginning it is quiet difficult to imagine.
Because under normal circumstances no one goes through a condition in which
there is a negation. Keeping this in mind, the Muraqaba of Void is given
systematically. The idea is to familiarize the student first with the
reflection of void instead of the total void. For example:
The
student imagines a desert or empty plateau where there is total silence
and everything is motionless. In Sufism this Muraqaba is also known as Muraqaba
Barn i (land).
The
student imagines that in a wide ocean whose water is still, the student is
immersed in it. This Muraqaba is known as Muraqaba Bahr(ocean). The
student imagines that he or she no longer exists, only God is present.
These imaginations are not difficult to
form and when these levels are passed then the Muraqaba of Void is given to
practice.
Through
the Muraqaba of Void, the student goes through the states which are contrary to
the consciousness state of mind. When consciousness state becomes dormant then
the subconscious state takes over. It is imperative to note that void does not
mean a world where nothing exists; it simply means a world which can
only be explored through the subconscious.
MURAQABA OF `fana (ANNIHILATION):
When
someone starts writing an essay the first thing that usually comes to his or
her mind is the topic. At this point, the mind does not have the contents and
details of that topic. However, when that person takes the pen (or keyboard)
and activates the mind then the details of that essay start to form. Whatever
he or she writes exists in their subconscious before. From that storage the
contents take the form of words. In that essay, there is nothing that does not
exist in that person's subconscious in the form of the content and meaning of
the subject matter.
If
this did not exist then the essay would not have been able to take the
form of words. Therefore, there are three stages in this writing process. The
first stage is the one where the content of the essay exists in unwritten
form; the second, where it is transformed into words; and third, where the pen
writes down those words on the paper and therefore gives it a material form.
Just as the essay has three forms and it
takes three stages to reach its final ge,
all outward phenomena exist in three spheres. Any existence orovement whether it belongs to past, present or future is not
outside these three spheres. This could further be explained by the example of
an artist. This artist makes a painting of an eagle on a canvas. If he wants
to paint another painting of the same bird, he can. The reason is because the
forms and figure of eagle is stored in his mind. What displays on the canvas is
merely a reflection of that. The picture does not. He can make as many
paintings as he wants; however, the knowledge of that bird never leaves his
mind.
Any
knowledge, any movement, any phenomenon wherever it exists in the meaningful
form is called the Realm of Allegory (a 'lam mithaal). In this realm, every
display consists of form and figure, which is visible to the spiritual eye.
When a man tries to learn these figures through Muraqaba then his consciousness
is able to gain knowledge of these figures. In these figures lies the event of
the future, which shows according to their schedule.
To
learn the Realm of Allegory, Muraqaba of fana is given:
The
student after closing his or her eyes imagines that all the signs of their life
are wiped out and there exists only in the form of a point of light. They try
to force the idea into their mind that they are free from their self and are
now connected only with the world whose boundary contains the events from the beginning of the time (a'zal) to the end time(ab ed).
The more a person practices the Muraqaba
the deeper the reflection of the Realm of Allegory is revealed to his or her
mind. Gradually its meaning is also transferred into their consciousness.
MURAQABA, DEVINE NAMES
When
we discuss something or someone, we describe its characteristics. Without
describing the attributes, it is not possible to explain anything that exists.
The collection of certain characteristics is what we call a thing. When we
describe the material forms, we say whether it is solid or liquid or gas. A
certain color is dominant in it. So-and-so chemicals are part of it, whether
that thing is round or square or of any other shape.
Everything is given a name and it is the
name alone that represents a particular characteristic of any given thing. For
example, when we say water, we mean that liquid that is used to quench the
thirst. However, we know that it can be used for other purposes as well.
When we say water then the person
hearing that word recognizes the characteristic or the meaning of water.
Therefore when we say pen, we mean the thing that is used for writing.
This suggests collection of attributes (sifiiat) is usually shown as a symbol.
This symble can be given a name. According to Sufism the Universe is the
collection of the attributes. The common organization of the attributes is
responsible for creation. Spiritualists have viewed the attributes in the depth
of creation and have given them various names.
Prophets
of God received the knowledge of attributes through revelation (vahi).
According to them the characteristics that are functional in this universe are
the Divine Attributes (sifaat e'lahiya). The difference is that these
characterics exists in the Divine Essence (dhat) in their entirety and the
created forms have only gotten part of it. For example, God has sight, meaning
that vision is characteristic of God and the created have also:vision. God can
hear and so does the creation. God has said that among the creators He is the
best creator. On the other hand, that God is more merciful than any other. is.
In other words, any characteristic that God has is not only supreme in quality
but also limitless, whereas creatures have those same characteristic in a
limited fashion.
NAME OF DIVINE ESSENCE (dhat)
The
Divine name of Essence (dhat) meaning Al-Lah has a special significance. That
is why Sufis recommend Muraqaba of the Name of Essence in order to create a
link and to watch the divine Light of that name. "
This
whole universe is based on the fact that it belongs to a single Being, meaning
He is the only Lord of all the creatures. Due to this Reality all creatures are
aware of one another and are in the service to one another. If this universe
had not belonged to a single Being, then there would not have been any link
between the creatures. This Lord of the Universe is called Al-I.ah and in the
Divine Names this is the Name of Essence. Other names show the Divine Attributes.
In the name of AlLah a certain Light is hidden which reveals the creativeness
and the sovereignty. Through this Light, a person is able to see the
foundation of the Universe, because creativity and sovereignty are extended to
all the creatures.
In the Muraqaba the
students imagine that in their heart the Name of Essence Al-Lah is written in
luminary letters and its rays are all over the body of that student. Therefore
the deeper the imagination is formed, the higher the Gnostic sees the entire cosmos
immersed in the light of Divine Name of Essence. At its height, God's
characteristic of Creation and Sovereignty is revealed in his heart.
KHWAJA SHAMS-UD-DEEN AZEEMI
In the current information age, the very question of what Man
is, and to what extent his abilities
go, has gained prominence. Metaphysical knowledge tells us
that Man is not just a mass of muscles and bones but in fact is a living
universe or microcosm (a'lam asghar) itself. His life is primarily relying on
information. As a matter of fact his life is nothing but a collection of
thoughts and imagination. His every movement is influenced by information and
thoughts. Every human achievement is circled around the unseen world of
cognition, imagination and creative thoughts. By giving new meaning to this
idea, Man creates and invents new things out of nothing.