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Sufi mysticism

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E ven if you do not reach His Essence, yet His remembrance has numerous effects upon you. You actualize tremendous benefits by invoking Him.




Islam / Sufism 3321 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 158, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







H is Name is the Spirit of spirits, His invocation the ruby of the mines. His love is in the soul, He is both our refuge and our hope. When I mention His Name, good fortune arrives; then the Name becomes the Named -- without duality, without hesitation.




Islam / Sufism 3320 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 159, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







L et go of thought and bring it not into your heart, for you are naked and thought is an icy wind. You think in order to escape from torment and suffering, but your thinking is torment's fountainhead. Know that the bazaar of God's Making is outside of thought…




Islam / Sufism 3319 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 256, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







S o behead your selfhood, oh warrior! Become selfless and annihilated, like a dervish!




Islam / Sufism 3318 | 
the Sufi Path of Love: The Spiritual Teachings of Rumi, p. 188, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







M an is like a bow held in the hand of God's Power. God employs him in various tasks. In reality, the agent is God, not the bow. The bow is an instrument and a means. But for the sake of the maintenance of the world it is unaware and heedless of God. Tremendous indeed is the bow that becomes aware of the Bowman's hand!




Islam / Sufism 3317 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, pp. 58-59, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







C oncern yourself not with the thief-like ego and its business. Whatever is not God's work is nothing, nothing!




Islam / Sufism 3316 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 33, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







F or those who realize that everything is from God, everything is the same.




Islam / Sufism 3315 | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 58, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 







P overty is not for the sake of hardship. No, it is there because nothing exists but God… Poverty unlocks the door -- what a blessed key!




Islam / Sufism 3314 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 188, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







B rother, stand the pain. Escape the poison of your impulses. The sky will bow to your beauty, if you do.




Islam / Sufism 3313 | 
The Essential Rumi, p. 62, Trans. Coleman Barks with John Moyne. New York: HarperCollins Publishers, 1995 







W hat sort of Beloved is He? As long as a single hair of love for yourself remains, He will not show His Face… You must be completely repelled by yourself and the world and be your own self's enemy… So when our religion resides in a person's heart, it stays right there until it takes his heart to God and separates it from everything unworthy.




Islam / Sufism 3312 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 215, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







S ome one asked, "What is the Way?" I said, "This way is to abandon desires."

Oh lover of the King! Know that your way is to seek the pleasure of that Generous Lord. When you seek the Beloved's desire and pleasure, seeking your own desire is forbidden.





Islam / Sufism 3311 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, pp. 216-217, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







A ll the hopes, desires, loves, and affections that people have for different things -- fathers, mothers, friends, heavens, the earth, gardens, palaces, sciences, works, food, drink -- the saint knows that these are desires for God and all those things are veils. When men leave this world and see the King without these veils, then they will know that all were veils and coverings, that the object of their desire was in reality that One Thing… They will see all things face to face.




Islam / Sufism 3310 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 201, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







I n a human being is such a love, a pain, an itch, a desire that, even if he were to possess a hundred thousand worlds, he would not rest or find peace. People work variously at all sorts of callings, crafts, and professions, and they learn astrology and medicine, and so forth, buth they are not at peace because what they are seeking cannot be found. The beloved is called dilaram because the heart finds peace through the beloved. How then can it find peace through anything else?




Islam / Sufism 3309 | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 66, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 







D esire for the world has deprived man of the Object of his desire.




Islam / Sufism 3308 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 36, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







N ow some men have followed the intellect to such an extent that they have become totally angels and sheer light. They are the prophets and saints…

In some men sensuality has dominated their intellects, so that they have totally assumed the properties of animals.

And some men have remained struggling. They are that group who feel inside themselves a suffering, a pain, a distress, a longing. They are not satisfied with their lives. These are the believers. The saints are waiting to bring the believers into their own houses and make them like themselves. And the satans are also waiting to drag them down toward themselves to the lowest of the low (Koran 95:5).





Islam / Sufism 3307 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 86, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







T he intellect and the ego, are very necessary for the manifestation of good and evil. Day and night in this abode of dust these two necessary beings are in war and altercation. The {ego} always desires the necessities of the household -- reputation, bread, food, and position… The ego sometimes displays humility and sometimes seeks leadership to remedy its plight.




Islam / Sufism 3306 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 165, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







T he intellect is luminous and seeks the good. How then can the dark ego vanquish it? The ego is in its own bodily home, and your intellect is a stranger; At its doorstep, a dog is an awesome lion.




Islam / Sufism 3305 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 35, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







W ho knows his soul knows his Lord.




Islam / Sufism 3304 | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 59, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 







T his ego is hell, and hell is a dragon not diminished by oceans of water. It drinks down the seven seas, yet the heat of that manburner does not become less. It makes a morsel out of a world and gulps it down. Its belly keeps shouting: Is there any more?




Islam / Sufism 3303 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, pp. 89-90, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







M an is called a rational animal; therefore, he is two things. What feeds his animality in this world is passion and desire; but the food for his essential part is knowledge, wisdom and the vision of God. Man's animal nature avoids the Real, and his human nature flies from this world. One of you is an unbeliever, and another of you is a believer. (Koran 64:2).




Islam / Sufism 3302 | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 59, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 







I have lived on the lip of insanity, wanting to know reasons, knocking on a door. It opens. I've been knocking from the inside!




Islam / Sufism 3301 | 
The Essential Rumi, p. 281, Trans. Coleman Barks with John Moyne. New York: HarperCollins Publishers, 1995 







I ntellect is good and desirable to the extent it brings you to the King's door. Once you have reached His door, then divorce the intellect! From this time on, the intellect will be to your loss and a brigand. When you reach Him, entrust yourself to Him! You have no business with the how and the wherefore. Know that the intellect's cleverness all belongs to the vestibule. Even if it possesses the knowledge of Plato, it is still outside of the palace.




Islam / Sufism 3300 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 222, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







Y ou seek knowledge from books. What a shame! …
You are an ocean of knowledge hidden in a dew drop…





Islam / Sufism 3299 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 64, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







S omeone was saying: "I have studied so many branches of knowledge and mastered so many concepts; yet I still do not know which concept in man will abide forever. I have not discovered it yet."

If it could be known by means of words, there would be no need for the annihilation of individual existence or for so much suffering. You must strive to rid yourself of your own individuation before you can know that thing which will remain.





Islam / Sufism 3298 | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 203, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 







T hat intellectual warp and woof keeps you wrapped in blindness.




Islam / Sufism 3297 | 
The Essential Rumi, p. 66, Trans. Coleman Barks with John Moyne. New York: HarperCollins Publishers, 1995 







H is mental questionings form the barrier. His physical eyesight bandages his knowing. Self-consciousness plugs his ears.




Islam / Sufism 3296 | 
The Essential Rumi, p. 256, Trans. Coleman Barks with John Moyne. New York: HarperCollins Publishers, 1995 







A ll of these are symbols -- I mean that the other world keeps coming into this world. Like cream hidden in the soul of milk, No-place keeps coming into place. Like intellect concealed in blood and skin, the Traceless keeps entering into traces. And from beyond the intellect, beautiful Love comes dragging its skirts, a cup of wine in its hand. And from beyond Love, that indescribable One who can only be called That keeps coming.




Islam / Sufism 3295 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 197, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







A ll creatures, day and night, make manifestation of God. Some of them know what they are doing and are aware of their manifesting, while others are unaware. However it may be, God's manifestation is confirmed.




Islam / Sufism 3294 | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 184, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 







W e and our existences are nonexistences. Thou art Absolute Existence showing Thyself as perishable things.




Islam / Sufism 3293 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 24, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







I swear that ever since the first day You brought me back to life,
The day You became my Friend,
I have not slept --
And even if You drive me from your door,
I swear again that we will never be separated--
Because You are alive in my heart.





Islam / Sufism 3292 | 
Doorkeeper of the heart : versions of Rabia. Trans. Charles Upton. Putney, Vt.: Threshold Books, 1988, p. 51 







O God,
You know that the only thing I want in this life
Is to be obedient to Your command.
Even the living sight of my eyes
Is service at your court.





Islam / Sufism 3291 | 
Doorkeeper of the heart : versions of Rabia. Trans. Charles Upton. Putney, Vt.: Threshold Books, 1988, p. 25 







W hen certitude about God Most High does occur in the heart…the heart becomes tranquil through the Majesty of God; then it abstains from what is other-than-God. So, it stands weak and is compelled to cry out to God for help. Then He who responds to the necessitous when they cry out to Him, responds to it. That radiant light settles into the heart and the darkness of preoccupation with what is other-than-God is extinguished therewith. Then the reality of the Realm (al-Malakut) becomes visible to it, and that is what Harithah meant when he said to the Messenger of God: "It is as if I see the Throne of my Lord distinctly." And the Messenger of God said, "The Light of God Most High is faith in one's heart."




Islam / Sufism 3290 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 150 







W hosoever perseveres in the invocation will find that lights come to him constantly and that the veils of invisible things are lifted from him.




Islam / Sufism 3289 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 94 







W hen the invocation descends into the heart, if there is darkenss within, it illuminates it; and if there is already light, the invocation increases the light and intensifies it.




Islam / Sufism 3288 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 69 







I nvoking removes darkness and brings forth radiant lights.




Islam / Sufism 3287 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 77 







W hosoever is determined to seek guidance and follow a path of right conduct must search for a shaykh from amongst those who have realization, one who follows a path methodically, who has abandoned his passions, and who has firmly established his feet in the service of his Lord.




Islam / Sufism 3286 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 94 







T he reality of the invocation is when the Invoked takes possession of the heart, and He is One. Separation and multiplicity exist before that for as long as the invoker is in the station of invoking with the tongue or with the heart.




Islam / Sufism 3285 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 117 







I nvoking the letters of God's Name without presence of mind is invocation of the tongue; invoking with presence of mind is invocation of the heart; and invoking with an absence of self-awareness because of absorption in the Invoked is the invocation of the Self -- this is the hidden invocation!




Islam / Sufism 3284 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p 51 







T he sign of the invocation's reaching the innermost Self is the absence of the invoker from both the invocation and the Invoked. The invocation of the Self is ecstacy and drowning in it. Amongst its signs is that when you quit the invocation, it does not quit you. That is the exaltation of the invocation in you that rouses you from absence of mind to presence of mind. It's spiritual lights never disappear…




Islam / Sufism 3283 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, pp. 47-48, 50 







W henever there remains any support for the ego within, even if it be only an atom's weight, then you are pretentious and have a devil who leads you astray.




Islam / Sufism 3282 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 101 







I t is impossible that this gnosis resulting in the heart should be achieved by man for any other purpose than to obey God, love Him, and worship Him. This gnosis should be sought for the sake of God, not for any other reason whatsoever, unlike the remaining external acts of devotion, {which can be} performed for other worldly interests, such as hypocrisy, praise, and commendation.




Islam / Sufism 3281 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 159 







W hen the heart becomes empty, the mimbar of the Divine Oneness is placed therein and the sultan of gnosis sits upon it.




Islam / Sufism 3280 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 90 







I f a tablet is not wiped clean of it's figures, nothing can be written upon it. A single heart cannot serve as the place for two things, let alone for several things. If the heart is filled with the forms of sensory perceptions, it is rare that it would perceive the meaning of Allah, even if one were to say Allah a thousand times. When the heart is empty of all that is other-than-God, if one uttered Allah only once, one would find such bliss that the tongue could not describe.




Islam / Sufism 3279 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 92-93 







T he soul is neither from the East of the world of pure spirits, nor from the West of the world of material bodies. It is of three types: the one that incites to evil; the self-blaming one; and the recollected one.

The soul that incites to evil (an-nafs al-ammarah bi's-su') is that which inclines to physical nature and commands one to engage in sensual pleasures and carnal appetites. It draws the heart toward the lowest region and is the abode of iniquity and the source of blameworthy morals and evil deeds. It is the soul of the masses. It is tenebrous; and for it, the invocation is like a lamp lit in a dark house.

The self-blaming soul (an-nafs al-lawwamah) is that which is illuminated by the light of the heart to an extent commensurate with its degree of wakefulness from the slumber of forgetfulness. It is vigilant and begins by correcting its state, which wavers between the Divinity and creatures. Every time something bad issues forth from the self-blaming soul by virtue of its dark nature and character, the light of divine admonition suddenly comes upon it, and it starts blaming itself. The soul repents of its errors, asking God's pardon and returns to the door of the Forgiving, the Merciful…

… the self-blaming soul perseveres in invoking and turning to God in repentance until the power of the invocation triumphs over all those things and expels them. Then the soul approaches peacefulness and does not cease to gather furnishings for the house until the house is adorned with all kinds of praiseworthy things and is thereby made lustrous. The house is then suitable for the descent of the Sovereign Lord into it. When the Sovereign Lord descends into the soul and the Truth is revealed, the soul becomes recollected.

The recollected soul (an-nafs al-mutma'innah) is the one whose enlightenment is brought about by the light of the heart until it is stripped of blameworthy attributes and takes on praiseworthy virtues. Then it turns in the direction of the heart completely, following it in its ascent to the regions of the world of Holiness (`alam al-quds) far above the world of impurity, diligent in acts of obedience and tranquil in the presence of the "Exalter of ranks" until its Lord addresses it by His words: "But, ah! Thou soul at peace! Return unto thy Lord, content in His good pleasure! Enter thou among My servants! Enter thou My Garden!"





Islam / Sufism 3278 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, pp. 52-53 







I n everything there is a sign that points to the Oneness of Him.




Islam / Sufism 3277 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 142 







Y our Saying "God is Most Great" does not mean that He is greater than something else, since there is nothing else alongside of Him, so that it could be said that He is greater than it… Rather, the meaning of Allahu Akbar is that He is much too great to be perceived by the senses or for the depths of His Majesty to be reached by reason and logic, and indeed, that He is much too great to be known by an other-than-Him for truly, no one knows God but God.




Islam / Sufism 3276 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 119 







H is faith is no longer of any use to him. In fact his faith is only useful so long as he is veiled and has not obtained direct vision and evidence… When that which was hidden becomes evident, when that of which he was merely informed is directly seen, the soul no longer derives any profit from that which it believes but only from that which it contemplates and sees. The states, the intentions, the goals which he had druing the phase of faith are transformed. This transformation should be understood as purely inner. As to the exterior of this being, it is not modified even an iota. He continues to behave in a way which is acceptable to the sacred Law and commendable according to customs and natural law, engaging in the activities which conform to his situation and his rank among his fellow men.




Islam / Sufism 3275 | 
Kitab al-Mawaqif 172, p.72,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







I f the divine Mercy grants him the knowledge of himself, then his adoration will be pure; and, for him, paradise and hell, recompense, spiritual degrees and all created things will be as though God had never created them. He will not accord them any importance, nor will he take them into consideration, except to the extent that it is prescribed by the divine Law and Wisdom. For then he will know Who is the sole Agent.




Islam / Sufism 3274 | 
Kitab al-Mawaqif 4, p. 38-39,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







B ut, in conformity to His wisdom it was right that afterwards the Prophet should be sent back form the vision of pure Unity and that he should return… toward the separative vision. For, He created man and jinn only that they should worship Him and know Him -- and, if they remained at the degree of pure Unity, there would be none to worship Him. In this separative vision, the Worshipped and the worshipper, the Lord and the servant, the Creator and the creature are again perceived.




Islam / Sufism 3273 | 
Kitab al-Mawaqif 253, pp. 176-177,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 
The first "station of separation" corresponds to the state of the ordinary man who perceives the universe as distinct from God. Starting from here, the initiatic itinerary leads the being first to extinction in the divine Unity, which abolishes all perception of created things. But spiritual realization, if it is complete, arrives afterwards at the "second station of separation" where the being perceives simultaneiously the one in the multiple and the multiple in the one. (footnote 57, page 205)







T he pleasure and the love of God for His creatures constitute the original state. His pleasure and love are the means by which He has brought His creatures into existence and are the cause of that bringing into existence. He who knows that he possesses neither being nor act rediscovers himself in that original state of pleasure and divine love.




Islam / Sufism 3272 | 
Kitab al-Mawaqif 180, p. 43,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 





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