World  religious, traditional and philosophical  Heritage



Sufi mysticism

Onelittleangel > Islam > Sufism
295  quote(s)  | Page 3 / 6





I n the same way, when there is the state of extinction (fana') -- which the men of the way also call "union" (ittihad) -- the worshipper and the Worshipped, the Lord and the servant, disappear together. If there is no worshipper, there is no Worshipped; and if there is no servant, there is no Lord. For, when two terms are correlative, the disappearance of one necessarily brings about the disappearance of the other, and therefore they disappear together.




Islam / Sufism 3271 | 
Kitab al-Mawaqif 215, p. 100,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







T he divine Reality, when it "combines" with the creatures in a strictly conceptual mode, is hidden to the eyes of the spiritually veiled, who see only the creatures. Conversely, it is the creatures that disappear in the eyes of the masters of the Unicity of contemplation(wahdat al-shuhud), for they see only God alone. Thus, both God and the creatures hide the other…




Islam / Sufism 3270 | 
Kitab al-Mawaqif 215, p. 100,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







H is light spreads out and this operation expresses nothing other than the ordered unfolding of His attributes over the non-being. What is called "the possibles" are those things which show themselves capable of receiving that light and those which are called "the impossibles" are those which are unable to receive the light. It is to just this that the Prophet -- upon Him be Grace and Peace! -- alluded when He said, "Allah created the creatures in the darkness, then He sprinkled them with His light. Those who were touched by some of this light are on the good way; and those who failed to be touched by it are astray."




Islam / Sufism 3269 | 
Kitab al-Mawaqif 287, p. 86,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







G od has stolen my [illusory] "I" from me and has broght me near to my [real] "I" … The colors have returned ot the pure primoridal white. The voyage has reached its end and everything other than Him has ceased to exist. All attribution, every aspect and all relation being abolished, the original state is re-established.




Islam / Sufism 3268 | 
Kitab al-Mawaqif 7, p. 29,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







T here are two kinds of death, the death which is inevitable and common to all beings, and the death which is voluntary and particular to certain ones of them only. It is the second death which is prescribed for us in the words of the Messenger of Allah: "Die before you die." The resurrection is accomplished for him who dies this voluntary death. His affairs return to God and they are but one. He has returned to God and he sees Him through Him. As the Prophet said -- on him be Grace and Peace! -- according to a tradtion reported by Tabarani, "You will not see your Lord before being dead" and that is because, in the contemplation of this dead-resurrected one, all creatures are annihilated, and for him only one thing exists, one Reality only. Whatever will be the lot of the believers in their posthumous states is prefigured in one degree or another in this life for the initiates. The "return" of things -- considered in relation to [the diversity of] their forms -- to Allah and the end of their becoming, expresses only a change of cognitive status and not at all a modification of the reality. For him who dies and achieves the resurrection, the multiple is one, by reason of its essential unity; and the One is multiple, by reason of the multiplicity in Him of relations and aspects.




Islam / Sufism 3267 | 
Kitab al-Mawaqif 221, pp. 51-52,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







O h, you who believe! Fear Allah, and seek a means of access to Him, and struggle on His way; perhaps you will succeed! (Koran 5:35)
Commentary: … God commands believers to practice the fear of Him. This corresponds to what is called… the "station of repentance" which is the basis of all progress on the Way and the key which permits one to arrive at the "station of realization"…

After that God says to us: "And seek a means of access to Him"… The means is a (spiritual) master whose initiatic lineage (nisba) is faultess, who has a veritable knowledge of the Way, of the deficiencies which obstruct it and the illnesses which prevent the arrival at Gnosis; and who possesses a proven science of healing, and of the temperaments and dispositions and their appropriate remedies. There is absolute unanimity among the People of Allah on the fact that, in the Way toward Gnosis, a "means of access", that is to say, a master, is indispensable. Books can in no way take the place of a master, at least from the time that supernatural inspirations (al-waridat), illuminations of theophanies (bawariq al-tajalliyyat) and spiritual events (al-waqi'at) begin. When that happens, it becomes necessary to explain to the disciple what in all that should be accepted or rejected; what is sound and what is tainted. However, at the beginning of the Way he can be satisfied with books which deal with pious behaviour and with spiritual combat in its most general sense.

"And sturggle on His Way": this is an order to do battle after having found a master. It is a matter of a special holy war (jihad), which is carried out under the command of the master and according to the rules which he prescribes. One cannot have confidence in a spiritual combat carried on in the absence of the master, except in very exceptional cases… The dispositions of beings are varied, their temperaments are very differnt one from another and something which is profitable for one can be harmful for another.





Islam / Sufism 3266 | 
Kitab al-Mawaqif 197, pp. 49-50,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







W hoever adores Allah through the fears of the fires of hell or in order to gain Paradise, whoever invokes Him in order that his share in the goods of the world be enlarged, or so that people should turn their faces toward him in order that he be glorified, or to avoid the evil which an oppressor afflicts upon him; or further, if he has heard a hadith of the Prophet according to which he who accomplishes a certain pious work, or recites a certain invocation, will receive from God some recompense -- whoever does this, his adoration is tainted, and it will not be acceptable to God except by virtue of His grace and of His generosity…

God said, "Whoever hopes to encounter his Lord, let him do pious works and, in the adoration of his Lord, not associate any being with Him." (Koran 18:110) The things which I have mentioned are the "beings" which are associated with God. Now, God is, of all those that are associated in adoration, the One who absolutely transcends all association. That is why He prescribed to all His servants that they adore Him with a perfectly pure faith which implies the desire for no other recompense than His face…





Islam / Sufism 3265 | 
Kitab al-Mawaqif 4, pp. 37-38,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







H e who looks with his finite eye only sees finite things -- bodies, colors or surfaces. He who looks with the eye of his hidden spirit sees the hidden things -- spiritual beings, forms of the world of the absolute Imagination, jinns -- all of which are still only created beings and therefore veils. But he who looks with his face, that is to say, his secret (sirr), sees the face which God has in each thing; for, in truth, only Allah sees Allah, only Allah knows Allah…




Islam / Sufism 3264 | 
Kitab al-Mawaqif 149, pp. 105-107,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







T urn your face toward the sacred Mosque (Koran 2:144,149,150)
Commentary:This means: "Turn the [divine] face which is particular to you"…

This face is the secret (sirr) through which your spirit subsists… It is the source of man's being and the command [formulated in the verse] is in reality concerned with this. God … does not consider your exterior form but only your heart -- which is the "divine face" proper to each of you, and it is this "divine face" which, in you, "contains" God even though His sky and His earth cannot contain Him… He who turns (toward the sacred Mosque} with his body alone, without also turning this face, has not truly turned…





Islam / Sufism 3263 | 
Kitab al-Mawaqif 149, pp. 105-107,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







E verything which is other than Allah is "hidden" in non-being, even if it appears to spiritually veiled beings to be endowed with existence. But the sage does not concern himself with what is non-being and does not make it the aim of his acts.




Islam / Sufism 3262 | 
Kitab al-Mawaqif 4, p. 38,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







T urn your face toward the sacred Mosque (Koran 2:144,149,150)
Commentary: The word "sacred" means that a heart wich has not desengaged itself from the sphere of the soul and the sphere of created beings is forbidden to penetrate into this place… "Wherever you are, turn your face" [toward the sacred Mosque] means, "Wherever you are, in the accomplishment of works of worship or in the ordinary acts of life, contemplate Him -- in what you eat, in what you drink, in him or her whom you marry, always knowing that He is at once the Contemplator and the Contemplated…





Islam / Sufism 3261 | 
Kitab al-Mawaqif 149, pp. 105, 107,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







T hen God -- may He be exalted! -- said to me, "What are you?" I replied, "I am two things, according to two different relations. With respect to You, I am the Eternal, forever and ever. I am the necessary Being who epiphanizes himself. My necessity proceeds from the necessity of Your essence and my eternity from the eternity of Your knowledge and Your attributes.

"With respect to me, I am pure non-being who has never breathed the perfume of existence, the adventitious being who remains nonexistent in his adventitiousness. I only possess being so long as I am present with You and for You. Left to myself and absent from You I am one who is not, even while he is (fa-ana mafqud mawjud)."





Islam / Sufism 3260 | 
Kitab al-Mawaqif 30, pp. 77-78,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







T he sun symbolizes the Lord -- may He be exalted! -- just as the moon symbolizes the servant. Their "conjunction" symbolizes the degree of the "union of the union" (jam' al-jam'), which is the ultimate degree, the greatest deliverance and the supreme felicity; and consists in seeing at the same time the creation subsisting by God, and God manifesting Himself by His creation…




Islam / Sufism 3259 | 
Kitab al-Mawaqif 320, pp. 53-55,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







A nd He is with you wherever you are … (Koran 57:4)
Commentary: … The companionship expressed by "with" is that of the Being and the non-being, for there is no Being other than Allah…

If Allah -- May He be exalted! -- was not, by His very Essence, which is the Being of all that is, "with" the creatures, we could not attribute being to any of these createres and they could not be perceived either by the senses, by the imagination, or by the intellect. It is their 'being with' which assures to creatres a relation with Being. Better yet, it is their being itself. This 'being with' embraces all things, whether they are sublime or lowly, great or small. It is through it that they subsist. He is the pure Being by which 'that which is' is. The 'being with' of Allah consists therefore in the fact that He is with us through His essence; that is, through that which we call the divine Self (huwiyya), universally present …

Indications of this divine 'being with' are contained in the following verses:

And He is witness of all things (Koran 34:47)
And Allah, behind them, encompasses them (Koran 85:20)
Wherever you turn, there is the Face of Allah (Koran 2:116)





Islam / Sufism 3258 | 
Kitab al-Mawaqif 132, pp. 86-89,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







A llah is in Himself the non-being and the being, the inexistent and the existent. He is at the same time that which we designate by absolute non-being and by absolute being; or by relative non-being and relative being… All these designation come back to God alone, for there is nothing which we can perceive, know, write or say which is not Him.




Islam / Sufism 3257 | 
Kitab al-Mawaqif 287, p. 85,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







T he absolutely Non-Manifested cannot be designated by any expresssion which could limit It, Separate It, or include It. In spite of this, every allusion alludes only to Him, every designation designates Him, and He is at the same time the Non-Manifested and the Manifested.




Islam / Sufism 3256 | 
Kitab al-Mawaqif 132, p. 87,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







T hy Spirit is mingled in my spirit
even as wine is mingled with pure water.
When anything touches Thee,
it touches me.
Lo, in every case Thou art I!"





Islam / Sufism 3153 | 
Kitab al-Tawasin, in The Mystics of Islam, by Reynold A Nicholson 







I am He whom I love,
and He whom I love is I:
We are two spirits
dwelling in one body.
If thou seest me,
thou seest Him,
And if thou seest Him,
thou seest us both.





Islam / Sufism 3152 | 
Kitab al-Tawasin, in The Mystics of Islam, by Reynold A Nicholson, 1963; p. 151 







W hen my Beloved appears, With what eye do I see Him? With His eye, not with mine, For none sees Him except Himself.




Islam / Sufism 3151 | 
Tarjuman al-Ashwaq, in The Mystics of Islam, translated by Reynold A Nicholson 







A ll that is left
to us by tradition
is mere words.

It is up to us
to find out what they mean.





Islam / Sufism 3150 | 
Tarjuman al-Ashwaq, in The Mystics of Islam, translated by Reynold A Nicholson 







O Marvel! A garden amidst the flames.
My heart has become capable of every form:
it is a pasture for gazelles and a convent for Christian monks,
and a temple for idols and the pilgrim's Kaa'ba,
and the tables of the Torah and the book of the Quran.
I follow the religion of Love: whatever way Love's camels take,
that is my religion and my faith.





Islam / Sufism 3149 | 
Tarjuman al-Ashwaq, in The Mystics of Islam, translated by Reynold A Nicholson 







B rothers, my peace is in my aloneness.
My Beloved is alone with me there, always.
I have found nothing in all the worlds
That could match His love,
This love that harrows the sands of my desert.
If I come to die of desire
And my Beloved is still not satisfied,
I would live in eternal despair.

To abandon all that He has fashioned
And hold in the palm of my hand
Certain proof that He loves me---
That is the name and the goal of my search.





Islam / Sufism 3148 | 
translation by Andrew Harvey and Eryk Hanut - 'Perfume of the Desert' 







T he source of my suffering and loneliness is deep in my heart.
This is a disease no doctor can cure.
Only Union with the Friend can cure it.





Islam / Sufism 3147 | 
translation by Andrew Harvey and Eryk Hanut - 'Perfume of the Desert' 







I have two ways of loving You:
A selfish one
And another way that is worthy of You.
In my selfish love, I remember You and You alone.
In that other love, You lift the veil
And let me feast my eyes on Your Living Face.





Islam / Sufism 3146 | 
Doorkeeper of the heart:versions of Rabia. Trans. Charles Upton 







R abia was once asked, "How did you attain that which you have attained?"
"By often praying, 'I take refuge in You, O God, from everything that distracts me from You, and from every obstacle that prevents me from reaching You.'"





Islam / Sufism 3145 | 
translation by Andrew Harvey and Eryk Hanut - 'Perfume of the Desert' 







G o sweep out the chamber of your heart.
Make it ready to be the dwelling place of the Beloved.
When you depart out, He will enter it.
In you, void of yourself, will He display His beauties.





Islam / Sufism 3144 | 
'Rose Garden of Mystery' 







W onder from these thousand of "me's",
which one am I?
Listen to my cry, do not drown my voice
I am completely filled with the thought of you.
Don't lay broken glass on my path
I will crush it into dust.
I am nothing, just a mirror in the palm of your hand,
reflecting your kindness, your sadness, your anger.
If you were a blade of grass or a tiny flower
I will pitch my tent in your shadow.
Only your presence revives my withered heart.
You are the candle that lights the whole world
and I am an empty vessel for your light.





Islam / Sufism 3143 | 
"Hidden Music" - Maryam Mafi & Azima Melita Kolin 







E veryone is overridden by thoughts;
that's why they have so much heartache and sorrow.
At times I give myself up to thought purposefully;
but when I choose,
I spring up from those under its sway.
I am like a high-flying bird,
and thought is a gnat:
how should a gnat overpower me?





Islam / Sufism 3142 | 
Mathnawi II, 3559-3561 - 'Rumi: Jewels of Remembrance' - Camille and Kabir Helminski 







I nside this new love, die.
Your way begins on the other side.
Become the sky.
Take an axe to the prison wall.
Escape.
Walk out like someone suddenly born into color.
Do it now.
You're covered with a thick cloud.
Slide out the side. Die,
and be quiet. Quiteness is the surest sign
that you've died.
Your old live was a frantic running
from silence.

The speechless full moon
comes out now.





Islam / Sufism 3141 | 
The Essential Rumi - Coleman Barks 







B y Allah!
I long to escape the prison of my ego
and lose myself
in the mountains and the desert.





Islam / Sufism 3140 | 
The Love Poems of Rumi' - Deepak Chopra & Fereydoun Kia 







O h! Supreme Lover!
Let me leave aside my worries.
The flowers are blooming
with the exultation of your Spirit.

By Allah!
I long to escape the prison of my ego
and lose myself
in the mountains and the desert.

These sad and lonely people tire me.
I long to revel in the drunken frenzy of your love
and feel the strength of Rustam in my hands.

I'm sick of mortal kings.
I long to see your light.
With lamps in hand
the sheikhs and mullahs roam
the dark alleys of these towns
not finding what they seek.

You are the Essence of the Essence,
The intoxication of Love.
I long to sing your praises
but stand mute
with the agony of wishing in my heart.





Islam / Sufism 3139 | 
The Love Poems of Rumi' - Deepak Chopra & Fereydoun Kia 







W hether your destiny is glory or disgrace,
Purify yourself of hatred and love of self.
Polish your mirror; and that sublime Beauty
From the regions of mystery
Will flame out in your heart
As it did for the saints and prophets.
Then, with your heart on fire with that Splendor,
The secret of the Beloved will no longer be hidden.





Islam / Sufism 3138 | 
translation by Andrew Harvey and Eryk Hanut - 'Perfume of the Desert' 







H idden behind the veil of mystery, Beauty is eternally free from the slightest stain of imperfection. From the atoms of the world, He created a multitude of mirrors; into each one of them He cast the image of His Face; to the awakened eye, anything that appears beautiful is only a reflection of that Face.
Now that you have seen the reflection, hurry to its Source; in that primordial Light the reflection vanishes completely. Do not linger far from that primal Source; when the reflection fades, you will be lost in darkness. The reflection is as transient as the smile of a rose; if you want permanence, turn towards the Source; if you want fidelity, look to the Mine of faithfulness. Why tear your soul apart over something here one moment and gone the next?





Islam / Sufism 3137 | 
translation by Andrew Harvey and Eryk Hanut - 'Perfume of the Desert' 







T he whole world is a marketplace for Love,
For naught that is, from Love remains remote.
The Eternal Wisdom made all things in Love.
On Love they all depend, to Love all turn.
The earth, the heavens, the sun, the moon, the stars
The center of their orbit find in Love.
By Love are all bewildered, stupefied,
Intoxicated by the Wine of Love.





Islam / Sufism 3136 | 
Essential Sufism, James Fadiman and Robert Frager 







I n the dead of night, a Sufi began to weep.
He said, "This world is like a closed coffin, in which
We are shut and in which, through our ignorance,
We spend our lives in folly and desolation.
When Death comes to open the lid of the coffin,
Each one who has wings will fly off to Eternity,
But those without will remain locked in the coffin.
So, my friends, before the lid of this coffin is taken off,
Do all you can to become a bird of the Way to God;
Do all you can to develop your wings and your feathers."





Islam / Sufism 3135 | 
translation by Andrew Harvey and Eryk Hanut - 'Perfume of the Desert' 







T hose who have striven for Our sake, We guide them to Our ways (Koran 29:96).
Al-Junayd said: "[The verse means] Those who have striven against their desires and repented for our sake, we shall guide them to the ways of sincerity. And one cannot struggle against his enemy outwardly except he who struggles against these enemies inwardly. Then whoever is given victory over them will be victorious over his enemy. And whoever is defeated by them, his enemy defeats him."





Islam / Sufism 3134 | 
Ibn Qayyim al-Jawziyya, al-Fawa'id, ed. Muhammad `Ali Qutb (al-Iskandariyya: Dar al-Da`wa, 1992) p. 50. 







I t (Tasawwuf) means that you be solely with Allah with no attachments.











T asawwuf means that Allah causes you to die to your self and gives you life in Him.











N ot the profusion of prayer and fasting, but wholeness of the breast and selflessness.




Islam / Sufism 3131 | 
In al-Qushayri, Kitab al-Sama` in al-Rasa'il al-Qushayriyya (Sidon and Beirut: al-Maktaba al-`Asriyya, 1970) p. 60. 







T he deeper your involvement here,
the harsher your pain and suffering.












T ake one step away from yourself — and behold! — the Path!











T hose who have attained divine reality and with enlightenment are fraught, From all creation have turned both their their face and their thoughts;The illumined men from the bowl of Looks beg for rays divine,By close attention (to God) they acquired whatever they sought.




Islam / Sufism 3128 | 
Abu Sa'id's Rubaiyat by Dr Zahurul Hasan Sharib 







T he personality absolute, manifest in all creation fine, If thou desire to know of His pervading the universe, the reality and sign;Go! And on the surface of wine observe the bubble, see hoe,The wine is within the bubble and the bubble within the wine.




Islam / Sufism 3127 | 
Abu Sa'id's Rubaiyat by Dr Zahurul Hasan Sharib 







I n the market, in the cloister-only God I saw. In the valley and on the mountain-only God I saw. Him I have seen beside me oft in tribulation; In favour and in fortune-only God I saw. In prayer and in fasting, in praise and contemplation, In the religion of the Prophet-only God I saw. Neither soul nor body, accident nor substance, Qualities nor causes-only God I saw. Opened mine eyes and by the light of His face around me In all the eye discovered-only God I saw. Like a candle I was melting in his fire; Amidst the flames outflashing-only God I saw. Myself with mine own eyes I saw most clearly, But when I looked with God's eyes-only God I saw. I passed away into nothingness, I vanished, And so, I was the All-living-only God I saw.




Islam / Sufism 3072 | 
Nicholson, Reynold, trans. Translations of Eastern Poetry and Prose. New York: Greenwood Press, 1969, p. 101. 







I knew nothing.
I did not know what to seek,
I did not know where to go.
Whom was I to ask, where was I to wander?
What path to follow?
What instructions to pursue whereby I might find my Beloved?

Seeking Him I reached the mosque,
But all I found were vain discussions on sacraments and ceremonials.

My heart told me to go to a seminary;
Maybe there I might meet my Lord.
But all I met there were noisy debates and scholars puffed with eloquence.

I was advised to go visit the temple.
I found nothing there but idols being worshiped and gongs being sounded.
Disgusted, I sought a stone to strike against my head.

For nowhere could I find that callous Beloved of mine.

Then I went on a pilgrimage to all the holy sights.
Maybe I would find Him there.
So I stopped at many holy places and bowed before many deities,
But it brought me no comfort.
And when I found myself helpless I left the towns and its temples to wander in the jungle.

In the wilderness I wept and shed hot tears.
I asked myself, "How long must I bear this agony of separation?"
But there was nowhere to go, no place to find shelter from my pain.

For days I roamed in the forest a poor man, a pilgrim, a homeless fakir
In the mountains too, I struggled.
I was empty, hungry~ thirsty-in a miserable plight, without a morsel to appease my hunger, without a drop to quench my thirst.

I laid myself out in a field, the burning sun was overhead.
My mind filled with the desire to see Him
But all was in vain-
The Lord would not show Himself to me.
I shed tears of blood that sparkled like rubies in the sands.

When I reached a state of total despair, hoping that death might rescue me from this pain, He, my careless Beloved,
Came to me.
Like a mother rushing to her sick child,
He came to me, sat by my side, and placed my head upon His lap.
Kind words came from His lips:

"Now see whatever you want to see,
I will reveal to you all the secrets of my heart.
Remember, first We test our lover.
We torment him, oppress him, and force him to shed tears.
Then We bring him to us.
When all his thoughts are of the Beloved,
We allow him to come near, shower him with grace, and hold him in our arms.
Thus he becomes perfect."

As these words reached my ears
I came back to life, gained consciousness, and was free of all pain.
Then I cast one look at His radiant face
And the mystery of all creation lay bare before me.
In one moment the good and bad actions of lifetimes vanished.

From separation I passed into Unity;
All the illusions of life disappeared like a phantom show.

Now, wherever I cast my glance, I see Him and none other. The Muslim, the Hindu, and the Jew Have all become the same to me they have all merged in the Glory of my one Beloved.

So says Nazir.





Islam / Sufism 3071 | 
Behari, Bankey Sufis, Mystics and Yogis of India. Bombay: Bharativa Vidya Bhavan, 1982, pp. 183-188 







T hose who live there possess neither head nor feet, neither faith nor infidelity.
Drinking the wine of dispassion they have renounced good and evil.
Sipping from a cup of bliss, without lips or mouth,
They have cast away
All thoughts of name and fame,
All talk of marvels and visions,
All dreams of secret chambers and distant worlds.

Now with blackened faces staring at a wall, or faces reddened by the wine of Unity. Now in a mystic whirl, dancing in the arms of their Beloved, losing head and foot like the turning heavens. With every strain the minstrel plays, the rapture of the unseen world unfolds; With every note of this mystic song a veil is torn from a priceless treasure.

They are blind to this world, Indifferent to great and small, Ignorant of Master and disciple.

They guzzle down cup after cup of wine and still they want more! They sweep ancient dust from their souls. They grab at the Beloved's dress like a bunch of drunkards!

So who are these guys? They are Sufis.





Islam / Sufism 3070 | 
The Secret Rose Garden 







T he tavern-haunter wanders alone in a desolate place, seeing the whole world as a mirage.




Islam / Sufism 3069 | 
The Secret Rose Garden 







T he tavern-haunter is a seeker of Unity, a soul freed from the shackles of himself.




Islam / Sufism 3068 | 
The Secret Rose Garden 







T rough the chamber of the heart is small, it's large enough for the Lord of both worlds to gladly make His home there.




Islam / Sufism 3067 | 
The Secret Rose Garden 







T he eye is not strong enough to look at the brilliant sun,
But you can watch its light reflected in water.
Pure Being is too bright to behold, yet it can be seen reflected in the mirror of this world …
Every particle of the world is a mirror.
In each atom lies the light of a thousand suns.





Islam / Sufism 3066 | 
The Secret Rose Garden 





Page:  2 |3 | 4 | 5 | 6



On other page(s):  History and dogmas of the sufi mystic




Share this Webpage on social media








Home | ♥ Our Project ♥ ⇄ ♥ Your project ♥