Rosa Mistica
Wednesday, April 18, 2007 By Maryam
Slowly,
intermingled,
the words come alive.
The light of my dreams,
tender paths to wisdom.
And the Voice comes between
these words, these half smiles,
a fountain filled with talismans.
And it is true that one learns
what he less expected to learn.
Always slowly and in a torrent
of calm, of infinite soul motion
of whispers without lips
that gently opens the door.
Once a Sufi master told me
"not to be afraid to love".
And now, that I am fearless
I would so much prefer to learn how to feel
This Love of Yours
all by myself
without any book, any word
other than Yours
in my dreams.
To be afraid to walk
before all this wonder
that is a maze with one exit.
An exit that leads to the Unknown Known.
Oh, You,
Pillow of secrets
forever, eternally kept so close
that it is hard to discern them
without a lens called Pure Heart!
Maryam
sufism
tasawwuf
sufi poems
sufi masters
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The Persian Sufis
Friday, April 13, 2007 By Maryam
The Sufi phenomenon is not easy to sum up or define.
The Sufis never set out to found a new religion, a mazhab
or denomination. They were content to live and work within the framework
of the Moslem religion, using texts from the Quran much as Christian
mystics have used to Bible to illustrate their tenets. Their aim
was to purify and spiritualize Islam from within, to give it a deeper,
mystical interpretation, and infuse into it a spirit of love and
liberty. In the broader sense, therefore, in which the word religion
is used in our time, their movement could well be called a religious
one, one which did not aim at tying men down with a new set of rules
but rather at setting them free from external rules and open to
the movement of the spirit.
This religion was disseminated mainly by poetry,
it breathed in an atmosphere of poetry and song. In it the place
of great dogmatic treatises is taken by mystical romances, such
as Yusuf and Zuleikha or Leila and Majnun. Its one dogma, and interpretation
of the Moslem witness: 'There is no god by God', is that the human
heart must turn always, unreservedly, to the one, divine Beloved.
Who was the first Sufi? Who started this astonishing
flowering of spiritual love in Lyrical poetry and dedicated lives?
No one knows.
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The Divine Self in Ibn Arabi's Philosophy
Friday, April 13, 2007 By Maryam
"...To know one's ...own archetypeal essence is to know one's "Angel", that is to say, one's eternal individuality as it results from the revelation of the Divine Being revealing Himself to Himself. In returning to his Lord: a man constitute an eternal pair of the servant and his LORD, who is the Divine Essence not in generality but individualised in off or another of His Names. Consequently, to deny this individuation...is to deny the archetypal or theophanic dimension specific to each earthly being....No longer able to appeal to his Lord, each man is at the mercy of a single undifferentiated Omnipotence, from which all men are equidistant, lost in religious or social collectivity. When this happens, each man tends to confound his Lord, whom he does not know...with the Divine Being as such, and to wish to impose Him on all....Having lost his bond with his specific Lord-archetype (that is, having lost his knowledge of himself), each ego is exposed to a hypertrophy that can easily degenerate into a spiritual imperialism; this know of religion no longer aims to unite each man with his own Lord, but solely to impose the "same Lord" upon all..."
[Henry Corbin, Creative Imagination in the Sufism of Ibn `Arabi (Princeton University Press) p.210]
From:
Kheper.net
Unknown Painter
From Anthology of 1398 in Bihbahan (near Shiraz)
From:
Kheper.net
Unknown Painter
From Anthology of 1398 in Bihbahan (near Shiraz)
sufism
tasawwuf
sufi poems
sufi masters
ibn al 'arabi
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GLOSSARY OF SUFISM
Wednesday, April 11, 2007 By Maryam
لرجاء
5. rajá
Hope~
5. rajá
Hope~
The "hope" is the peace of heart awaiting the object of its love, along with the intense searching for the means leading to it, if not it is a simple and vain desire.
As for the common popularity, hope means to attain a perfect term (husn al-ma'aab) by obtaining the reward [paradise]. Hope means to the elite to attain the divine satisfaction and the approach of God. Hope means to the chosen ones to obtain a strong vision (shuhuud) and to progress onwards in the knowledge of the secrets (asraar) of the worshiped King.
Fear and hope are, to the heart, very alike to the two wings of a bird, without them the bird could not be able to fly. Maybe, nevertheless, hope remains present in the gnostics ('arifuun) and fear in the virtuous (saalihuun)
As for the common popularity, hope means to attain a perfect term (husn al-ma'aab) by obtaining the reward [paradise]. Hope means to the elite to attain the divine satisfaction and the approach of God. Hope means to the chosen ones to obtain a strong vision (shuhuud) and to progress onwards in the knowledge of the secrets (asraar) of the worshiped King.
Fear and hope are, to the heart, very alike to the two wings of a bird, without them the bird could not be able to fly. Maybe, nevertheless, hope remains present in the gnostics ('arifuun) and fear in the virtuous (saalihuun)
(Translated from
Glossaire du Soufisme. Ibn 'Agiba. A. Saleh Hamdan)
sufism
tasawwuf
sufi poems
sufi masters
Glossary of Sufism
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The King, the Sufi and the Doctor
Wednesday, April 11, 2007 By Maryam
Once upon a time, a king of Tartaria went to fish with his courty noble companions.
On their way they crossed an abdal (a sufi errant, a "transformed") who claimed with a loud voice:
-The one who gives me a hundred dinars will be retributed with a very useful advice.
The king stopped and said:
-Abdal, what useful advice will you give me in exchange of the hundred dinars?
-Sir, first of all give the order to be given to me the hundred dinars, and as soon I will immediately give you advice - replied the abdal.
So did the king, waiting for something really extraordinary. But the dervish just said:
-My advice is as follows: "Never start a thing without first thinking about its outcome."
After having heard this, the noble men and other people there started laughing willingly, and they spoke about how smart the dervish was when he asked to have his money in advance.
-You have no right to laugh - the king objected - of this excellent advice that the abdal has just given us. Certainly, none of you ignore the fact that it is necessary to think before making anything. But we all make the mistake not to do it, and this has very tragic consequences. Therefore I value greately the dervish's advice.
Proceeding in accordance to his words, the king decided to always remember such advice, and have it always present; he even ordered to have it written in gold letters on the walls of his palace as well as on his silver tray.
Some time later, an intriguing and ambitious courtisan conceived the idea to kill the king. For this purpose, he extorted the royal doctor with the promise to name him prime minister in exchange of his services: to introduce inside the king's arm a poisoned lance.
When the moment came, it was necessary for the doctor to take the silver tray and put it under the king's arm, in order to take his blood as a proof.
The doctor could not stop reading what was written on that silver tray: "Never start a thing without first thinking about its outcome."
After having read this, the doctor realized that if he did what the courtesan thought of, and if he took possession of the throne,, it would be quite possible that the courtesan would order to hang him immediately, so that the pact would not be accomplished.
The king, feeling that the doctor seemed lost in his thoughts, asked what was going on.
The doctor confessed immediately.
The courtesan was made prisoner, and the king asked the noblemen and courtesans that were present the day the abdal gave his advice:
-And what now? Are you still laughing at the dervish?
From the book "Stories of Sufi Tradition". Editor Dervish
sufismtasawwuf
sufi stories
sufi masters
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Subscription Service
Tuesday, April 10, 2007 By Maryam
The subscritpion service powered by Blogjet is not working anymore. Please, those who were subscribed to this blog will need to do it to my new service FeedBurner (on left pane)
It was impossible to retrieve the list of subscribed emails on Blogjet; therefore I present my excuses regarding this little problem.
Thanks.
It was impossible to retrieve the list of subscribed emails on Blogjet; therefore I present my excuses regarding this little problem.
Thanks.
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El Rey, el Sufí y el Médico (In Spanish)
Tuesday, April 10, 2007 By Maryam
Hace muchos años un rey de Tartaria fue a pescar en compañía de los nobles de su corte.
Por el camino se cruzaron con un abdal (un sufí errante, un "transformado") que proclamaba en voz alta:
-Aquél que me dé cien dinares será retribuido con un útil consejo.
El rey se detuvo y dijo:
-Abdal, ¿qué consejo útil me darás a cambio de cien dinares?
-Señor, primero ordene que me sean dados los cien dinares, e inmediatamente le aconsejaré - respondío el abdal.
El Rey así lo hizo, esperando algo realmente extraordinario. Pero el derviche se limitó a decirle:
-Mi consejo es: "Nunca comiences nada sin antes haber pensado cual será el resultado final."
Al oir aquellas palabras, los nobles y todos cuanto los acompañaban se echaron a reir de buena gana, comentando lo listo que fué el abdal al tener cuidado de tomar el dinero por adelantado.
-No tenéis ninguna razón al reiros -objetó el rey - del excelente consejo que el abdal acaba de dar. Ciertamente, ninguno ignora el hecho de que se debe pensar antes de hacer cualquier cosa. Pero todos cometemos el error de no hacerlo, y ello conlleva consecuencias trágicas. Así que doy mucho valor al consejo del derviche.
Procediendo de acuerdo con sus palabras, el rey decidió recordar siempre tal consejo, tenerlo siempre presente, y además mandó también escribirlo en letras de oro sobre los muros del palacio así como en su bandeja de plata.
Algún tiempo después un cortesano intrigante y ambicioso concibió la idea de matar al rey. Para ello, sobornó al médico real con la promesa de nombrarlo primer ministro a cambio de que el médico introdujese en el brazo del rey una lanza envenenada.
Cuando ese momento llegó, fue necesario tomar la bandeja de plata y ponerla bajo el brazo del rey, a fin de recoger la sangre del rey.
El médico no podía dejar de leer lo que allí estaba escrito: " Nunca comiences nada sin antes haber pensado cual será el resultado final."
Tras leer esto, el médico se dió cuenta de que si se hiciese lo que el cortesano tenía pensado, y si éste subiese al trono, sería muy posible que el cortesano le mandara ejecutar de inmediato, y así no se cumpliría el trato.
El rey, percibiendo que el médico se encontraba dubitativo, le preguntó qué sucedía.
El médico confesó inmediatamente.
El autor del complot fue apresado, y el rey preguntó a los nobles y cortesanos que estaban con el cuando el abdal dio su consejo:
¿Qué, todavía os estáis riendo del derviche?
Del libro "Historias de Tradición Sufí". Editora Dervish
Princely Youth and Dervish , by Riza l-Abbasi (or one of his pupils)
sufism
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GLOSSARY OF SUFISM
Monday, April 02, 2007 By Maryam
الخوف
4. khawf
(as in Holy)
Fear~
4. khawf
(as in Holy)
Fear~
The "fear" is the trouble of a restless heart from being taken by what is repugnant or from being loosen by what it is attached to. Its fruit is the desire to the obeisance and getting far from the non obeisance.
The fact of manifesting fear without conforming one's acts is simulation.
Fear for the common popularity is of punishment or the fact of being deprived from reward. What the elite is afraid of is to be reprimanded and to loose the occasion to approach [God]. As for the chosen ones, it is the fear from being veiled [of the Divine Presence] because of an act of indelicacy [in regards to God].
The fact of manifesting fear without conforming one's acts is simulation.
Fear for the common popularity is of punishment or the fact of being deprived from reward. What the elite is afraid of is to be reprimanded and to loose the occasion to approach [God]. As for the chosen ones, it is the fear from being veiled [of the Divine Presence] because of an act of indelicacy [in regards to God].
(Translated from
Glossaire du Soufisme. Ibn 'Agiba. A. Saleh Hamdan)
sufism
tasawwuf
Glossary of Sufism
sufi poems
sufi masters
