Monday, December 5, 2016

mysticism, vibration and the power of wazifas


"Vibrations as a rule have length as well as breadth; and they may last the least fraction of a moment or the grater part of the age of the universe. They make different forms, figures, and colors as they shoot forth, one vibration creating another; and thus myriad’s arise out of one. In this way there are circles beneath circles and circles above circles, all of which form the universe. Every vibration after its manifestation becomes merged again in its original source. The reach of vibrations is according to the fineness of the plane of their starting-point. To speak more plainly, the word uttered by the lips can only reach the ears of the hearer; but the thought proceeding from the mind reaches far, shooting from mind to mind. The vibrations of mind are much stronger than those of words. The earnest feelings of one heart can pierce the heart of another; they speak in the silence, spreading out into the sphere,so that the very atmosphere of a person’s presence proclaims his thoughts and emotions. The vibrations of the soul are the most powerful and far-reaching, they run like an electric current from soul to soul."....Hazrat Murshid Inayat Khan in THE SUFI TEACHINGS OF HAZRAT INAYAT KHAN VOLUME II THE MYSTICISM OF SOUND, MUSIC, THE POWER OF THE WORD, COSMIC LANGUAGE in http://www.dancesofuniversalpeace.org/ResourceDir/Articles/Excerpts%20Mysticism%20of%20Sound%20and%20Music.pdf

When we sound aloud a wazifa, we set in motion a specific vibration that affects both the speaker and the environment around the speaker, that spreads in ever wider and wider circles throughout the cosmos. The shape of a pebble and the force at which it impacts a pool of water will determine the resulting wave structure of the water surface.

Often the speaker wants to know the meaning of the wazifa. Does it matter if the speaker knows the meaning of the wazifa? Not necessarily. Often if the speaker knows the dictionary meaning, her or his mental expectations can offset the original vibratory nature of the wazifa.

After using the wazifa a few hundred times or a few thousand times, and the speaker and the spoken word begin to merge anyways. So often the dictionary meaning of the word can be left undefined to the speaker.

Why use a wazifa? Think of it as a Divine quality of God to which you can attune. Something a little bigger than the usual way you identify yourself.


Local contact:
adrian symonds
250 650 9055
adrian2@shaw.ca
1460 Grieve Ave.
Courtenay

Monday, November 14, 2016

Inayati Sufi Order and use of the breath

 

"Every form I see is Thine own form, My Lord,
And every sound I hear is Thine own voice;
In the perfume of flowers I perceive the fragrance of Thy spirit;
In every word spoken to me
I hear Thy voice, My Lord.
All that touches me is Thine own touch;
In every thing I taste
I enjoy the savour of Thy delicious spirit.
 and....
"The wise see in every form the divine form.
 in every heart they see 
the divine light shining."

In the practice of remembrance, the remembering of whom we are, we use concentration, contemplation and meditation practices. The remembering may take the form of the repetition of Wazifa (one or many of the 99 names of God), Zikar (the mantra of remembrance) or Muraqaba (silent meditation) and realization. All methods work in tandem or focus centrally on the use of the breath and the clearing of obstructions that cover over the heart.

One preliminary practice is the Purification of Four Elements Breath Practice.

Gently, 1st. the earth element:  breath in and out of the nostrils and imagine the colour gold as the outgoing air extends along a flat horizontal plain;
2nd the water element:  breath in the nose and out the mouth and imagine the colour green as the breath falls down and to the left;
3rd. the fire element: breath in mouth and out the nose and imagine the colour red;
4th. the air element: breath in the mouth and out the mouth and imagine the colour  blue as the wind of the air element washes between the molecules of the body.



Local contact: There will be no meeting on the 17th November.

adrian symonds
250 650 9055
adrian2@shaw.ca
1460 Grieve Ave.
Courtenay


Wednesday, October 26, 2016

The two sides of observation and the positive and negative sides of absorption


When we become caught, completely fish-hooked, completely absorbed by one of the many varieties of personality glitches such as anger (If he does that one more time, I’ll throw him off a cliff!!!!), we meet up with what the Buddhists call the kleshas or what the Sufis call the nafs. The nafs in its unrefined state, is "the ego", the lowest dimension of a person's inward animalistic existence. (I can’t stand that person.) We’re all familiar with the nafs: that passionate, sudden, and unexpected uprising of fury, or tears, or frustration, or unbalanced ecstasy, or uncontrollable giddiness, or, one of a whole range of emoli icons. We ask our self, “Where did that arise from? Why am I screaming at this person?” Why am I so out of control? How could I be so dumb?”
To undo the emotional charge of the nafs (Oh no, I definitely blew that interview....), one method is to observe the arising, the continuance and the dissipation of the particular emotional glitch that completely absorbs our attention. Observing the nafs allows us to place a tiny wedge into the nafs with our seeing or our sensing of it. As each particular nafs arise (Why is my girlfriend paying so much attention to that guy?), we can learn to initiate the observation process more quickly and become more efficient in our ability to observe. Ironically, the more often a particular nafs arises, the greater is the opportunity for us to improve our power of observation. And the stronger our observation power becomes, the weaker the nafs becomes.
In this process of observation, there is the separation from the distraction which negatively absorbs our attention and from that which disables our ability to be present to the world around us.
In the practices of concentration and contemplation, we suspend the brain’s function to name, to analyze and to compare. We simply observe that which we are placing our attention upon (a flower?) or that which we are contemplating. We learn that with intense but relaxed observation, we begin to lose our ‘I-ness’. This absorptive experience is the initial experience, the so-called first date, with the concept of union, with Oneness. In Oneness, there is no this and that. No duality. When there is the complete merging of the Beloved and the lover, even observation gets left behind. There can be no witness in complete absorption. Between the lover and the Beloved, there can only be the act of loving. The first date becomes a marriage. Samsara is Nirvana. This is That. Hence in Buddhism, there is the mantra Gate Gate Para Gate Parasamgate Bodhi Sva Ha. In Sufism, we say the Wasifa “Ahad”.
😀 😬 😁 😂 😃 😄 😅 😆 😇 😉 😊 🙂 🙃 ☺️ 😋 😌 😍 😘 😀 😬 😁 😂 😃 😄 😅 😆 😇 😉 😊 🙂 🙃 ☺️ 😋 😌 😍 😘


Local contact:
adrian symonds
250 650 9055
adrian2@shaw.ca
1460 Grieve Ave.
Courtenay

Sunday, October 16, 2016


video


"I first believed without any hesitation in the existence of the soul, and then I wondered about the secret of its nature. I persevered and strove in search of the soul, and found at last that I myself was the cover over my own soul. I realized that that in me which believed and that in me that wondered, that which was found at last, was no other than my soul. I thanked the darkness that brought me to the light, and I valued this veil that prepared for me the vision in which I saw myself reflected, the vision produced in the mirror of my soul. Since then, I have seen all souls as my soul, and realized my soul as the soul of all. And what bewilderment it was when I realized that I alone was, if there were anyone, that I am whatever and whoever exists, and that I shall be whoever there will be in the future.” ....Hazrat Inayat Khan

Local contact:
adrian symonds
250 650 9055
adrian2@shaw.ca
1460 Grieve Ave.
Courtenay

Monday, October 10, 2016

Upcoming Shahabuddin retreat in Seatle






When Thou didst sit upon Thy throne,
with a crown upon Thy head,
I did prostrate myself upon the ground
and called Thee my Lord.
When Thou didst stretch out Thy hands in
blessing over me, I knelt and called Thee my Master.
When Thou didst raise me from the ground
holding me with Thine arms,
I drew closer to Thee and called Thee my Beloved.
But when Thy caressing hands held my head
next to Thy glowing heart and Thou didst kiss me,
I smiled and called Thee myself.
....Hazrat Pir-o-Mushid Inayat Khan
___________________________

Upcoming Event:  Seattle with Shahabuddin October 20 http://inayatiorder.org/

Local contact:
adrian symonds
250 650 9055
adrian2@shaw.ca
1460 Grieve Ave.
Courtenay

Classes thursday evenings 6:50 pm to 8:30. Please arrive on time.


Saturday, October 1, 2016

What is our experience of Sufism?



What is our experience of Sufism?

remembering
sobriety ecstasy breath mantra 
11 33 99 cosmos universe superconsciousness the only being god presence of presence 
sensation elements earth water air fire ether compassion abraham hagar sarah mercy 
solitude silence duality union unity  oneness 
base of the spine genitals solar plexus heart throat third eye crown energy colour
prophetic knightly  first cause last effect 
 physical body auric body causal body healing 
esoteric farmer universal worship refinement dances of universal peace zikar movement stillpoint 
shamen ahura mazda krishna shiva buddha jesus mohammed   
circling twirling love love love
remembering






http://inayatiorder.org/
local to the Comox Valley, British Columbia contact adrian symonds or shafia jamodien
250 650 9055 or adrian2@shaw.ca

We meet Thursday evenings at 1460 Grieve Ave. Courtenay, B.C. 6:50 pm to 9 pm and the last sunday of the month 9:50 am to 4 pm. Please call first.