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how does one meditate, in the islamic sense? i came across another thread about zen meditation and david lynch, and in that there were comparisons to islamic mysticism, but no instructions on how to meditate. i have read a limited amount of material on irfan, meditation is brought up as central to spiritual enlightenment, but no instructions are ever given.

how do i meditate? do i need a dhikr? if so, how to i get one? the various stations visited by the spiritual wayfarer have an appeal, but how many of us have access to a teacher that can lead us on the way? what are some techniques of practical irfan that can improve the spiritual well-being and enrichment of an ordinary muslim like myself? is there such a thing as practical irfan? is meditation the answer?

i can say that i have a constant monologue going on in my head, and i perceive that mostly to be a conversation with Allah (swt). how do i change that conversation with Allah into a yearning for Allah? How do I pine for Him in the way that Rumi or someone else might?

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salam,

This is the only thing I have read on meditation. Not sure how much help it will be:

As to thought control, it consists of conquering the heart and mastering it, so that it may not say anything or carry out any action nor any notion and thought should enter it except with the permission of its master. The attainment of this state is very difficult, and that is why it has been said that thought control is the greatest of the purging agents of the inner spirit (sirr). When the wayfarer stumbles at the station of thought control he sees that all of a sudden a devastating deluge of thoughts and fancies has besieged him and even thoughts which he never imagine would come to his mind, of distant past or of impossible things, come to him and constantly keep him preoccupied. At this stage the wayfarer must remain steadfast like a mountain and with the sword of dhikr slay every thought that arises and causes trouble. The meaning of dhikr here is the same as the Divine Names toward one of which the wayfarer must turn his attention at the time of emergence of any of the thoughts and make his attention towards it perpetual, witnessing it with the eye of the heart until that thought is cast out of the heart's abode.

And this is a very sound method of keeping out thoughts solely with dhikr which is the same as paying attention to and remembering one of the Divine Names. God, the Exalted, has said:

Åöäøó ÇáøóÐöíäó ÇÊøóÞóæÇú ÅöÐóÇ ãóÓøóåõãú ØóÇÆöÝñ ãøöäó ÇáÔøóíúØóÇäö ÊóÐóßøóÑõæÇú ÝóÅöÐóÇ åõã ãøõÈúÕöÑõæäó

[Verily, those who are God-wary, remember when a visitation from Satan troubles them, and then they see clearly.] (7:201)

However, this method has not been allowed in the treatise attributed to the marhum Bahr al‑'Ulum and there it is strongly insisted that thought control must be exercised without dhikr and that one must take up dhikr after that, because control of thoughts with the sword of dhikr is very dangerous. First we shall briefly cite that which has been said there and then take up its refutation. There it is said:

Many of the pseudo‑masters (mutashayyikhin) teach that the stage of thought control should be covered through dhikr (evidently, what is meant by dhikr is payment of attention with the heart, not a dhikr said verbally, for which the term is wird) and this is very dangerous. For the reality of dhikr consists of paying attention, to the Beloved and concentrating on His beauty from distance. The vision of the Beloved is permissible when the eye is blind to anything other than Him, for the Beloved is ghayur (jealous), and His ghayrah implies that it is not proper for the eye that sees Him to see any other, and He inflicts with blindness any eye that turns away from Him to view someone else, and beholding Him while viewing other than Him is contrary to His ghayrah, and should this beholding and fuming away be repeated it amounts to contempt and the Beloved responds by delivering such a rap on his neck that that would be the end of him:

æóãóä íóÚúÔõ Úóä ÐößúÑö ÇáÑøóÍúãóäö äõÞóíøöÖú áóåõ ÔóíúØóÇäðÇ Ýóåõæó áóåõ ÞóÑöíäñ

[Whoever blinds himself to the remembrance of the All‑merciful, to him We assign a Satan for comrade.] (43:36)

Nevertheless one kind of dhikr is permissible in thought control, and that is the case where the purpose of dhikr is not the sight of the beauty of the Beloved but to drive away Satan, like someone who calls the beloved to expel an intruder from the place of meeting. Here, the purpose is to threaten the other, and its method is that, while engaging in thought control, if a thought should intrude in such a manner that it be very difficult to dispel it, one engages in dhikr in order to banish it.

However, the method of the adept of the Way and the aware ones who have attained to the ultimate goal (wasilin) is that in the instruction and guidance of the initiates they first order them to exercise thought control and then to proceed to do dhikr. For thought control, they order the wayfarer to concentrate on some sensible object such as a stone or piece of wood and to fix his gaze upon it while refraining as much as possible from blinking the eyes and concentrating upon it with all one's inward and outward faculties. Preferably one should practice it continuously for forty days and, during this period, employ the threefold wirds of isti`adhah, istighfar, and the dhikr "Ya Fa "al" engaging in these adhkar after the obligatory prayers of dawn and night. After this he must concentrate on his heart and continue this practice for some time, concentrating on it fully and not allowing into his mind any thought other than the thought of it. Should any thought intrude upon him during the course of this exercise and give rise to an disturbance, he should take recourse to the words "La mawjuda illallah" (There is no existent except God) and the word "Allah."

He should persevere in this exercise until there emerges a state of self‑abandonment. The dhikr during this exercise is istighfar and "Ya fa "al", and the Name "Ya basil" should be chanted a lot. When the wayfarer reaches this stage, he is permitted to complete the remaining stages of thought control through the means of inward dhikr until thoughts are purged once and for all, for the remaining thoughts will automatically be purged, God willing, on entry into the stages of contemplation (fikr) and dhikr." (Here ends its summary).

It should be known that the method of thought control which has been mentioned here is derived from the Naqshbandi order, who are a group of Sufis whose refuge is in Turkey and other places. Their murshid was Khwajah Muhammad Naqshband and so they are known as the Naqshbandiyah.

However, the tariqah of the marhum Akhund Mulla Husayn‑Quli Hamadani, may God be pleased with him, was not such. He and his disciples do not consider thought control to be practical without dhikr. Rather, their method was observance of muraqabah, that is, exercising care in its stages. We have mentioned it briefly earlier and now we shall describe it in detail.

The first degree of muraqabah lies in the wayfarer's abstaining from unlawful things (muharramat) and performing all obligatory duties (wazjibat), without being negligent in these two matters in any way whatsoever.

The second degree consists of an intensification of muraqabah, making an effort to do whatever one does for the pleasure of God and to refrain from matters which are considered vain and frivolous. And when he covers this stage carefully he fords stability (tamakkun) therein, whereafter he does not succumb or lose himself and his self‑possession approaches the degree of a habit (malikah)

The third degree of muraqabah is to consider, perpetually, the Sustainer of the world as being watchful over oneself, gradually coming to admit that God, the Exalted, is present and watchful everywhere and observant of all creatures. This muraqabah must be observed in all states and at all times.

The fourth degree belongs to a higher stage and is more perfect and that consists of seeing God as present and watchful accompanied with a brief vision of Divine Beauty. These two latter stages of muraqabah are referred to in the advice of the Nobles Apostle (s) to Abu Dharr Ghifari, may God be pleased wide him:

Çááóåó ßóÃóäøóßó ÊóÑóÇåõ¡ ÝóÅäú áóãú Êóßõäú ÊóÑóÇåõ ÝóÅäøóåõ íóÑóÇßóÇÚúÈõÏö

`Worship God as if you see Him, and if you cannot see Him, thenworship Him as if knowing that He sees you.'

On this basis, the stage of worship ‑where God sees the devotee is lower than the stage wherein he sees God.

When the wayfarer reaches this stage, in order to be able to expel everything other than God totally from his mind, thought control must be practised in the course of one of the acts of worship; for it is not permissible in the sacred Shari `ah to concentrate on a stone or piece of wood, because if death were to come to one in those moments what answer would he have be‑fore God? However, thought control in the course of dhikr and with the weapon of dhikr is worship and is commended by the Shari `ah and its best method is to concentrate on the soul, which is quickest of methods for reaching the goal. Because concentrating on the soul is accepted and commended by the luminous Shari `ah, and the noble verse:

íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú Úóáóíúßõãú ÃóäÝõÓóßõãú áÇó íóÖõÑøõßõã ãøóä Öóáøó ÅöÐóÇ ÇåúÊóÏóíúÊõãú Åöáóì Çááøåö ãóÑúÌöÚõßõãú ÌóãöíÚðÇ ÝóíõäóÈøöÆõßõã ÈöãóÇ ßõäÊõãú ÊóÚúãóáõæäó

[O those who believe, take care of your souls. if you are guided, he who is misguided will not harm you,] (5:105)

bears evidence to this matter. The method of concentrating on the soul was the method of marhum Akhund Mulla Husayn‑Quli, and all his disciples followed the method of gnosis (ma`rifah) of the soul, which is essential to the gnosis of the Lord.

...

The approach of our marhum teacher, Aqa'i Qadi Tabrizi, like the approach of the great teacher Akhund Mulla Husayn‑Quli, was also that of self‑knowledge, and he would prescribe concentration on the soul for thought control at the first stage. The method was that the wayfarer had to fix a half an hour or more in every twenty four hours for thought control in which he concentrated on his soul. As a result of this concentration he gradually gains in strength and succeeds in controlling thoughts, gradually attaining to the gnosis of the soul and ultimately to his ultimate goal, God willing.

Most of the persons who have succeeded in thought control and in purging their minds of thoughts and who ultimately discover the kingdom of gnosis, that has occurred to them in one of the two states. First, during recitation of the Glorious Qur'an and while concentrating on its reciter, as to who the real reciter of the Qur'an is. At that time it was revealed to them that the reciter of the Qur'an was God, majestic is His glory.

Second, through recourse (tawassul) to Hadrat Abu Abd Allah al‑Husayn (`a), because that Hadrat is greatly gracious towards the wayfarers of the way of God in respect of lifting the veils and removing the obstacles of the way.

On the basis of what has been said, two matters have a great role in the revelation of the kingdom of gnosis. First is muraqabah in its various degrees; and second, concentration on the soul. When the wayfarer takes care to be observant of these two matters, he gradually notices that the pluralities of this world derive from one mainspring and everything that assumes reality in it derives from one source, and whatever light, beauty and glory, and perfection is possessed by any existent derives from that Mainspring, and it is from that great Source that the light of existence, beauty and greatness to every existent emanate in accordance with the extent of its essential capacity (qabiliyyat‑e mahuwi). In other words, absolute and boundless grace, unlimited by any condition and limit, emanates from the Absolute Source of superabundance and every existent receives it to the extent of its essence (mahiyyah).

...

Kernel of the Kernel, Allamah Tabataba'i

Part 3

22 & 23 Thought control, contemplation and dhikr

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how does one meditate, in the islamic sense? i came across another thread about zen meditation and david lynch, and in that there were comparisons to islamic mysticism, but no instructions on how to meditate. i have read a limited amount of material on irfan, meditation is brought up as central to spiritual enlightenment, but no instructions are ever given.

how do i meditate? do i need a dhikr? if so, how to i get one? the various stations visited by the spiritual wayfarer have an appeal, but how many of us have access to a teacher that can lead us on the way? what are some techniques of practical irfan that can improve the spiritual well-being and enrichment of an ordinary muslim like myself? is there such a thing as practical irfan? is meditation the answer?

i can say that i have a constant monologue going on in my head, and i perceive that mostly to be a conversation with Allah (swt). how do i change that conversation with Allah into a yearning for Allah? How do I pine for Him in the way that Rumi or someone else might?

Muslims pray 5 times daily. :) This aspect of Islam is most beautiful...

5 daily prayers is effective when one means what they say. i would suggest reading 'Adabus Salat' by Khomeini. found in this website: www.al-islam.org

MK

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(bismillah)

There are a wide range of meditational practices in Shi'a Islam that are taught within erfani circles. There are nevertheless very strict preconditions in order to practise these spiritual exercises such as praying 51 rakaat as well outstanding akhlaq. The Lob al Lobab is an excellent work on the theoretical and ethical aspects of mysticism yet it doesn't contain any specific techniques for a very good reason. The free circulation of such techniques among the masses would create spiritual chaos in which unprepared people would make claims of being God,the Mahdi etc creating cults, fooling themselves and others. It is a very dangerous path to tread. On the other hand people opposed to erfan would not only be unable to understand these techniques but would deem them to be heresy precisely because they don't understand them.There are great spiritual masters in Iran both within and outside the clergy who are deeply experienced in this subject matter. So to answer your question Shi'ism has a wonderful range of meditational practices but these are matters not to be discussed publicly.

kind regards

Bahadur Ali

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(bismillah)

There are a wide range of meditational practices in Shi'a Islam that are taught within erfani circles. There are nevertheless very strict preconditions in order to practise these spiritual exercises such as praying 51 rakaat as well outstanding akhlaq. The Lob al Lobab is an excellent work on the theoretical and ethical aspects of mysticism yet it doesn't contain any specific techniques for a very good reason. The free circulation of such techniques among the masses would create spiritual chaos in which unprepared people would make claims of being God,the Mahdi etc creating cults, fooling themselves and others. It is a very dangerous path to tread. On the other hand people opposed to erfan would not only be unable to understand these techniques but would deem them to be heresy precisely because they don't understand them.There are great spiritual masters in Iran both within and outside the clergy who are deeply experienced in this subject matter. So to answer your question Shi'ism has a wonderful range of meditational practices but these are matters not to be discussed publicly.

kind regards

Bahadur Ali

thanks .inshallah for the kernal of kernals, that was a great book. ethereal, i was just thinking tonight that i am probably not getting enough out of my prayers as i feel my mind wanders too much. i thought there must be a book about prayer discipline, and here you have suggested this book. thanks!

to bahadur ali, the need for a teacher is not lost on me. i live in washington state, we have only one over-worked english speaking alim as it is. is qom the only place to get a teacher? how about lebanon? can a person get an irfani teacher in beirut who would conform to shi'a standards? would they be suspicious of a white american guy? i don't feel any knowledge coming up from the well-spring of my heart. i am already 35 and i have yet to find my niche to serve Allah. i feel like if i had genuine knowledge i could apply that knowledge to the society around me. i am a social sciences type of person, i feel strongly that we need more muslim social scientists who are genuinely inspired by Allah.

if a teacher leads one to Allah, who leads one to the teacher?

jazakallah khair. salams.

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Salam Alaykum.

Ma'rifatAllah can be attained by anyone who is pious and ready to sacrifice worldly pleasures and it is not an exclusive bounty meant to be understood and acquired by a privileged few.

It is a duty of every believer to strive to gain recognition of Allah. Infact, ahadith state that the first step to the acceptance of religion is gnosis.

Ãóæøóáõ ÇáÏøöíÇäóÉö Èöå ãóÚúÑöÝóÊõå.

“The beginning of the acceptance of religion (din) is the knowledge (gnosis) of God”. [Al Kafi]

Ãóæøóáõ ÚöÈÇÏóÉö Çááå ãóÚúÑöÝóÊõå.

“The first (step) towards worship of God is His knowledge (gnosis)”. [Tawhid]

Åäøó ÃóÝúÖóáó ÇáúÝóÑÇÆöÖö æó ÃóæúÌóÈóåÇ Úóáóì ÇáúÅäúÓÇäö ãÚúÑöÝóÉõ ÇáÑøóÈøö æó ÇáÅÞúÑÇÑõ áóåõ ÈöÇáúÚõÈõæÏöíøóÉ.

“Verily, the most virtuous of all obligations and the most obligatory among all obligations for man is the knowledge of God and acknowledgment of His servitude”. [Kefayah al Athar]

Also, true recognition cannot be acquired if it is under the guidance of anyone other than the Ahlul Bayt [as].

Now, for the how bit check this book out for the reply.

Innate Gnosis Of God.

It has a detailed explanation about the actions to be performed to gain this recognition.

Edited by Whizbee

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I should also observe that practice of Buddhist dhyana (meditation) is not un-Muslim. The Buddha himself specified that meditation and awareness had nothing to do with the Divine, only with self-awareness, and many religions have explicitly ruled that there is no conflict with doing zazen and learning from Buddhist teachers because they teach only on compassion, kindness and mindfulness. The Roman Catholic Pope, for example, ruled this. Dhyana is about self-awareness and is extremely productive; Buddhist centers are an excellent place to work with others, and meditation with others is always better.

Anyway, that's my 2 cents.

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The following lectures by Brother Khalil Jaffer deal with Meditation and struggling with one's ego. Their a great series of lectures and deal with exactly your questions.

Go to this link:

http://www.al-masumeen.com/lectures/khalil-jaffer.html

These are the different series:

The Art of Yearning for God

The End of Negative Suffering - Series 1

The End of Negative Suffering - Series 2

Enjoy!

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I should also observe that practice of Buddhist dhyana (meditation) is not un-Muslim. The Buddha himself specified that meditation and awareness had nothing to do with the Divine, only with self-awareness, and many religions have explicitly ruled that there is no conflict with doing zazen and learning from Buddhist teachers because they teach only on compassion, kindness and mindfulness. The Roman Catholic Pope, for example, ruled this. Dhyana is about self-awareness and is extremely productive; Buddhist centers are an excellent place to work with others, and meditation with others is always better.

Anyway, that's my 2 cents.

Hello

That is very interesting to read.

I have a question in regard.

In islam where the application of meditaion is used, they seek to realize the "divine unity" (twaheed).

Does that not mean, we are one with God in reality? The Buddhists does not belive in Oneness/Unity, they belive in interdependence.

I dont know really if it means we are one with one God, or if the highest realization we can achive is knowledge of the interdependence.

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Salam Alykom.

I think Meditation is a big circle. You can meditate through the Universe.You can meditate about the People who passed away, meditate that nothing is going to last and every one is going to taste death. You can meditate even by looking at homes that are going to be removed or constructed, removed or destroyed. Not neccessary about hereafter, you can meditate that you should construct your self and construct your heart as this house is been constructed otherwise your heart will be destroyed because Eman did not inhabit that heart. You can meditate by reading Quran and find indications to Imama, to the right path( for example, Water is the Imam alyh alsalam, other narrations say it is the knowledge of the Imam. then connect this narration with the th verse æÌÚáäÇ ãä ÇáãÇÁ ßá ÔíÁ ÍíÇ ). And Meditate about the stories in Quran as Quran state {æóáóßõãú Ýöí ÇáúÞöÕóÇÕö ÍóíóÇÉñ íóÇú Ãõæáöíú ÇáÃóáúÈóÇÈö áóÚóáøóßõãú ÊóÊøóÞõæäó} (179) ÓæÑÉ ÇáÈÞÑÉ . You can read Quran and when you reach a verse that talks about Janna and its peace and its comfort and pleasure, repeat it and say to you self no body desrve that place only by good deeds and following Allah and Ahlulbait Alyhom Alsalam, and imagine that you are among the people of janna and with pleasure, when you reach to a verse that talks about hell, remind your self that bad deeds are the things that lead you to hell and following any person otherthan Ahlulbait alyhom alsalam will lead you to hell (All these meditation about Quran you can find it in Nahjulbalagha when Imam alyhsalam describe the pious people). Read Quran and when you reach an order, say LABAIK and let your self feel that following this order is the way to the high level, glory and hounor. You can read Zeyarat or Duas of Imams alyhom alsalm and meditate (Actually it would be better if you read them in Arabic). Actually, narrations state that there is no good in a Salah which has no meditation.

When you walk keep mentioning Allah azawajal and Ahlulbait Alyhom Alsalam and curse their enemies. And while walking keep mentioning (Thekr and look to the sky, Moon, birds and read that verse {Åöäøó Ýöí ÎóáúÞö ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóÇÎúÊöáÇóÝö Çááøóíúáö æóÇáäøóåóÇÑö áÂíóÇÊò áøöÃõæúáöí ÇáÃáúÈóÇÈö} (190) ÓæÑÉ Âá ÚãÑÇä

{ÇáøóÐöíäó íóÐúßõÑõæäó Çááøåó ÞöíóÇãðÇ æóÞõÚõæÏðÇ æóÚóáóìó ÌõäõæÈöåöãú æóíóÊóÝóßøóÑõæäó Ýöí ÎóáúÞö ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö ÑóÈøóäóÇ ãóÇ ÎóáóÞúÊó åóÐÇ ÈóÇØöáÇð ÓõÈúÍóÇäóßó ÝóÞöäóÇ ÚóÐóÇÈó ÇáäøóÇÑö} (191) ÓæÑÉ Âá ÚãÑÇä

And remember that you are under the eye of Our Imam Salam Allah alyh.

(P.S: This is a summarise from what I have read from Holy narrations and what some Great Shcolars such as Shaikh Alahsa Alawhad and Naraqi say in their books, Remeber that the circle of Meditation is very wide).

_______

Mysticisim is something controversial, and it is better to leave it and restrict your self to the book of Allah and Holy narrations. I Have not read any book that speak about Irfan but from whay I heard from scholars and people of thought it is contoversial in our shia ground. Thats provokes me to leave it and advice people to leave it.

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Assalamu aleikum Brother Mustafa

In islam where the application of meditaion is used, they seek to realize the "divine unity" (twaheed).

Does that not mean, we are one with God in reality?

No. If person understands, and then acts accordingly, then he or she will be one whit wishes of Allah, and has attainded nearness to Allah. This nearness is purely spiritual nearness, by understanding life as it really is, and seeing Allah´s most beatiful names clearly as they are.

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how does one meditate, in the islamic sense? i came across another thread about zen meditation and david lynch, and in that there were comparisons to islamic mysticism, but no instructions on how to meditate. i have read a limited amount of material on irfan, meditation is brought up as central to spiritual enlightenment, but no instructions are ever given.

how do i meditate? do i need a dhikr? if so, how to i get one? the various stations visited by the spiritual wayfarer have an appeal, but how many of us have access to a teacher that can lead us on the way? what are some techniques of practical irfan that can improve the spiritual well-being and enrichment of an ordinary muslim like myself? is there such a thing as practical irfan? is meditation the answer?

i can say that i have a constant monologue going on in my head, and i perceive that mostly to be a conversation with Allah (swt). how do i change that conversation with Allah into a yearning for Allah? How do I pine for Him in the way that Rumi or someone else might?

Read "LIGHT WITHIN ME" , a compliation of the works of Muthahari, Tabatabaei and Khomeini

http://www.al-islam.org/lwm/

Essentially, there are three types of meditation:

1) Zikr: remembrance of Allah in salat and du'a; recitation of Qur'an.

2) Tafakkur: reflection on the names of Allah and the signs in Creation

3) Muraqabah: attention to oneself and one's being.

Hope this helps.

Edited by Jehad Ta Fath

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how does one meditate, in the islamic sense? ... i have read a limited amount of material on irfan, meditation is brought up as central to spiritual enlightenment, but no instructions are ever given. how do i meditate? do i need a dhikr? if so, how to i get one?

(salam)

A similar, but more basic inquiry was recently started on my discussion group with regard to "fiqr" or meditation in Islamic spirituality. I will repost some the relevant ideas from my response with a few additions.

Seyyed Hossein Nasr has given perhaps the the most succinct and lucid overview of the practice of meditation in his magnificent book The Garden of Truth. According to Nasr,

"Every Sufi order ... teaches certain methods of meditation to enable those who embark upon the path to be able to concentrate upon and remain in the dhikr ... The basic Sufi practice of dhikr is therefore combined with fikr or meditation and is primarily carried out alone either in spiritual retreat (khalwah) or in daily practices at certain moments put aside for this central practice. The dhikr involves repetition of a Divine Name or formula sanctified by the revelation, while fikr is meditation upon some aspect of the Divine Reality and/or its manifestations. Fikr allows the invoker to concentrate upon the dhikr and prevents the mind from wandering."

Some Orders do not necessarily prescribe fikr as such, referring instead to the practice of 'muraqabah'. Although the terms possess technical differences of meaning and connotation sometimes being translated as "meditation" and "contemplation" or "reflection" and "examination" respectively, the practices themselves generally accomplish the same function. Allama Tabataba'i for example, portrays "muraqabah" as the heart of the spiritual path consisting of continual self-examination leading up to and supporting the practices of dhikr and fikr. Needless to say, the particular form and precise implementation of these practices varies widely according to the different Sufi Orders and Irfani circles. Subjects of Meditation or Contemplation can include for example, Divine Names and qualities, verses of the Quran, the "latifas" or spiritual centers of the body, the subjective states of the invocation, and the traditional stages or stations of the path.

Generally speaking, each order possesses a traditional method or series of meditations administered under the authority and instruction of the Shaykh and his representatives. It is never a matter of self-directed exploration. If you are interested in pursuing meditation, I would recommend presenting yourself to an orthodox and traditional Sufi or Irfani Shaykh and methodically following the prescribed disciplines.

i can say that i have a constant monologue going on in my head, and i perceive that mostly to be a conversation with Allah (swt). how do i change that conversation with Allah into a yearning for Allah? How do I pine for Him in the way that Rumi or someone else might?

I do not think that there is particular technique that can cause the fires of love for Allah to be enkindled within the soul although I have found a phrase by William Chittick to be very insightful. He said that the knowledge of Allah in so far as he can be known causes one to love Allah. The more we come to know Allah, the more we love Him.

In Peace,

Desmond

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Meditations are misunderstood by some of my brothers as seen in their posts.

Meditations do give affinity with Almighty, but the mechanism is different from prayers ; The meraj of a momin.

By Meditation one can visulise the secrets of 1) his self.... 2) His surroundings..... 3) Of the globe... 4) of the universe

It is this visualisation that makes him closer to Almighty. One important point here is that this closeness is not physical and this visualisation of Almighty is also not physical. It is the visualization of the creativity of Almighty. The better ones visualization gets, The more beautiful Almighty looks. Because of an improvement in understanding of Almighty.

All depends how much success one gets from his efforts.

There is a book in Urdu Named " Asrar ul Abdiat" this is a very good book that explains the fundamentals to the beginners. Luckily this book is available on the net.

http://www.jamanshah.com/Books/Israr-ul-abdiat/feh-Israr.htm

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The lowest part of human brain is called hypothalamus. In spiritualism, this part is considered to be the centre of surpant power. The power that enables to knw about the visible things.

The lowest vrtebra of the vertebral column in the coxal region is said to be the cebtre of Suer-surpent power. This power enables to understand the non-visible things. At a higher stage, these non-visible things become visible.

Concentrational exercises activate the super surpent power. And Meditation is the process to utilise and visualize the things through super surpent energy and power.

Generally people deny it as they had never experienced it.

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