Arif-Union

“Bismillahir Rahmannir Raheem”Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

Sufi secret 13

‘union’ (jam‘) = concentration of thought upon the desired object.

The principle in all such cases is the same, namely:

“That God divides the one substance of His love and bestows a particle thereof, as a peculiar gift, upon every one of His friends in proportion to their enravishment with Him; then he lets down upon that particle the shrouds of fleshliness and human nature and temperament and spirit, in order that by its powerful working it may transmute to its own quality all the particles that are attached to it, until the lover’s clay is wholly converted into love and all his acts and looks become so many properties of love. This state is named ‘union’ alike by those who regard the inward sense and the outward expression.”

The enraptured Sufi who has passed beyond the illusion of subject and object and broken through to the Oneness can either deny that he is anything or affirm that he is all things. As an example of ‘the negative way,’

For some Sufis, absorption in the ecstasy of fana is the end of their pilgrimage. Thenceforth no relation exists between them and the world. Nothing of themselves is left in them; as individuals, they are dead. Immersed in Unity, they know neither law nor religion nor any form of phenomenal being.

The first begins with gnosis and ends with complete passing-away (fana).

The second begins at the moment when passing-away is succeeded by ‘abiding’ (baqa).He who has attained to this station journeys in the Real, by the Real, to the Real, and he then is a reality (haqq) Thus travelling onward, he arrives at the station of the Qutb which is the station of Perfect Manhood.

Qutb- Centre of the spiritual universe, there is no difference between nearness and farness. knowledge and gnosis and passing-away are as rivers of his ocean, whereby he replenishes whomsoever he will. He has the right to guide others to God, and seeks permission to do so from none but himself. His due title is Director of Souls, and he is a blessing to those who invoke his aid, because he comprehends the innate capacities of all mankind .

In the third journey this Perfect Man turns his attention to God’s creatures, either as an Apostle or as a Spiritual Director (Sheykh), and reveals himself to those who would fain be released from their faculties, to each according to his degree: to the adherent of positive religion as a theologian; to the contemplative, who has not yet enjoyed full contemplation, as a gnostic; to the gnostic as one who has entirely passed-away from individuality (waqif); to the waqif as a Qutb. He is the horizon of every mystical station and transcends the furthest range of experience known to each grade of seekers.

The fourth journey is usually associated with physical death. The Perfect Man, having been invested with all the divine attributes, becomes, so to speak, the mirror which displays God to Himself.The light in the soul, the eye by which it sees, and the object of its vision, all are One.(quest of Reality to a point where language fails)

Does personality survive in the ultimate union with God? If personality means a conscious existence distinct, though not separate, from God, the majority of advanced Muslim mystics say “No!” As the rain-drop absorbed in the ocean is not annihilated but ceases to exist individually, so the disembodied soul becomes indistinguishable from the universal Deity.

To be united, here and now, with the World-Soul is the utmost imaginable bliss for souls that love each other on earth.

After describing the evolution of man in the material world and anticipating his further growth in the spiritual universe

For self annihilation is an ocean.

When I want to talk to Allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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