The more i study about our faith, the more i realize that the purpose of an ismaili is to attain "True Knowledge", or Enlightenment and in the process become one with God. I believe it was Imam Ala Zikrihi's Salam that introduced the not of Qiama, which taught that true salvation is in knowing the true spiritual status of the Imam.
Therefore i wanted to discuss what can a man/woman do to systematically get the soul ready to receive such enlightenment. Below is what Km bhai and Agakhani bhai wrote on the issue.
Kmeharali wrote
To my knowledge there are no existing threads but we can create one to discuss this issue. There are two works by Pirs that I know of which deal with it systematically.
1) Risala Dar Haqiqati Din by SHABU'D-DIN SHAH AL-HUSAYNI,
TRUE MEANING OF RELIGION, Translated into English by W. IVANOW
It can be accessed at:
http://www.ismaili.net/Source/0693.html
2) PANDIYAT-I JAWANMARDI OR “ADVICES OF MANLINESS” BY W. IVANOW which can be accessed at:
http://ismaili.net/heritage/book_view?apage=P
And of course there are advices in various Ginans, Granths and Qasidas.
Agakhani wrote
Don't forget there are many ginans which are full of the information which shows how to elevate our souls.
Following are some of them:
1, 'BRAHMA PRAKASH", by Pir Shams.
2, Sakhi Maha Pad keri vat by pir Sadardin.
3, 'YOGESHWAR' ginans series of Syed Imam shah are very informative for the interested person who wants to lift their soul in bandagi.
Agakhani and KM i dont know whether it will be appropriate to post the links to the Ginans here, if not can you email them to me?
Elevation of the soul (The true purpose of an Ismaili)
Below is also an excerpt from an article on a key aspect of elavation of the soul.
As recieved
Every day, each of us is confronted with negative feelings: anger, rage, greed, jealousy. The Qur'an and later Muslim writings often refer to these traits and tendencies, controlled by emotions, desires and gratifications, as the nafs or “the base self.” These can be thought of as our worst selves. They are spoken of in this way because they hinder spiritual growth, have the potential to hurt those around us and contribute to an inflated sense of self. As part of our own spiritual discipline, we must learn to curb these raw emotions and where possible, stop them before they arrive, rather than acting upon them impulsively, often to our own harm.
The Qur'an identifies seven stages upon which the nafs, or lower self operates. In his Qur’an commentary on these verses, our beloved Imam Ja‘far al-Sadiq (alay-hi salaam) associates the lowest
level of the nafs with the tyrant, our hearts - the seat of our spiritual self – to the moderate individual and the ruh or soul with the victor. Imam Sadiq says, in this tafsir, that the tyrant loves God for his own sake, the moderate loves God for God's sake but the victor annihilates his own will in God's will.
Reciting tasbih, asking for Allah’s guidance, meditation and self-reflection are some of the ways in which we can reap the benefits of conquering our lower selves. All of these help to displace our negative emotions with gentleness, calmness and self-restraint.
As recieved
Every day, each of us is confronted with negative feelings: anger, rage, greed, jealousy. The Qur'an and later Muslim writings often refer to these traits and tendencies, controlled by emotions, desires and gratifications, as the nafs or “the base self.” These can be thought of as our worst selves. They are spoken of in this way because they hinder spiritual growth, have the potential to hurt those around us and contribute to an inflated sense of self. As part of our own spiritual discipline, we must learn to curb these raw emotions and where possible, stop them before they arrive, rather than acting upon them impulsively, often to our own harm.
The Qur'an identifies seven stages upon which the nafs, or lower self operates. In his Qur’an commentary on these verses, our beloved Imam Ja‘far al-Sadiq (alay-hi salaam) associates the lowest
level of the nafs with the tyrant, our hearts - the seat of our spiritual self – to the moderate individual and the ruh or soul with the victor. Imam Sadiq says, in this tafsir, that the tyrant loves God for his own sake, the moderate loves God for God's sake but the victor annihilates his own will in God's will.
Reciting tasbih, asking for Allah’s guidance, meditation and self-reflection are some of the ways in which we can reap the benefits of conquering our lower selves. All of these help to displace our negative emotions with gentleness, calmness and self-restraint.
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ismaili103
- Posts: 504
- Joined: Wed Mar 20, 2013 1:40 am
Bhram Prakash by Pir Shams
http://ismaili.net/heritage/node/31376
Sakhi maha pad by Pir Saddardin
http://ismaili.net/heritage/node/23118
http://ismaili.net/heritage/node/31376
Sakhi maha pad by Pir Saddardin
http://ismaili.net/heritage/node/23118
Dear Fayaz,
This an excellent topic. I'd rather see more of these kind of topics that everyone can benifit from it. We can find the guidance in most of the works of our Dais and sufis. As you indicated, eleminating human ego is definitly part of it, along with zikr and badagi.
My understanding is the inside every man, there's two lights. One of which is time-bound within our body [Soul]. The other is timeless, which is the light of God [Spirit]. There's a veil in between these two lights, and the veil is removed through bandagi. Polishing and cleansing our individual soul from ego, lust, anger helps one to receive the knowledge of taw'hid. When this veil is removed and the two lights merged that's when one experience true happiness.
One observation: I believe "Ruh"[spirit] and "Nafs"[soul] are not the same. See below: As I indicated Ruh[Spirit] is timeless and that's the light of God, where's "Nafs"[Soul] is time-bound and bound to our body.
This an excellent topic. I'd rather see more of these kind of topics that everyone can benifit from it. We can find the guidance in most of the works of our Dais and sufis. As you indicated, eleminating human ego is definitly part of it, along with zikr and badagi.
My understanding is the inside every man, there's two lights. One of which is time-bound within our body [Soul]. The other is timeless, which is the light of God [Spirit]. There's a veil in between these two lights, and the veil is removed through bandagi. Polishing and cleansing our individual soul from ego, lust, anger helps one to receive the knowledge of taw'hid. When this veil is removed and the two lights merged that's when one experience true happiness.
One observation: I believe "Ruh"[spirit] and "Nafs"[soul] are not the same. See below: As I indicated Ruh[Spirit] is timeless and that's the light of God, where's "Nafs"[Soul] is time-bound and bound to our body.
Thanks for bringing up this topic.to the moderate individual and the ruh or soul with the victor
This is also beautifully explained in a ginan named "Prem Patan Raja Manshoudh". One King (Spirit0 and his queen (soul) in a journey to find God.
interesting similar discussion on: http://www.ismaili.net/html/modules.php ... 67526f32e4
Also the Ginan Prem Patan at: http://ismaili.net/heritage/node/3880
Both translation and recitation follows the transcription in that link. The short version of the ginan is only 13 verses but the larger version is almost 100 verses and changes the raag 7 times.
interesting similar discussion on: http://www.ismaili.net/html/modules.php ... 67526f32e4
Also the Ginan Prem Patan at: http://ismaili.net/heritage/node/3880
Both translation and recitation follows the transcription in that link. The short version of the ginan is only 13 verses but the larger version is almost 100 verses and changes the raag 7 times.
Fayaz006: Ya Ali Madad.
Firstly all Ismailies are elevated soul visavis the population of non Ismailis.
Now to the progress of soul.
There is window of opportunity for tariqatis n non Ismailis and for the
Haqiqati Ismailis ( As recognition is achieved)the gates are wide OPEN.
It does not only come only by reading as it is external to limit of one;s mental capacity.
It is mostly out of grace and rehmat of ALI to his momin's effort of soul of his/her present n past lives.
There is no per se scientific method of progress , the steps are well known in our faith.
it is a mainly booster rockets to one's soul.
that is not thru reading only but in practical n visible output.
They are Ibadat, Khidmat and Aashique.(nothing less but everything more).
You can read the farmans of Imam SMS and MHI on all these three efforts or virtues.
I wish members to put up farman's extract of few lines on these.
If they are not posted then I will try to expand each of it.
Firstly all Ismailies are elevated soul visavis the population of non Ismailis.
Now to the progress of soul.
There is window of opportunity for tariqatis n non Ismailis and for the
Haqiqati Ismailis ( As recognition is achieved)the gates are wide OPEN.
It does not only come only by reading as it is external to limit of one;s mental capacity.
It is mostly out of grace and rehmat of ALI to his momin's effort of soul of his/her present n past lives.
There is no per se scientific method of progress , the steps are well known in our faith.
it is a mainly booster rockets to one's soul.
that is not thru reading only but in practical n visible output.
They are Ibadat, Khidmat and Aashique.(nothing less but everything more).
You can read the farmans of Imam SMS and MHI on all these three efforts or virtues.
I wish members to put up farman's extract of few lines on these.
If they are not posted then I will try to expand each of it.
Excerpt from the book "101 Ismaili Heroes, Vol.1, Islamic Book Publisher, Karachi, January 2003, p 025":
"The Imam visited the Recreation Club Institute for the first time on August 5, 1923 and inspected its workings. The Imam wrote a Persian quatrain in the personal diary of Huzur Wazir Macklai with his own handwriting, the only known verse written by the Imam, which reads:
Atish bjan afrokhtan, az bahray janan sokhtan,
Az man baist amokhtan, in karha karay man ast.
“How to kindle a fire in the soul and burn oneself for one’s beloved should be learnt from me as this is one of my jobs”
The loban and the use of aggarbati provides a very portent reminder about the elevation of the soul as stated by MSMS:
"The burning of incense is a reminder to suppress our negative behaviour. The sweet aroma from agarbati is symbolic of the purity of thought which will result."
More on this at:
http://www.ismaili.net/html/modules.php ... sc&start=0
"The Imam visited the Recreation Club Institute for the first time on August 5, 1923 and inspected its workings. The Imam wrote a Persian quatrain in the personal diary of Huzur Wazir Macklai with his own handwriting, the only known verse written by the Imam, which reads:
Atish bjan afrokhtan, az bahray janan sokhtan,
Az man baist amokhtan, in karha karay man ast.
“How to kindle a fire in the soul and burn oneself for one’s beloved should be learnt from me as this is one of my jobs”
The loban and the use of aggarbati provides a very portent reminder about the elevation of the soul as stated by MSMS:
"The burning of incense is a reminder to suppress our negative behaviour. The sweet aroma from agarbati is symbolic of the purity of thought which will result."
http://www.ismaili.net/html/modules.php ... sc&start=0
KM Bhai
I have almost finished reading risala dar haqiqati din. I was extremely moved by what was in it. I had no idea a text such as that existed.
Ismaili103 I also had the pleasure of reading most of the translation of Brama Prakash and agin was surprised to find such step by step instructions in the Ginan I truly wished that we would incorporate such education at Rec.
Nuseri I have a slight disagreement with the statement that all Ismailis are elevated souls unless you meant people that are ismaili with their heart and not just identity. I would also mention that after reading the material that Km posted I fully agree with your assertion of Kidman, Ibadat, and aashiqui
I have almost finished reading risala dar haqiqati din. I was extremely moved by what was in it. I had no idea a text such as that existed.
Ismaili103 I also had the pleasure of reading most of the translation of Brama Prakash and agin was surprised to find such step by step instructions in the Ginan I truly wished that we would incorporate such education at Rec.
Nuseri I have a slight disagreement with the statement that all Ismailis are elevated souls unless you meant people that are ismaili with their heart and not just identity. I would also mention that after reading the material that Km posted I fully agree with your assertion of Kidman, Ibadat, and aashiqui
Fayaz brother,
I really impressed that you have interest to know more about how to lift your soul! great start bro.
I will suggest you to read following ginans,which will also give you step by step guidance how to make progress in bandagi. the only problems I see is there are many words from "Old Gujarati" and these words are not in use any more therefore you may have to face difficulties to proper understand it, try to find English or your native language translation of following two ginans.
1, Sakhi Maha Pad keri vat by pir Sadardin.
2, A series of 'YOGESHWAR' ginans composed by Syed Imam shah.
Good luck.
I really impressed that you have interest to know more about how to lift your soul! great start bro.
I will suggest you to read following ginans,which will also give you step by step guidance how to make progress in bandagi. the only problems I see is there are many words from "Old Gujarati" and these words are not in use any more therefore you may have to face difficulties to proper understand it, try to find English or your native language translation of following two ginans.
1, Sakhi Maha Pad keri vat by pir Sadardin.
2, A series of 'YOGESHWAR' ginans composed by Syed Imam shah.
Good luck.
to Fayaz;Ya Ali Madad.
It is great, great(million times) to be born as an Ismaili, It is only only after being the best of souls passing thru million life cycles n each life cycle being an exam of higher level with body n mind.
the final blessed one's take birth as Ismailis.(in proximity of God)
WE ARE MUCH MUCH MUCH elevated souls on earth n universe.
I do not have d farman book, but i would request those with IMam SMS farmans on how lucky Ismailis are n also stating that one x/y level Ismaili = xxxx/xxxxx human beings on earth. ( there are more tahn three farman on it)
Why only 30 million odd and not 6.7 billion on earth do have vision of God and having a great Living Imam/Ali/God amongst them.
THEY ARE VERY MUCH N DEFINITELY ELEVATED SOULS
It is great, great(million times) to be born as an Ismaili, It is only only after being the best of souls passing thru million life cycles n each life cycle being an exam of higher level with body n mind.
the final blessed one's take birth as Ismailis.(in proximity of God)
WE ARE MUCH MUCH MUCH elevated souls on earth n universe.
I do not have d farman book, but i would request those with IMam SMS farmans on how lucky Ismailis are n also stating that one x/y level Ismaili = xxxx/xxxxx human beings on earth. ( there are more tahn three farman on it)
Why only 30 million odd and not 6.7 billion on earth do have vision of God and having a great Living Imam/Ali/God amongst them.
THEY ARE VERY MUCH N DEFINITELY ELEVATED SOULS
Agakhani bhai thank you for the compliment. Although i have not yet found the two ginans you recommended, i did get a chance to read with translationagakhani wrote:Fayaz brother,
I will suggest you to read following ginans,which will also give you step by step guidance how to make progress in bandagi. the only problems I see is there are many words from "Old Gujarati" and these words are not in use any more therefore you may have to face difficulties to proper understand it, try to find English or your native language translation of following two ginans.
1, Sakhi Maha Pad keri vat by pir Sadardin.
2, A series of 'YOGESHWAR' ginans composed by Syed Imam shah.
Good luck.
1 hetesun milo
2 ho jere mara hansa
I will mention to you that the ginans were recited beautifully. The ginans deal with our responsibility to the Imam and how we can control our lower self.
Admin i am still working through prem patan.
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ismaili103
- Posts: 504
- Joined: Wed Mar 20, 2013 1:40 am
One interpretation would be to consider Raja Mansoudh , the Enlightened King as the spark of the Pure Noor in each of us, the Spirit which guides our Soul. Raday ni Rani, the Queen of Heart, is the Soul which is prone to mistake. Their son is the material world. the 5 Vizirs are the 5 senses. When the King and the Queen go on the Journey to reach the Lord, the Queen is distracted by the thoughts of the material world during bandagi but the Spirit helps the Soul to reach the presence of the Lord.fayaz006 wrote: Admin i am still working through prem patan.
My thought is that with Baytul Khayal, we just have to step into the lift and push the button to the last floor. After that we should not worry, we will get help into reaching our goal.
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ismaili103
- Posts: 504
- Joined: Wed Mar 20, 2013 1:40 am
Yaa Ali Madad,
Below link has the waez of Late Alwaez Abu Ali which contains very good explanation on PREM PATAN.
The waez also contain tips for sitting in BAIT UL KHAYAL.
http://ismaili.net/heritage/audio/by/ti ... aur_khayal
Below link has the waez of Late Alwaez Abu Ali which contains very good explanation on PREM PATAN.
The waez also contain tips for sitting in BAIT UL KHAYAL.
http://ismaili.net/heritage/audio/by/ti ... aur_khayal
Below are some suggestions how to sit in Bandagi.
1, Set one time (example 4,00 a.m.) morning times is very preferable.
2, Always sit in same place if you meditate in home in Khane try to sit same place if possible.
3, Wear warm cloths
4, Put some thing pillow or cloth under your body. many experts believe that the if you sit on ground then the cosmic energy goes in straight in the ground but if you put some thing below your body then this energy stays in your body , which help in proper meditation
5, Take a deep breaths 5-7 times.
6, If you have a bol then you must have to know the meaning of that bol.
7, Recall any good moments which happened in your life like recent MHI's didar or your visit of any beach.
8, Sit straight , look straight, do not blend your body and specially your back bone.
9,In starting Keep your eyes open never close it , that way you will not fall in sleep again but as you able to control your self in falling sleep then you can close your eyes.
10, Try to concentrate between two eye brows and little over where your nose ends, it called 'AGYACHAKRA" in ginans.
11. Take breath normal do not hold your take long breath.
12, When you take breath recite your bol ( example Ya Ali ) and when you exhaust your breath recite your bol again.
13, Try to concentrate on your bol ; concentration is very important in meditation.
14, In starting it will very hard to concentrate on bol, many thoughts will comes and goes but as you practice every day then you will control on your thoughts. For the beginners always recite salwat if you can not concentrate on "bol" and try to concentrate again.
15, Learn the importance of ' INGLA, PINGLA AND SUKSHMANA nadis,, these veins are very important in meditation and uplifting the souls. specially Sukshmana, where all these nadis meets its called 'TRIVENI SANGAM" these meeting happens after one and 32 minutes and this is the right time to achieve progress in bandagi it will last only couple of minutes but you will feel unexplained pleasure...... 'KAHA NAHI JAYE"
16, Read books on meditation ;i.e How to sit in meditation?, there are many books available in market but choose from a well know author.
17, Try to understand what are the 7 cycles in our body, these cycles are also important.
18, Never sit too long( not punish your body) in starting 15 minutes are just fine but you have to increase time as your practice goes smoothly, never miss any days. Always remember that you will not achieve results in a one or two days it takes times so be patience.
I am still follow above suggestions its sure work for me and hope these will work for you too. Good Luck.
1, Set one time (example 4,00 a.m.) morning times is very preferable.
2, Always sit in same place if you meditate in home in Khane try to sit same place if possible.
3, Wear warm cloths
4, Put some thing pillow or cloth under your body. many experts believe that the if you sit on ground then the cosmic energy goes in straight in the ground but if you put some thing below your body then this energy stays in your body , which help in proper meditation
5, Take a deep breaths 5-7 times.
6, If you have a bol then you must have to know the meaning of that bol.
7, Recall any good moments which happened in your life like recent MHI's didar or your visit of any beach.
8, Sit straight , look straight, do not blend your body and specially your back bone.
9,In starting Keep your eyes open never close it , that way you will not fall in sleep again but as you able to control your self in falling sleep then you can close your eyes.
10, Try to concentrate between two eye brows and little over where your nose ends, it called 'AGYACHAKRA" in ginans.
11. Take breath normal do not hold your take long breath.
12, When you take breath recite your bol ( example Ya Ali ) and when you exhaust your breath recite your bol again.
13, Try to concentrate on your bol ; concentration is very important in meditation.
14, In starting it will very hard to concentrate on bol, many thoughts will comes and goes but as you practice every day then you will control on your thoughts. For the beginners always recite salwat if you can not concentrate on "bol" and try to concentrate again.
15, Learn the importance of ' INGLA, PINGLA AND SUKSHMANA nadis,, these veins are very important in meditation and uplifting the souls. specially Sukshmana, where all these nadis meets its called 'TRIVENI SANGAM" these meeting happens after one and 32 minutes and this is the right time to achieve progress in bandagi it will last only couple of minutes but you will feel unexplained pleasure...... 'KAHA NAHI JAYE"
16, Read books on meditation ;i.e How to sit in meditation?, there are many books available in market but choose from a well know author.
17, Try to understand what are the 7 cycles in our body, these cycles are also important.
18, Never sit too long( not punish your body) in starting 15 minutes are just fine but you have to increase time as your practice goes smoothly, never miss any days. Always remember that you will not achieve results in a one or two days it takes times so be patience.
I am still follow above suggestions its sure work for me and hope these will work for you too. Good Luck.
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ismaili103
- Posts: 504
- Joined: Wed Mar 20, 2013 1:40 am
YAM,
The place between two eyes is also known as " BHAMAR GHUFA" according to Ginans.
The BHAMAR GOFA has physical existence in body. Its the place wher image we saw combines and became one( the two images we saw frm two eyes).
BHAMAR GOFA has importance in meditation because its the place where we experience temporary LIGHT. this light tell us that we pased first step of meditation.
I also read it on some place that the time in a day when we breath from our both nostrils is best time for meditation. ( basicaly every human breath from one nostril in day, u can check it by putting hand on one nostril and check u breath from which nostril).
The time when we breath from both nostril is often come after 12 at night. Thats why people practice meditation after 12.
The place between two eyes is also known as " BHAMAR GHUFA" according to Ginans.
The BHAMAR GOFA has physical existence in body. Its the place wher image we saw combines and became one( the two images we saw frm two eyes).
BHAMAR GOFA has importance in meditation because its the place where we experience temporary LIGHT. this light tell us that we pased first step of meditation.
I also read it on some place that the time in a day when we breath from our both nostrils is best time for meditation. ( basicaly every human breath from one nostril in day, u can check it by putting hand on one nostril and check u breath from which nostril).
The time when we breath from both nostril is often come after 12 at night. Thats why people practice meditation after 12.
Yes, Shinan
You are right so do I! The name I put Agya chakra is 6th name of 7 cycles. The first name is Muladhar and last name is Sahstrdhar.
Interesting readers shoul read more about these 7 cycles they have its English name too.
Let me know if any reader wants to know more about these cycles called CHAKRA in yoga practice. I will put it here with brief discriptions alongwith its English names.
Warning:
For beginners you should not start that because it may harm you this practice called as "kundalini awaking"which is very hard and should not do by your shelf without supervision of any yoga instructor or guru.
You are right so do I! The name I put Agya chakra is 6th name of 7 cycles. The first name is Muladhar and last name is Sahstrdhar.
Interesting readers shoul read more about these 7 cycles they have its English name too.
Let me know if any reader wants to know more about these cycles called CHAKRA in yoga practice. I will put it here with brief discriptions alongwith its English names.
Warning:
For beginners you should not start that because it may harm you this practice called as "kundalini awaking"which is very hard and should not do by your shelf without supervision of any yoga instructor or guru.
Important thing I forget whether you are just about to start bandagi or not! keep Agarbati or loban Burns all the time if this is not possible then that is fine but don't forget to burn agarbati or loban diring dua, time and bandagi times.
Don't worry this is not a Hindu rituals but loban is a 100% Islamic practice. So beware about those few anti Ismaili propagandists..
Don't worry this is not a Hindu rituals but loban is a 100% Islamic practice. So beware about those few anti Ismaili propagandists..
One essential quality that a seeker needs to have in this journey is humility. Partial spiritual attainment or experiences of visions can lead to pride of achivement. Below is an article which discusses this issue.
Spiritual narcissism, says psychiatrist Gerald May in his book Will and Spirit, ‘makes the spiritual quest a self-aggrandizing process rather than a journey of deepening humility.’
Douglas Todd: Spiritual narcissism inflates ego
Common and sneaky: We’re all prone to using our metaphysical experience to boost our self-importance, but we can avoid it
By Douglas Todd, Vancouver Sun Columnist March 7, 2015
Well, this must not be about me. When it comes to the subject of spiritual narcissism, I want to think it applies only to others.
You know, the kind of people who act superior because they believe they have attained a level of spiritual development higher than the rest of us.
There seem to be a lot of obvious spiritual narcissists out there today. Like the bombastic Christian televangelists, the Islamic State zealots, the New Age gurus, the over-confident yoga teachers, the Mormon patriarchs, the West Coast eco-spiritual warriors and the self-satisfied Buddhist academics.
But no religious tradition, spiritual path or philosophical system has been left untouched by narcissism, according to the book Will and Spirit by psychiatrist Gerald May (half-brother of the somewhat more famous existentialist psychologist Rollo May, author of Love and Will).
Gerald May’s definition of spiritual narcissism is different from the one psychologists apply to the roughly two per cent of men and women who have narcissistic personality disorder. Such people are particularly malignant and destructive, since everything they do is always about them.
Spiritual narcissism, in contrast, is more understated, and much more common.
I hate to admit it, but spiritual narcissism is capable of striking all of us. And, sneaky as it is, it can do so particularly when we may be making some so-called spiritual progress.
“Simply stated, spiritual narcissism is the unconscious use of spiritual practice, experience, and insight to increase rather than decrease self-importance,” May writes in Will and Spirit.
Spiritual narcissism infiltrates our egos when we start to identify with “trying to become holy,” said May, who treated addicts before he began supervising ecumenical spiritual directors at the Shalem Institute in Washington, D.C.
Spiritual narcissism, May said, “makes the spiritual quest a self-aggrandizing process rather than a journey of deepening humility.”
Given May’s definition, you see how devious and universal spiritual narcissism can be.
It does not just apply to hyper-confident and controlling figures — like apocalyptic Islamic State chief Abu Bakr al-Baghdadi, televangelists Benny Hinn, Todd Bentley and Jim and Tammy Bakker, radical leaders David Koresh and Sun Myung Moon and, dare I suggest, the founder of The Secret, Rhonda Byrne, as well as New Age gurus like Andrew Cohen.
Instead of being obvious, spiritual narcissism can strike virtually anyone on a spiritual journey. (By the word, “spiritual,” I include all efforts to find personal meaning, including secular or atheist wisdom, within a wider horizon of significance.)
We can all succumb to narcissism when we have a spiritual growth spurt or philosophical insight. It happens when we begin thinking we are pretty great because we have achieved a level of development others have not.
How it creeps in
Here are six examples of how spiritual narcissism can creep in:
Feeling Chosen: Spiritual seekers who believe they have been “chosen” can become narcissistic. Like being on the playground and getting picked early for a team, nothing boosts self-importance more than feeling one is among the Select.
Striving to be a master: Gerald May distrusts seekers who want to become God-like. Whether they’re Christians, neo-pagans or atheist existentialists, he cites how fearful people often struggle to “amass personal power and control over destiny,” rather than learn to let go and sacrifice.
Working to be good: While many indulge in vices, others strive to be highly moral. Sometimes they go too far. May says some people “so achingly long to be helpful that they are blinded.” The Tao Te Ching advises, “Give up sainthood … and it will be a 100 times better for everyone.”
Over-emphasizing spiritual levels: American ethicist James Fowler created a famous ladder showing how people ascend through stages of spiritual maturity. While May found some validity in it, he cautioned against making spiritual levels so concrete. May would have also critiqued the colour-coded developmental memes of Don Beck’s spiral dynamics. With ladders, it’s too easy to rank yourself on a higher rung.
Lacking forgiveness: It is right to yearn for justice. It is another thing to be unable to get over an injustice, particularly to oneself. The unforgiving, May says, separate themselves from others, and become captives of resentment and superiority. Psychologist Nancy McWilliams refers to people who can’t let go of an injustice as “hyper-vigilant narcissists.”
Brotherly and sisterly love: In discussing active “filial love,” May says there is a danger of doing so to bolster self-regard. Aiding others because of guilt can be spiritually narcissistic. Even though Christianity and Buddhism call for acts of compassion, May says over-helpful people can “lose their experiential connectedness with the divine mystery of life.”
Avoiding the trap
If this list makes you wonder if almost anything is capable of steering you toward an unwanted rendezvous with spiritual narcissism, you might be right.
Egocentricity pops up when we least expect it. Seemingly spiritual callings can lead us away from connecting with “ultimate, unconditional love,” which May also termed “agape” (from the Greek).
“When a calling leads to great self-importance or grandiosity, it is probable the experience — or at least the reaction to it — was a psychological defence disguised as spiritual insight,” he writes.
May has many suggestions for avoiding the trap of spiritual narcissism.
Even though Will and Spirit was written decades before “mindfulness meditation” became highly popular, he recommended seekers practice “non-attachment.”
While easier said than done, non-attachment can loosen our hold on worldly desires, including even the desire to be loving and kind.
May talked about the value of detaching from wilfulness and becoming open to mystical, or what he called “unitive” experiences; connection with the holy.
While May’s path might sound difficult and esoteric, he often realized in his teaching that it was accessible to people from all walks of life.
And though it’s not simple to summarize the paradoxical approach of May (who died in 2005 at age 65), it is fair to say the ultimate aim of it is to surrender.
May urged people to think about mystical connection as a gift. That is, not as something we obtain through willpower, but as something that comes unexpectedly from a transcendent source.
Spiritual narcissism, for May, is the denial that growth ultimately comes from outside oneself — whether it is known as grace, God, the holy, Brahmin, the Godhead, the Call, Life Itself or the Ground of Love.
One should certainly not surrender to every impulse, desire or belief. That would be narcissism run amok.
People are called instead to discern between surrendering to something positive and something negative.
To that end, May thought people on a spiritual quest needed guides or companions. Just as Jesus and Buddha faced their greatest spiritual temptations late in their lives, so do those who find themselves possibly coming closer to the Godhead.
May also recommended spiritual seekers “locate” themselves in a spiritual tradition. Even though he opposed blind dogma, and encouraged inter-spiritual thinking, he believed there was danger in constantly dabbling among a spiritual smorgasbord.
Finally, he taught the most direct way to discern whether we are surrendering to unconditional love, rather than to self-aggrandizement, is to check to see if our spiritual journey is “deepening our compassion and service to the world.”
dtodd@vancouversun.com
Spiritual narcissism, says psychiatrist Gerald May in his book Will and Spirit, ‘makes the spiritual quest a self-aggrandizing process rather than a journey of deepening humility.’
Douglas Todd: Spiritual narcissism inflates ego
Common and sneaky: We’re all prone to using our metaphysical experience to boost our self-importance, but we can avoid it
By Douglas Todd, Vancouver Sun Columnist March 7, 2015
Well, this must not be about me. When it comes to the subject of spiritual narcissism, I want to think it applies only to others.
You know, the kind of people who act superior because they believe they have attained a level of spiritual development higher than the rest of us.
There seem to be a lot of obvious spiritual narcissists out there today. Like the bombastic Christian televangelists, the Islamic State zealots, the New Age gurus, the over-confident yoga teachers, the Mormon patriarchs, the West Coast eco-spiritual warriors and the self-satisfied Buddhist academics.
But no religious tradition, spiritual path or philosophical system has been left untouched by narcissism, according to the book Will and Spirit by psychiatrist Gerald May (half-brother of the somewhat more famous existentialist psychologist Rollo May, author of Love and Will).
Gerald May’s definition of spiritual narcissism is different from the one psychologists apply to the roughly two per cent of men and women who have narcissistic personality disorder. Such people are particularly malignant and destructive, since everything they do is always about them.
Spiritual narcissism, in contrast, is more understated, and much more common.
I hate to admit it, but spiritual narcissism is capable of striking all of us. And, sneaky as it is, it can do so particularly when we may be making some so-called spiritual progress.
“Simply stated, spiritual narcissism is the unconscious use of spiritual practice, experience, and insight to increase rather than decrease self-importance,” May writes in Will and Spirit.
Spiritual narcissism infiltrates our egos when we start to identify with “trying to become holy,” said May, who treated addicts before he began supervising ecumenical spiritual directors at the Shalem Institute in Washington, D.C.
Spiritual narcissism, May said, “makes the spiritual quest a self-aggrandizing process rather than a journey of deepening humility.”
Given May’s definition, you see how devious and universal spiritual narcissism can be.
It does not just apply to hyper-confident and controlling figures — like apocalyptic Islamic State chief Abu Bakr al-Baghdadi, televangelists Benny Hinn, Todd Bentley and Jim and Tammy Bakker, radical leaders David Koresh and Sun Myung Moon and, dare I suggest, the founder of The Secret, Rhonda Byrne, as well as New Age gurus like Andrew Cohen.
Instead of being obvious, spiritual narcissism can strike virtually anyone on a spiritual journey. (By the word, “spiritual,” I include all efforts to find personal meaning, including secular or atheist wisdom, within a wider horizon of significance.)
We can all succumb to narcissism when we have a spiritual growth spurt or philosophical insight. It happens when we begin thinking we are pretty great because we have achieved a level of development others have not.
How it creeps in
Here are six examples of how spiritual narcissism can creep in:
Feeling Chosen: Spiritual seekers who believe they have been “chosen” can become narcissistic. Like being on the playground and getting picked early for a team, nothing boosts self-importance more than feeling one is among the Select.
Striving to be a master: Gerald May distrusts seekers who want to become God-like. Whether they’re Christians, neo-pagans or atheist existentialists, he cites how fearful people often struggle to “amass personal power and control over destiny,” rather than learn to let go and sacrifice.
Working to be good: While many indulge in vices, others strive to be highly moral. Sometimes they go too far. May says some people “so achingly long to be helpful that they are blinded.” The Tao Te Ching advises, “Give up sainthood … and it will be a 100 times better for everyone.”
Over-emphasizing spiritual levels: American ethicist James Fowler created a famous ladder showing how people ascend through stages of spiritual maturity. While May found some validity in it, he cautioned against making spiritual levels so concrete. May would have also critiqued the colour-coded developmental memes of Don Beck’s spiral dynamics. With ladders, it’s too easy to rank yourself on a higher rung.
Lacking forgiveness: It is right to yearn for justice. It is another thing to be unable to get over an injustice, particularly to oneself. The unforgiving, May says, separate themselves from others, and become captives of resentment and superiority. Psychologist Nancy McWilliams refers to people who can’t let go of an injustice as “hyper-vigilant narcissists.”
Brotherly and sisterly love: In discussing active “filial love,” May says there is a danger of doing so to bolster self-regard. Aiding others because of guilt can be spiritually narcissistic. Even though Christianity and Buddhism call for acts of compassion, May says over-helpful people can “lose their experiential connectedness with the divine mystery of life.”
Avoiding the trap
If this list makes you wonder if almost anything is capable of steering you toward an unwanted rendezvous with spiritual narcissism, you might be right.
Egocentricity pops up when we least expect it. Seemingly spiritual callings can lead us away from connecting with “ultimate, unconditional love,” which May also termed “agape” (from the Greek).
“When a calling leads to great self-importance or grandiosity, it is probable the experience — or at least the reaction to it — was a psychological defence disguised as spiritual insight,” he writes.
May has many suggestions for avoiding the trap of spiritual narcissism.
Even though Will and Spirit was written decades before “mindfulness meditation” became highly popular, he recommended seekers practice “non-attachment.”
While easier said than done, non-attachment can loosen our hold on worldly desires, including even the desire to be loving and kind.
May talked about the value of detaching from wilfulness and becoming open to mystical, or what he called “unitive” experiences; connection with the holy.
While May’s path might sound difficult and esoteric, he often realized in his teaching that it was accessible to people from all walks of life.
And though it’s not simple to summarize the paradoxical approach of May (who died in 2005 at age 65), it is fair to say the ultimate aim of it is to surrender.
May urged people to think about mystical connection as a gift. That is, not as something we obtain through willpower, but as something that comes unexpectedly from a transcendent source.
Spiritual narcissism, for May, is the denial that growth ultimately comes from outside oneself — whether it is known as grace, God, the holy, Brahmin, the Godhead, the Call, Life Itself or the Ground of Love.
One should certainly not surrender to every impulse, desire or belief. That would be narcissism run amok.
People are called instead to discern between surrendering to something positive and something negative.
To that end, May thought people on a spiritual quest needed guides or companions. Just as Jesus and Buddha faced their greatest spiritual temptations late in their lives, so do those who find themselves possibly coming closer to the Godhead.
May also recommended spiritual seekers “locate” themselves in a spiritual tradition. Even though he opposed blind dogma, and encouraged inter-spiritual thinking, he believed there was danger in constantly dabbling among a spiritual smorgasbord.
Finally, he taught the most direct way to discern whether we are surrendering to unconditional love, rather than to self-aggrandizement, is to check to see if our spiritual journey is “deepening our compassion and service to the world.”
dtodd@vancouversun.com
Agakhani wrote
Gents Ya Ali Madad to all of you
Agakhani could you explain the 7 cycles pleas.
Ismaili103 thank you for the Abu Ali's vise and the translation of Sakhee Mahaapad. I have not listened to the vise but have gone through the translation of the Ginan
Admin your interpretation makes sense and i agree with it on prem patan.
KM i read the article that you posted and have further questions. Although i don't disagree with the idea of spiritual narcissism creeping in, i don't necessarily agree with the notion of detachment. Although to achieve Fana you have to be detached from the material world, but that leaves the question of your obligations to your family. Wouldn't complete detachment entail that you may have to compromise your material duties?
agakhani wrote:Below are some suggestions how to sit in Bandagi.
17, Try to understand what are the 7 cycles in our body, these cycles are also important.
I am still follow above suggestions its sure work for me and hope these will work for you too. Good Luck.
Gents Ya Ali Madad to all of you
Agakhani could you explain the 7 cycles pleas.
Ismaili103 thank you for the Abu Ali's vise and the translation of Sakhee Mahaapad. I have not listened to the vise but have gone through the translation of the Ginan
Admin your interpretation makes sense and i agree with it on prem patan.
KM i read the article that you posted and have further questions. Although i don't disagree with the idea of spiritual narcissism creeping in, i don't necessarily agree with the notion of detachment. Although to achieve Fana you have to be detached from the material world, but that leaves the question of your obligations to your family. Wouldn't complete detachment entail that you may have to compromise your material duties?
fayaz006 wrote:Agakhani wroteagakhani wrote:Below are some suggestions how to sit in Bandagi.
17, Try to understand what are the 7 cycles in our body, these cycles are also important.
I am still follow above suggestions its sure work for me and hope these will work for you too. Good Luck.
Gents Ya Ali Madad to all of you
Agakhani could you explain the 7 cycles pleas.
Ismaili103 thank you for the Abu Ali's vise and the translation of Sakhee Mahaapad. I have not listened to the vise but have gone through the translation of the Ginan
Admin your interpretation makes sense and i agree with it on prem patan.
KM i read the article that you posted and have further questions. Although i don't disagree with the idea of spiritual narcissism creeping in, i don't necessarily agree with the notion of detachment. Although to achieve Fana you have to be detached from the material world, but that leaves the question of your obligations to your family. Wouldn't complete detachment entail that you may have to compromise your material duties?
Although to achieve Fana you have to be detached from the material world, but that leaves the question of your obligations to your family. Wouldn't complete detachment entail that you may have to compromise your material duties?
MHI repeatedly emphasized that we have to balance between Din and Dunya. We can not forsake one for the other. Din and Dunya are the dual responsibilities of men. Din=spiritual quest, dunya=worldly responsibilities.
Seven Main Chakra Centers …. in the human body!
The 7 Chakras are the energy centers in our body in which energy flows through.
Blocked energy in our 7 Chakras can often lead to illness so it’s important to understand what each Chakra represents and what we can do to keep this energy flowing freely.
Here’s our quick summary of the 7 Chakras:
1. Root Chakra – Represents our foundation and feeling of being grounded.
• Location: Base of spine in tailbone area.
• Emotional issues: Survival issues such as financial independence, money, and food.
2. Sacral Chakra – Our connection and ability to accept others and new experiences.
• Location: Lower abdomen, about 2 inches below the navel and 2 inches in.
• Emotional issues: Sense of abundance, well-being, pleasure, sexuality.
3. Solar Plexus Chakra – Our ability to be confident and in-control of our lives.
• Location: Upper abdomen in the stomach area.
• Emotional issues: Self-worth, self-confidence, self-esteem.
4. Heart Chakra – Our ability to love.
• Location: Center of chest just above heart.
• Emotional issues: Love, joy, inner peace.
5. Throat Chakra – Our ability to communicate.
• Location: Throat.
• Emotional issues: Communication, self-expression of feelings, the truth.
6. Third Eye Chakra – also called 'AGYA CHAKRA"Our ability to focus on and see the big picture.
• Location: Forehead between the eyes. (Also called the Brow Chakra)
• For concentration in Meditation, Emotional issues: Intuition, imagination, wisdom, ability to think and make decisions.
7. Crown Chakra – The highest Chakra represents our ability to be fully connected spiritually.
• Location: The very top of the head.
• Emotional issues: Inner and outer beauty, our connection to spirituality, pure bliss.
Source from Internet.
The 7 Chakras are the energy centers in our body in which energy flows through.
Blocked energy in our 7 Chakras can often lead to illness so it’s important to understand what each Chakra represents and what we can do to keep this energy flowing freely.
Here’s our quick summary of the 7 Chakras:
1. Root Chakra – Represents our foundation and feeling of being grounded.
• Location: Base of spine in tailbone area.
• Emotional issues: Survival issues such as financial independence, money, and food.
2. Sacral Chakra – Our connection and ability to accept others and new experiences.
• Location: Lower abdomen, about 2 inches below the navel and 2 inches in.
• Emotional issues: Sense of abundance, well-being, pleasure, sexuality.
3. Solar Plexus Chakra – Our ability to be confident and in-control of our lives.
• Location: Upper abdomen in the stomach area.
• Emotional issues: Self-worth, self-confidence, self-esteem.
4. Heart Chakra – Our ability to love.
• Location: Center of chest just above heart.
• Emotional issues: Love, joy, inner peace.
5. Throat Chakra – Our ability to communicate.
• Location: Throat.
• Emotional issues: Communication, self-expression of feelings, the truth.
6. Third Eye Chakra – also called 'AGYA CHAKRA"Our ability to focus on and see the big picture.
• Location: Forehead between the eyes. (Also called the Brow Chakra)
• For concentration in Meditation, Emotional issues: Intuition, imagination, wisdom, ability to think and make decisions.
7. Crown Chakra – The highest Chakra represents our ability to be fully connected spiritually.
• Location: The very top of the head.
• Emotional issues: Inner and outer beauty, our connection to spirituality, pure bliss.
Source from Internet.
Bandagi Meditation
Since the Light is given and not taken, the requirement is only to wake up for meditation, that in itself is a blessing.
Posture and knowledge of how it work is less important. In the same way as a vaccination will work the same either you understand the science behind it or not, the same applies to meditation.
Comfort is the only requirement as one would try not to be distracted by physical un-comfort during Bandgi.
Posture and knowledge of how it work is less important. In the same way as a vaccination will work the same either you understand the science behind it or not, the same applies to meditation.
Comfort is the only requirement as one would try not to be distracted by physical un-comfort during Bandgi.
Fayaz,fayaz006 wrote: KM i read the article that you posted and have further questions. Although i don't disagree with the idea of spiritual narcissism creeping in, i don't necessarily agree with the notion of detachment. Although to achieve Fana you have to be detached from the material world, but that leaves the question of your obligations to your family. Wouldn't complete detachment entail that you may have to compromise your material duties?
The attitude of detachment stems in consideration of the verses below of the Ginan: Tum Chet Man Mera:
ejee jugmaa(n)he jo tu(n) aayaa, tuje meetthee laagee maayaa
ka(n)chan sareekhee kaayaa, so kyu(n) hovegee ugaar
tum chet man meraa...........................................1
You have come to this world and have found this illusory existence very sweet(pleasant). Your body which is as precious as gold to you, how will it be redeemed(saved)( at the time of death)?
Beware o my heart(soul).
ejee nahee(n) teraa baap maai, nahee teraa ben bhaai
nahee(n) teraa sagaa saa(n)hee, jutthaa hay sa(n)saar
tum chet man meraa...........................................3
Neither your father nor your mother is yours, neither your sister nor your brother is yours. Neither are your relatives and friends. The world is false.
Beware o my heart(soul).
ejee nahee(n) teraa putra dhee-aa, nahee(n) teree tree-aa
nahee(n) teraa sagaa shee-aa, man maa(n)he tu(n) veechaar
tum chet man meraa...........................................4
Neither your son nor your daughter are yours. Neither are your relatives. Think about this in your mind.
Beware o my heart(soul).
ejee jab rab tuje bulaave, koi saath nahee(n) aave
tuje gorme(n) sulaave, sar upar tere bhaar
tum chet man meraa...........................................5
When the Lord calls you(at the time of death), nobody will come along with you. They will lay you in the grave and place a heavy weight (of the earth).
The above verses indicate that all our worldly relations are temporary and we should regard them as such and not to get attached to them. In our quest for the truth, we need not abandon them but consider them from an enlightened perspective.
An essay written by a well known mystic/philosopher Paul Brunton describes this balanced approach:
"The declaration that entry into the kingdom of heaven can be effected only by the man unweighted with possessions, is a true one. But the possessions referred to are not external ones; they are wholly interior, intangible, and invisible. He is secretly dead to the world even whilst apparently moving, working, enjoying and suffering in the midst of it. Such is the true desireless state. He has to learn the paradoxical art of having natural desires like other men and yet being as if he did not really have them. That is to say, he may possess them insofar as he is a human being with human needs - although with him they will be simplified, disciplined and elevated - but at his heart's core he is ready at every moment to desert them instantly. Thus he establishes a sane equilibrium between the wish to possess and the will to renounce.
The most satisfactory attitude to adopt is the one which the Buddha had to adopt after experiencing both extremes of the princely life in a palace and the Spartan life of an ascetic. In the end he taught that the middle way was best. Thus, he makes use of things without becoming entangled in them. 'When thou hast surrendered all this, then thou mayst enjoy,' says the Isha Upanishad. Renunciation need not prevent him from loving his friends, need not deter him from valuing his comforts, need not deny him the use of clever inventions, luxurious homes and artistic creations. But it will permit all this only when and to the extent that it does not trespass upon his time with the Divine, his devotion to it and his choice of it. Philosophic discipline is not ascetic discipline: it does not ask him to renounce all ties of friendship, family and marriage, all affection for other human beings. He may keep the ties and the affections. It asks only that he shall free them from possessiveness, that he shall care deeply for others along with, and not in denial of, the Divine, that he shall maintain all lesser loves inside its larger love and not be imprisoned inside them. He is not required to abandon his worldly life but to spiritualize it, not called upon to renounce his personal relationships but to approach them from a new point of view. It would be a sad error to think that this passage from attachments to detachment, from earthly entanglements to heavenly ones, is made by destroying human relationships and chilling human affections. The actuality is that the man becomes more loving in his behaviour to family or friends and not less. But it is a love of higher quality than before, purer, less selfish and more benign.
Purity of heart means in philosophy the forsaking of all possessions and all persons, not before the world's gaze but before God's. There is peace for those who have entered the desireless state. So long as they are inwardly dead to the world, they may outwardly remain active in it. Neither an external asceticism nor an external abandonment of worldly life is what matters or is called for so much as an internal detachment. When ascetic renunciation has fulfilled its inner purpose, when it has helped to bring the animal self to subjugation and the personal self to submission, it may itself be renounced if he chooses to do so. For it is not an end, only a means to an end.
Re: Bandagi Meditation
Any mention of requirement in Quran to wake up in night and sit in bandgi and repeat Bol?Admin wrote:Since the Light is given and not taken, the requirement is only to wake up for meditation, that in itself is a blessing.
Posture and knowledge of how it work is less important. In the same way as a vaccination will work the same either you understand the science behind it or not, the same applies to meditation.
Comfort is the only requirement as one would try not to be distracted by physical un-comfort during Bandgi.
Did Prophet sit in Bandgi or prayed Tahajjud Salat/Namaz?
Re: Bandagi Meditation
Quran 73:2 - Keep vigil the night long, save a littlezznoor wrote:Any mention of requirement in Quran to wake up in night and sit in bandgi and repeat Bol?
Did Prophet sit in Bandgi or prayed Tahajjud Salat/Namaz?
Yes the Prophet sat in Bandagi. That was his means of attaining the Meraj according to Ismaili interpretation of the journey.
You may want to revisit the threads:
Sacred Mosque to the farthest Mosque
http://www.ismaili.net/html/modules.php ... ight=meraj
Prophet Muhammad and al-Miraj
http://www.ismaili.net/html/modules.php ... 22&start=0
zz I do not think you will understand that the Prophet did not need to go to a cave to do any Namaz, he was doing bandagi.
Likewise we, Ismailis, interpret the Meraj as a spiritual ascension while the uneducated shariati masses say he sat on a Burakh, some kind of horse unless it is a donkey and physically went to some heaven which is over our head when some Muslim has their head on the other side of the planet making it look like the prophet had maybe to descent to go to Heaven.
Take your pick but we live in world apart, Ismailis are Batini, we are an esoteric sect. There is nothing common with the exoteric, because we are from the Light and going back to Light while the shariati are from the Darkness and going back to the Darkness.
Likewise we, Ismailis, interpret the Meraj as a spiritual ascension while the uneducated shariati masses say he sat on a Burakh, some kind of horse unless it is a donkey and physically went to some heaven which is over our head when some Muslim has their head on the other side of the planet making it look like the prophet had maybe to descent to go to Heaven.
Take your pick but we live in world apart, Ismailis are Batini, we are an esoteric sect. There is nothing common with the exoteric, because we are from the Light and going back to Light while the shariati are from the Darkness and going back to the Darkness.
Ya Ali Madad:
In Ismailism our practice of bandagi is straight n simple.THERE IS NO HEAVY DOCTRINE OR ANALYSIS OF IT BEING SAID BY FARMANS OF ANY IMAMS.
once has to totally,totally eliminate tought of this living world n just use it as calling number to your heart to response.
there is no farman as such to to form an image or any good past event like beach etc.It will defeat the basics of Ibaadat.
I assume one member is reading too much of Hinduism and late alwaez and made a statement contrary to farmans.
Even prophets n pirs were subject to mistakes,so deep understanding is needed.
to Kmaherali: You have posted the ginan, 'Tu chet maan mera."
Is the pir addressing to to his MIND TO BE CAUTIOUS/.
or directly used that word for soul.
I ASSUME it could to listeners to be cautious of their thinking mind for concern of their souls.
Pir have used word as dil,jeev ,jeevda for soul/life else where ,does the word maan is same as those word.
In Ismailism our practice of bandagi is straight n simple.THERE IS NO HEAVY DOCTRINE OR ANALYSIS OF IT BEING SAID BY FARMANS OF ANY IMAMS.
once has to totally,totally eliminate tought of this living world n just use it as calling number to your heart to response.
there is no farman as such to to form an image or any good past event like beach etc.It will defeat the basics of Ibaadat.
I assume one member is reading too much of Hinduism and late alwaez and made a statement contrary to farmans.
Even prophets n pirs were subject to mistakes,so deep understanding is needed.
to Kmaherali: You have posted the ginan, 'Tu chet maan mera."
Is the pir addressing to to his MIND TO BE CAUTIOUS/.
or directly used that word for soul.
I ASSUME it could to listeners to be cautious of their thinking mind for concern of their souls.
Pir have used word as dil,jeev ,jeevda for soul/life else where ,does the word maan is same as those word.
In Islam there are two dimensions, the exoteric and the esoteric. The exoteric is the sharia aspect and the esoteric is the tariqah aspect. Within the esoteric Islam there are many tariqahs, Ismaili Tariqah being one of them. The tariqah practices vary between tariqahs and within tariqahs.zznoor wrote:I am looking for Hadith which indicates he sat in Bandgi and had a "Bol"
There is plenty of proof that he rose every night to perform Qiya e lail or Tahajjud prayers. To pray night Salat/Namaaz is established Sunna.
In Ismaili Tariqah the Prophet was a Pir and hence he would have prescribed the tariqah practice of his time. The Pir gives the Bol to the murids and therefore the Prophet himself would not have used the Bol but may have been in a state of permanent contemplation (Baqa), whether in activity or performing bandagi.
I am not an expert on Hadiths but I think there are many hadiths which emphasize remembrance - zikr as purifier of the soul. Bol is one aspect of it.