posted December 13, 2007 09:28 AM         

Sufi Poems express the mystical longings and realisations of the great Sufi Masters and Sufi Poets.

The most renowned of them all was Rumi.

His poems on love particularly have an intoxicating quality.His fellow Sufi - Shams was rumoured to be his Twin -Self. To this day there is disagreement whether his poems were his own or written for Shams. His followers were jealous of the spiritual bond between the two, and drove Shams to leaving Rumi, or so it is said.
When Rumi realised Shams had left him , in his grief and outpouring of love and anguish he started twirling round and round and thus initiated the Round dance of the Sufis.
Sufi mystics are known to dance round n round for hours in blissful union with the Divine Love that dwells within all of us.

here is my favourite Rumi ode to Shams

Because the Idol is your Face,
I have become an Idolator.
Because the wine is from your cup,
I have become a drunkhard.
In your love,
I have ceased to exist.
This non - existence that links Me to You,.
Is better than all existence.

posted December 13, 2007 09:32 AM         

Basic beliefs

The essence of Being/Truth/God is devoid of every form and quality, and hence unmanifested, yet it is inseparable from every form and phenomenon either material or spiritual. It is often understood to imply that every phenomenon is an aspect of Truth and at the same time attribution of existence to it is false. This apparent paradox of the relationship of creator and created is the basis of Sufi metaphysics. The chief aim of all Sufis then is to let go of all notions of duality, including a conception of an individual self, and to realize the Divine unity.

Origins

Sufism is generally believed to have originated among Muslims near Basra in modern Iraq,
Some orientalist scholars believe that Sufism was essentially the result of Islam evolving in a more mystic direction. For example, Annemarie Schimmel proposes that Sufism in its early stages of development meant nothing but the interiorization of Islam. According to Louis Massignon: "It is from the Qur’an, constantly recited, meditated, and experienced, that Sufism proceeded, in its origin and its development."[3]

The great masters of Sufism

he Sufis dispersed throughout the Middle East, particularly in areas previously under Byzantine influence and control. This period was characterized by the practice of an apprentice (murid) placing himself under the spiritual direction of a Master (shaykh, pir or murshid).

Some believe that Sufism was influenced as a belief in South Asia when Islam mixed with the Hindu, Sikh, and Buddhist Cultures.[4]

The Chishti order was founded by Abu Ishaq Shami ("the Syrian") who brought Sufism to the town of Chisht, now Afghanistan. The Chishti Order was first introduced in India by Khwaja Moinuddin Chishti (1143-1223 AD) and is the oldest known order.[5]

The Six Subtleties

Sufic development involves the awakening of these spiritual centers of perception or CHAKRAS that lie dormant in an individual. Each center is associated with a particular color and general area of the body, often with a particular prophet, and varies from order to order. The help of a guide is considered necessary to help activate these centers. After undergoing this process, the dervish is said to reach a certain type of "completion."

The person gets acquainted with the lataif one by one by Muraqaba (Sufi meditation), Dhikr (Remembrance of God) and purification of one's psyche of negative thoughts, emotions, and actions. Loving God and one's fellow, irrespective of his or her race, religion or nationality, and without consideration for any possible reward, is the key to ascension according to Sufis.

These six "organs" or faculties: Nafs, Qalb, Ruh, Sirr, Khafi & Akhfa, and the purificative activities applied to them, contain the basic orthodox Sufi philosophy. The purification of the elementary passionate nature (Tazkiya-I-Nafs), followed by cleansing of the spiritual heart so that it may acquire a mirror-like purity of reflection (Tazkiya-I-Qalb) and become the receptacle of God's love (Ishq) and illumination of the spirit (Tajjali-I-Ruh). This process is fortified by emptying of egoic drives (Taqliyya-I-Sirr) and remembrance of God's attributes (Dhikr), and completion of journey by purification of the last two faculties, Khafi and Akhfa.

Universal Sufism
Main article: Universal Sufism

Mainstream Sufism is seen by its scholars and supporters as a part of traditional Islam. However, there is a major line of non-Islamic or offshoot-Islamic Sufi thought that sees Sufism as predating Islam and being a universal philosophy, that is independent of the Qur'an and the teachings of Prophet Muhammad. This view of Sufism has been popular in the Western world.[citation needed] Universal Sufism tends to be opposed by traditional Sufis, who argue that Sufism has always been practiced from within an Islamic framework and can never be separated from it. Inayat Khan founded Universal Sufism whilst also maintaining his lineage in Chisti Sufism, and Idries Shah advocated similar concepts. Irina Tweedie and Abdullah Dougan also taught outside the Islamic context while maintaining the connection to their Naqshbandi heritage.

There is also an attempt to reconsider Sufism in contemporary Muslim thought from within. According to this view, Sufism represents the core sense of Islam that gives insight to God and His creation

posted December 13, 2007 09:42 AM         

Attar (1119 - 1230?) saint and mystic, one of the most voluminous authors in Persian literature on religious topics. His best-known work, Conference of the Birds, is an elaborate allegory of the soul's quest for reunion with God

So long as we do not die to ourselves,
and so long as we identify with someone or something,
we shall never be free.
The spiritual way is not for those wrapped up in exterior life.

Farid ud Din Attar

~~

Strive to discover the mystery before life is taken from you.
If while living you fail to find yourself, to know yourself,
how will you be able to understand
the secret of your existence when you die?

Farid ud Din Attar

~~

Intoxicated by the Wine of Love.
From each a mystic silence Love demands.
What do all seek so earnestly? 'Tis Love.
What do they whisper to each other? Love.
Love is the subject of their inmost thoughts.
In Love no longer 'thou' and 'I' exist,
For Self has passed away in the Beloved.
Now will I draw aside the veil from Love,
And in the temple of mine inmost soul,
Behold the Friend; Incomparable Love.
He who would know the secret of both worlds,
Will find the secret of them both, is Love.

Farid ud Din Attar - translation Margaret Smith -The Jawhar Al-Dhat

ami (1414-92) (Nur al-Din 'Abd al-Rahman ibn Ahmad al-Jami) commonly called the last great classical poet of Persia, saint and mystic, composed numerous lyrics and idylls, as well as many works in prose. His Salaman and Absal is an allegory of profane and sacred love. Some of his other works include Haft Awrang, Tuhfat al-Ahrar, Layla wa -Majnun, Fatihat al-Shabab, Lawa'ih, al-Durrah al-Fakhirah.

~~

Who is man?
The reflection of the Eternal Light.

What is the world?
A wave on the Everlasting Sea.

How could the reflection be cut off from the Light?

How could the wave be separate from the Sea?

Know that this reflection and this wave are that very Light and Sea.

Jami, Diwan, tr by W.C. Chittick

~~

Hidden behind the veil of mystery, Beauty is eternally free from the slightest stain of imperfection. From the atoms of the world, He created a multitude of mirrors; into each one of them He cast the image of His Face; to the awakened eye, anything that appears beautiful is only a reflection of that Face.

Now that you have seen the reflection, hurry to its Source; in that primordial Light the reflection vanishes completely. Do not linger far from that primal Source; when the reflection fades, you will be lost in darkness. The reflection is as transient as the smile of a rose; if you want permanence, turn towards the Source; if you want fidelity, look to the Mine of faithfulness. Why tear your soul apart over something here one moment and gone the next?

Jami, translation by Andrew Harvey and Eryk Hanut - 'Perfume of the Desert'

~~

Whether your destiny is glory or disgrace,
Purify yourself of hatred and love of self.
Polish your mirror; and that sublime Beauty
From the regions of mystery
Will flame out in your heart
As it did for the saints and prophets.
Then, with your heart on fire with that Splendor,
The secret of the Beloved will no longer be hidden.

Jami, translation by Andrew Harvey and Eryk Hanut - 'Perfume of the Desert'

posted December 13, 2007 09:47 AM         

The Jesus of your spirit is inside you now.
Ask that one for help, but don't ask for body-things...

Don't ask Moses for provisions
that you can get from Pharaoh.

Don't worry so much about livelihood.
Your livelihood will turn out as it should.
Be constantly occupied instead
with listening to God.

Rumi, Mathnawi II:450-454

~~

Listen for the stream
that tells you one thing.

Die on this bank.
Begin in me
the way of rivers with the sea.

Rumi - Coleman Barks - from "Say I Am You"

~~
You've no idea how hard I've looked for a gift to bring You.
Nothing seemed right.

What's the point of bringing gold to the gold mine, or water to the Ocean.
Everything I came up with was like taking spices to the Orient.

It's no good giving my heart and my soul because you already have these.

So- I've brought you a mirror.

Look at yourself and remember me.

- Jalaluddin Rumi

~~

Longing is the core of mystery.
Longing itself brings the cure.
The only rule is, Suffer the pain.

Your desire must be disciplined,
and what you want to happen
in time, sacrificed.

Rumi - The Essential Rumi - Coleman Barks

Sanai (1118-1152) (Abû'l-Majd Majdûd b. Adam Sanâ'î) is revered as one of the first great mystical poets of Persia. He produced many lyrical poems and a religious epic, The Walled Garden of Truth or the Enclosed Garden of Truth (The HADîQATU' L-HAQîQAT).

Don't speak of your suffering -- He is speaking.
Don't look for Him everywhere -- He's looking for you.

An ant's foot touches a leaf, He senses it;
A pebble shifts in a streambed, He knows it.

If there's a worm hidden deep in a rock,
He'll know its body, tinier than an atom,

The sound of its praise, its secret ecstasy --
All this He knows by divine knowing.

He has given the tiniest worm its food;
He has opened to you the Way of the Holy Ones.

Sanai

~~

'The Puzzle'

Someone who keeps aloof from suffering
is not a lover. I choose your love
above all else. As for wealth
if that comes, or goes, so be it.
Wealth and love inhabit separate worlds.

But as long as you live here inside me,
I cannot say that I am suffering.

Sanai, translation by Coleman Barks - 'Persian Poems'

~~

'The Way of the Holy Ones'

Don't speak of your suffering -- He is speaking.
Don't look for Him everywhere -- He's looking for you.

An ant's foot touches a leaf, He senses it;
A pebble shifts in a streambed, He knows it.

If there's a worm hidden deep in a rock,
He'll know its body, tinier than an atom,

The sound of its praise, its secret ecstasy --
All this He knows by divine knowing.

He has given the tiniest worm its food;
He has opened to you the Way of the Holy Ones.

Sanai, translation by Andrew Harvey and Eryk Hanut - 'Perfume of the Desert'

~~

Those unable to grieve,
or to speak of their love,
or to be grateful, those
who can't remember God
as the source of everything,

might be described as a vacant wind,
or a cold anvil, or a group
of frightened old people.

Say the Name. Moisten your tongue
with praise, and be the spring ground,
waking. Let your mouth be given
its gold-yellow stamen like the wild rose's.

As you fill with wisdom,
and your heart with love,
there's no more thirst.

There's only unselfed patience
waiting on the doorsill, a silence
which doesn't listen to advice
from people passing in the street.

posted December 13, 2007 09:47 AM         

Your love has wrested me away from me,
You're the one I need, you're the one I crave.
Day and night I burn, gripped by agony,
You're the one I need, you're the one I crave.

I find no great joy in being alive,
If I cease to exist, I would not grieve,
The only solace I have is your love,
You're the one I need, you're the one I crave.

Lovers yearn for you, but your love slays them,
At the bottom of the sea it lays them,
It has God's images-it displays them;
You're the one I need, you're the one I crave.

Let me drink the wine of love sip by sip,
Like Mecnun, live in the hills in hardship,
Day and night, care for you holds me in its grip,
You're the one I need, you're the one I crave.

Even if, at the end, they make me die
And scatter my ashes up to the shy,
My pit would break into this outcry:
You're the one I need, you're the one I crave.

"Yunus Emre the mystic" is my name,
Each passing day fans and rouses my flame,
What I desire in both worlds in the same:
You're the one I need, you're the one I crave.

Shaikh Abu Saeed Abil Kheir (Abu Sa'id ibn Ab'il Khair ) (967 - 1049) referring to himself as "nobody, son of nobody" he expressed the reality that his life had disappeared in the heart of God. This renowned, but lesser known, Sufi mystic from Khurasan preceded by the great poet Jalaluddin Rumi by over two hundred years on the same path of annihilation in Love.

Until you become an unbeliever in your own self,
you cannot become a believer in God.

Piousness and the path of love
are two different roads.
Love is the fire that burns both belief
and non-belief.
Those who practice Love have neither
religion nor caste.

Shaikh Abu Saeed Abil Kheir - "Nobody, Son of Nobody" - Vraje Abramian

~~

Be humble.
Only fools take pride in their station here, trapped in
a cage of dust, moisture, heat and air.
No need to complain of calamities,
this illusion of a life lasts but a moment.

Shaikh Abu Saeed Abil Kheir - "Nobody, Son of Nobody" - Vraje Abramian

Husayn ibn Mansur al-Hallaj known as al-Hallaj (the wool-carder), he was put to death in Baghdad for having uttered ana 'l haqq (I am the Truth):

I am He whom I love,
and He whom I love is I:
We are two spirits
dwelling in one body.
If thou seest me,
thou seest Him,
And if thou seest Him,
thou seest us both.

al-Hallaj, Kitab al-Tawasin, in The Mystics of Islam, by Reynold A Nicholson

~~

Thy Spirit is mingled in my spirit
even as wine is mingled with pure water.
When anything touches Thee,
it touches me.
Lo, in every case Thou art I!"

al-Hallaj, Kitab al-Tawasin, in The Mystics of Islam, by Reynold A Nicholson

.
Moinuddin Hasan Chishti (d 1229 A.D) beloved spiritual leader who carried the Chishti lineage to India.

The noise of the lover is only up to
the time when he has not seen his Beloved.
Once he sees the Beloved, he becomes calm and quiet,
just as the rivers are boisterous before they join the ocean,
but when they do so, there are becalmed forever.

~~

The one who knows becomes perfect only when
all else is removed from in-between him and the Friend.
Either he remains or the Friend

posted December 14, 2007 02:04 AM         

An ancient persian dictionary has this for Sufi 'Sufi Chist' - Or who is sufi? A sufi is a sufi.

That is a sufi can't be defined. You can only taste it.