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Our community is devoted to the discussion of Tradition, a term that has been most adequately defined by Seyyed Hossein Nasr as "truths or principles of a divine origin revealed or unveiled to mankind and, in fact, a whole cosmic sector through various figures envisaged as messengers, prophets, avataras, the Logos or other transmitting agencies, along with all the ramifications and applications of these principles in different realms including law and social structure, art, symbolism, the sciences, and embracing of course Supreme Knowledge along with the means for its attainment."

Topics for discussion include the orthodox doctrines, spiritual methods, and artistic forms of the worlds great religions, especially as they are represented in the Traditional School comprised of such authorities as Rene Guenon, Frithjof Schuon, Ananda Coomaraswamy, Marco Pallis, Titus Burckhardt, Martin Lings, Seyyed Hossein Nasr, William Chittick, Huston Smith, James Cutsinger and many others. Although these writers will serve as our primary focus, all traditional orthodox religions and philosophies are appropriate subjects for discussion. It is our hope that the encounter with the traditional perspective on this forum will allow participants to penetrate further into the depths of their respective traditions and enter into mutually supportive and enriching dialogue with the adherents of other religions.

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 Post subject: The Method of Sufism
PostPosted: September 21st, 2014, 1:13 pm 
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The [mystic] way is that you cut off your attachments completely, so that your heart no longer pays attention to: family, children, possessions, homeland, and [even] sanctity. Rather, you have to endure until your state is such that the absence and the presence of these things are equal to you. Then you isolate yourself in a private corner [somewhere] and limit your acts of worship to the obligatory prayers and to the established supererogatory prayers (rawatib), and you sit, empty of heart, concentrating your attention, preparing to draw near to God Most High, through your remembrance of Him.

This is at the beginning of the matter: you persist in remembering God Most High with your tongue, such that you do not stop saying: ‘Allah’, ‘Allah’ with presence of heart and full consciousness until you reach a state in which, if you were to stop moving your tongue, you would find it as if still invoking the word [‘Allah’], because it has grown so accustomed to it. Still you endure patiently doing that, until the role of your tongue is gone but your soul and heart continue invoking without your tongue moving. Then you persist until nothing remains in your heart except the meaning of the word [‘Allah’], and your mind does not think of the letters or form of the word [‘Allah’]—only purely the meaning, present in your heart, necessarily and at all times.

You can choose things only up to this point. After this you have no control, except in continuing to repel distracting thoughts. Then you lose your power of choice, and nothing remains for you except to wait and see what happens to you by way of ‘spiritual openings’ [‘futuh’], like what happens to the saints (and which are actually only a mere part of what happens to the Prophets). It may be something like a passing lightning bolt that does not last; then it comes back. But it may delay, yet if it comes back then it may stay, and stabilize [in you]. If it stays, it may stay for a long time, or perhaps just a short period. Or it may happen in succession. And there may be different varieties. The stations of the saints are countless, in accordance with their different natures and virtues. That is the method of Sufism; it has been summarized as complete purification on your behalf, along with serenity and clarity; and then preparedness and waiting, only.

- From The Scale of Deeds by Imam Abu Hamid al-Ghazali (Translated by Prince Ghazi bin Muhammad bin Talal)

Be outwardly on land and inwardly at sea.
~ Shaykh Muhammad al-Būzīdī

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