Muraqaba- the sufi reflection by sufi-master khwaja shamsuddin azeemi - contemplation
When we try to learn a new skill or try to gain data about a detail subject, we adhere to a guideline or a system, which anxiety that we pay concentration to the business to fully be au fait with it. Our mind becomes inquisitive to know the where, how and what of it. When we pay awareness to the minor details, that minor point itself gains value. However, when we close the eyes to the most chief part and do not pay any cognitive concentration to it then even that major point loses its value and importance. All the way through meditation we gain acquaintance about any aim and the deeper that knowledge, the more we learn about that aim and its qualities.
Muraqaba is the name of that consideration because of which man is able to gain the awareness which is the ancient comprehension of his Ego, Self, or Soul. After ahead that knowledge, any man can gain admission to his Ego or Soul.
It appears that the character the theater Muraqaba is austerely meeting in a pose with his or her eyes closed. However, purely conclusion the eyes and high and mighty a aspect pose does not serve the purpose. Muraqaba is in fact an angle of perception because of which the character doing the Muraqaba frees himself or herself from external senses and begins their journey in the hidden senses.
Now we are going to look into whether or not the Muraqaba-like environment or states exist in us, devoid of adopting the detail pose of Muraqaba.
Freedom from apparent senses happens in our daily life, both against your will and voluntarily. For example, we go to sleep and while sleeping our brain disconnects from external senses. It is true that this disengagement is impermanent however; this acclimatize could not be termed as no matter which but disengagement from noticeable senses. Hence, we can say that Muraqaba is in fact a way of daunting a state of sleeping not including going to sleep.
Every human being, from the time of birth to death spends life in two states. In other words, in the human mind there are two types of circumstances that prevail every jiffy of our life. One of these environment or state is wakening and the other sleeping or dreaming. In the wakening state, they are fascinated in Time and Space while for the duration of dreaming they are free from the confines of spatiotemporal limitations. This autonomy of Time and Space is sought after by means of Muraqaba by converting the state of sleeping or dreaming into an awakened state. Since at some stage in Muraqaba, a anyone goes by means of the same circumstances that he or she goes by means of while sleeping or dreaming.
The notion that dreams are nil but judgment is not correct. In all scriptures plus the Quran (Koran), dreams have been mentioned. The dreams that were mentioned in the Quran show that the realm of dream is free from the restrictions forced by Time and Space. When a character tries to be a burden the state of dreaming all through Muraqaba, they free themselves from that spatiotemporal boundaries and they journey by means of the realm of dream the way they move while fully wake. All free clothes need foundation; lacking it they could not survive. This is not amazing that is hard to comprehend. For illustration the foundation of a chair is its legs. A house corpse erect only when confidential the earth its foundation is laid. Similarly, we can only learn a area of interest or a area office of awareness when we know its basics. These basics (or formulas) are measured as the foundation of any arm of knowledge. God has discovered it in the Quran,
Al-Lah is the Light of the heavens and earth.
In this Universe, there are numerous worlds and galaxies. The Essence and Realism of God is a little only God knows or those with whom He has communal His Secrets. How much of this in rank God has communal with His preferred servants is not our concern. However, we do know that God bent this complete universe for us humans. It is confirmed on quite a few occasions in the Quran that the foundation of this universe is the Light (nur) of God. Based on this fact it is imperative that Man and all of his abilities be centered on one foundation.
It is our daily comment that not all of our actions, motions, whims, thoughts, imaginations, and feelings are reliant on the body of bones and flesh. Since when the Apparition disconnects its link with the brute body then this body of bones and flesh is incapable to act on its own. As long as the Apparition is emotionally involved with the body, all the needs, and functions basic for life are present. In other words, Character (ruh) is the foundation of the body.
According to the Quran, a incomplete comprehension of the Apparition is given. All the same even this imperfect awareness is still knowledge. What we are annoying to highlight is that what we be concerned about Man is a body of bones and flesh, despite the fact that that Man is nonentity but fiction. The real Man is the one that protects that skeleton of flesh and keeps it in motion, whom the Quran calls ruh (Spirit). This ruh, in order to complete the needs of life uses a medium. We call this medium, chromosomes. In the Quran, God has said that, We poured Our ruh in him (Adam). In other words, ruh produced a channel and after that gave him the senses. ruh is in fact a constituent of the Divine and in it all the acquaintance of Divine Discretions and Attributes are present, which God so Willed. Just how this acquaintance was acquired by the component, is a Divine Mystery, which could never be explained.
There are eleven thousand generators (latifa, plural lataif) at work confidential the Man. According to Sufism, there are eleven thousand Divine Names as well. Every Divine Name is an Attribute and every Divine Attribute is awareness (ilm). This acquaintance auxiliary expands into more and more spheres to develop into a manifestation of the Divine Attributes.
In order to enter the unseen world (al-ghayb) or to consider no matter which afar Time and Space, we have to first free ourselves from the charge of spatiotemporal restrictions. This is only likely when the ability to see that sees Time and Space frees itself from its boundaries. To activate that vision, a selection of exercises have been bent by means of which even if the human mind is not completely free at least it is able to come close to it.
Now the next ask is to how and when the human senses could be freed from that restriction. One illustration is the state of dreaming. Sleeping in point of fact is receiving candor from the diurnal senses, which are Time and Space. When we go to sleep then our senses are transferred to a realm where the state of Time and Space do exist but not in the sequential order in which we spend our life. The Back way is that while wake human mind could focus on any article with full concentration. For illustration when we read an exciting book, we often lost track of the time. When we after all look at our watch, we then realized that so much time had elapsed, all the same we were not aware of it.
In the Quran, the event of Moses being paid the Torah is mentioned in the subsequent verse,
And We promised Moses thirty nights and fulfilled it in forty nights.
Day and night are mentioned in Quran in the subsequent verses,
And We enter night into the day and let the day enter into the night.
We take the night out of the day and take the day out of the night.
We cover the day onto night and night into the day
When we contemplate these verses of Quran, we realized that day and night are in fact two senses. In other words, our life is not speaking into two senses. One of the senses is day the other one is night. For the duration of the day senses (diurnal senses) constrained with Time and Space while for the duration of night senses (nocturnal senses) we are free from these restrictions.
The Divine Account that We promised Moses thirty nights and fulfilled it in forty nights is interesting. For the reason that Moses did not basically spend forty nights there, his intact stay was forty days and forty nights. It was not that he was costs the nights at the place and advent back for the duration of the day. He did spend his total stay at the Mount. Interestingly God did not allusion days in the verse as an alternative mentions only night. It noticeably suggests that for the duration of those forty days and forty nights, Moses was under the control of of the night senses. The same night-time senses, which free us from the restrictions of Time and Space.
Hence, anybody who would be a nuisance the night-time senses at some stage in the episode of day and night on themselves would be free from the detention of Time and Space. This choice from spatiotemporal restriction is the way to exploring the unseen realm and in receipt of intuitive information.
During a battle, an arrow injured Amirul Momineen Ali ibn abi Talib. It had entered his thigh and the pain was excruciating. The surgeons could not conduct on it. For the reason that of excessive pain he would not let them even touch it. One of his companions optional to surgeons that they wait until Imam Ali began his prayer. When Imam Ali began his prayer, the surgeons were able to activate on him exclusive of him viewing any sign of pain. By the time he was done with his prayers, Imam Ali realized that the medical doctor had before now performed the surgery and the wound had previously been stitched. This event is a different case in point of the cancellation of Time and Space. When Imam Ali in progress his prayers, his senses went from diurnal state into night-time state. The jiffy his mind entered the night senses his focus was shifted away from the diurnal senses (restriction and pain). The foundation of Religious studies is based on the realism that Man has two senses, two brains, and two lives. Just like the two sides of a coin, it has two sides. One life is restricted; the other one is free. Constrained life is day, wakefulness, and consciousness. On the other hand, free life is the name of night, joy, peace and the pleasure of the heart.
To gain that life the easiest logic in Religion is Muraqaba. Muraqaba is in fact the name of an exercise, energy and the angle of perception. By means of it, everybody can enter the night senses while charge the diurnal senses dynamic as well.
Sufi-Master Khwaja Shamsuddin Azeemi is the Patriarch of the Sufi Order of Azeemia and has in print over 35 books on Parapsychology,Telepathy and meditation. His most current book Muraqaba-The Art and Knowledge of Sufi Contemplation was available in the U. S. in January 2005. (tras. by Syed Shahzad Reaz)
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