I tasted the fruit of another’s belief and want to savor it for a long time to come.
Sufi is what it’s been called for more than a thousand years. It is part of a sect that is fondly called “lovers.” They teach of a longing for the “Beloved” and how one may find their higher self in the process.
I hope to merge much of it with my “Journey” and, now and then, to seek advice from the teachings. Below is a guideline a spiritual wanderer may find comfort.
*Beliefs and Etiquettes of the Naqshbandi Path
- We believe in the Oneness of Being.
- It is the Source from whom all life flows and to whom all life returns.
- It appears by countless names and attributes.
- It is the creator of all; all creation is emcompassed within the mercy of the Divine.
- Mercy and benevolence also include strict and majestic guidance.
- On the level of manifestation the Beloved reveals Itself through two complimentary aspects: beauty (mercy) and majesty (justice).
- Humanity was created “by the ‘hands’ of the Beloved.”
- In this state of utmost nearness all humanity recognizes the Beloved as Lord.
- All humanity carries deep within its innermost being the flavor and memory of this primordial nearness. This creates a tremendous longing: man and women long to return to “the state in which they were before they were.”
- This latent memory is revived through th practice of dhikr: the remembrance of the Beloved.
- In the Naqshbandi tradition the dhikr is practiced in silence. The silent dhikr (meditation) produces in the heart an intense and imperishable impression (naqsh = “impression, print“; band = to bind, to fasten.
- There are no set times or places for the practice of the silent meditation: the Beloved is remembered always and everywhere, either individually or in groups. However, when we meet in a group we practice together the silent meditation of the heart.
- We believe that our life is a journey to the Beloved. Although this is an individual journey, we join together to support each other and to strengthen the energy of love.
- We believe that the journey is not possible without a guide. The guide is our teacher.
- The teacher is a human being who has surrendered totally to the will of the Beloved and has thus become a mirror in which the different aspects of the Divine are reflected.
- We believe that ultimately the outer teacher points to the inner teacher, who resides in the depths of the hearts of all men and women.
- Apart from the silent dhikr there are very few specific practices. We believe and aspire that all our activities, day by day, minute by minute, should be in surrender to the will of the Beloved.
- We lead ordinary lives and work respectfully with the scope of our particular inclinations, talents, trainings and professions. Many of us work within the community as teachers, therapists, practitioners, artists and craftsmen.
- We believe that family life facilitates maturity, responsibility, and inner growth.
- Whatever we do and wherever we are we try neither to be possessed by our occupation, circumstances, and belongings, nor to be possessive towards anyone or anything. This we call traditionally “solitude in the crowd” or “the poverty of the heart.”
- We abide humbly and strictly by the laws and rules of the countires in which we live.\
- We try to “clean our own courtyard” rather than to preach to our fellow men and women to “clean” theirs.
- We avoid demonstrations and unnecessary public argumentations.
- At times of collective hardship we pray silently in our hearts for the well-being of the world.
- At every gathering, before our group meditation, we pray silently in our hearts for the well-being of those in need, according to the requests of their friends or relatives among us.
- We respect the variety of human paths, beliefs, opinions, and ways of conduct. Among us are members of different religions and creeds.
- We believe that our individual freedom ends where that of our fellow men and women start.
- We try to give precedence to our friends over ourselves; yet we use our honest discrimination so as not to abuse our sense of self-respect.
- In all our circumstances, which oscillate between joy and pain, we practice the correct attitude towards the Beloved: in joyful times the attitude of gratefulness, in painful times the attitude of perseverance.
- We believe that the path is eternal and that its message has been transmitted, in different places, through a uninterrupted chain of teachers, from time immemorial.
- We believe that all paths lead to the Beloved.
(* “The Call & The Echo, Sufi Dreamwork & The Psychology of the Beloved.” Llewellyn Vaughan-Lee, (at 173-175) Copyright 1992: The Golden Sufi Order.)
What wonderful ‘rules’ to live by.
I’ve recently started on the Ruhaniat Sufi path, which is similar, but we sing and dance a lot! But the ways we hope to treat others is the same.
Thanks for the visit and the input on Sufi dancing. I read your site and understand that the dance involves “chants” or “words of wisdom”from such various groups, including Islam and Judiasm, as well as Christianity and Buddhism. My favorite is the Kyrie Elieson (I betcha I butchered the spelling. What do you want from a Greek?)
If you can’t find peace by combining all of those spiritual paths, I don’t know where on Earth one could find a suitable dance partner.
Yes, for me it’s been a real eye-opener to find that something spiritual (not religious, as in ‘dogmatic’) can be meaningful.
The Dances of Universal Peace are difficult to describe, though, to people who haven’t done them – try searching on YouTube for lots of examples!
Last weekend, I spent the whole day dancing with a group doing the Lord’s Prayer in Aramaic – a different dance for each line. It was wonderful.
Sufism should be much wider known, IMO :-). It’s such a hidden gem.
No synchronicity in this at all. 😉
You’re right. We don’t need walls or temples or churches. All we need is to look within.
That is synchronicity at its best.