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15.06.2014
Sufi’s are mystics from an area that has reached as far as Southern France, Eastern Spain, North Africa, the Middle East and Central Asia. Sufi philosophy and practice is perhaps the most prominent of what we refer to as interactive meditation on how do i meditate: practices that involve participation rather than withdrawal. Sufis are often described as ecstatic mystics, yet functionally a modern Sufi will not abandon common sense nor his or her responsibilities towards family.
Sufis are often refered to as Islamist mystics and it is true that the very great majority of Sufi orders function in Islamic countries and have Muslim followers. However, the esoteric nature of the collective practices of Sufism concern wisdom beyond boundaries and without alignment to a single creed or methodology.
The Transcendental Meditation (TM) method was delivered by Maharishi Mahesh yogi between the late 1950’s and to his death in 2008. Communications Person, Well known aerospace company, Riyadh, The Magic Kingdom of Saudi Arabia. Merwan Sheriar Irani was the second of six children, born to a Persian family in Poona, India.
Selfishness comes into existence owing to the tendency of desires to find fulfillment in action and experience. These impressions express themselves as desires, and the range of the operation of consciousness is strictly limited by these desires. Greed is a state of restlessness of the heart, and it consists mainly of craving for power and possessions.
Selfishness inevitably leads to dissatisfaction and disappointment because desires are endless. The gulf between the clouded consciousness of average humanity and the fully illumined consciousness of a Perfect Master is created by samskaras that give rise to egoism.
Like the shuttle of the weaver’s loom, the human mind moves within two extremes, developing the warp and the woof of the cloth of life. These banks of the river of life are best looked upon not as two parallel lines but as two converging lines that meet at the point of Liberation. Human actions are based upon the operation of the impressions stored in the mind through previous experiences.
When occupied with the physical objects of this world (such as the body, nature, and other things), the mind is, so to say, externalized and creates gross impressions. The samskaras are of two types, natural and nonnatural, according to the manner in which they come into existence.
The samskaras that get attached to the soul during the human stage are cultivated under the moral freedom of consciousness with its accompanying responsibility of choice between good and bad, virtue and vice. This difference in the length of the formative periods and in the conditions of formation is responsible for the difference in the degree of firmness of attachment of the natural and nonnatural samskaras to the soul. The life of the spirit is the expression of Infinity and, as such, knows no artificial limits.
However, those who would live the life of the spirit must remain detached in the midst of worldly things without becoming cold or indifferent to them. To see things as they are is to grasp their real significance as parts of the manifestation of the One Life, and to see through the veil of their apparent multiplicity is to be free from the insistent obsession for anything in its imagined isolation and exclusiveness. Spiritual understanding, which is the complementary aspect of the life of the spirit, must be distinguished from worldly wisdom, which is the quintessence of the conventions of the world.
Human love is encircled by a number of obstructive factors, such as infatuation, lust, greed, anger, and jealousy. Practice meditation every day to imbibed the essence of Meher Baba’s life and glorious teaching.
Sufis travel deep into the secrets of their heart in order to merge with their divine nature.
The name Sufi is recent, only having been used as a collective reference for about 150 years.
While Islam may provide the doorway, once passed there is nothing that need be held on to in terms of practice or function. The only Real Existence is that of the one and only God, who is the Self in every finite self. The only Real Love is the love for this Infinity (God), which arouses an intense longing to see, know, and become one with its Truth (God).
The only Real Sacrifice is that in which, in pursuance of this love, all things-body, mind, position, welfare, and even life itself are sacrificed. The only Real Renunciation is that which abandons, even in the midst of worldly duties, all selfish thoughts and desires.
The only Real Knowledge is the knowledge that God is the inner dweller in good people and in so-called bad, in saint and in so-called sinner. The only Real Control is the discipline of the senses to abstain from indulgence in low desires, which alone ensures absolute purity of character. The only Real Surrender is that in which poise is undisturbed by any adverse circumstance; and the individual, amidst every kind of hardship, is resigned with perfect calm to the will of God. The samskaras, or impressions, form an enclosure around the possible field of consciousness. Lust is very much like greed in many respects; but it differs in the manner of its fulfillment, which is directly related to the gross sphere.


These can be removed through perfect character, devotion, and selfless service; but the best results in this direction are attained through the help of a Perfect Master. The development of spiritual life is best represented not as a straight line but as a zigzag course. If there were no banks, the waters of the river would disperse, making it impossible for the river to reach its destination. The amount of oscillation becomes less and less as the individual approaches the goal, and completely subsides when he realizes it.
On the one hand there are mental processes that constitute essential ingredients of human experience, and on the other hand there are things and objects to which they refer. Every thought, emotion, and act is grounded in groups of impressions that, when considered objectively, are seen to be modifications of the mind. When it is busy with its own subjective mental processes, which are the expressions of already existing samskaras, it creates subtle and mental impressions. The nonnatural samskaras are not as difficult to eradicate as the natural, which have an ancient heritage and are therefore more firmly rooted. The life of the spirit is to be found in comprehensiveness that is free from clinging and in appreciation that is free from entanglement. Spiritual wisdom does not consist in the unquestioning acceptance of the ways of the world. In one sense, even these obstructive factors are either forms of lower love or the inevitable side results of these lower forms of love.
For example a practitioner is as likely to be silently repeating a zikr or prayer under the breath as he or she is to be making a basket or making efforts to be a good and fair teacher of mathematics. A realised Sufi mystic, like a realised being, is a pure representation of the divine and there is no need for creed or regulation. Human consciousness is clouded by the accumulation of various types of impressions deposited by the long course of the evolution of consciousness. The circle of samskaras constitutes that limited area in which alone the individual consciousness can be focused.
Lust finds its expression through the medium of the physical body and is concerned with the flesh. Man is only partially satisfied in his attempt to have the fulfillment of his desires, and this partial satisfaction fans and increases the flame of craving instead of extinguishing it. Spiritual advancement consists not in the further development of consciousness (for it is already fully developed in man), but in the emancipation of consciousness from the bondage of samskaras. In the same way, the life-force would dissipate itself in endless and innumerable ways, were it not confined between the two poles of the opposites. It is like the movement of the doll that has its center of gravity at the base, with the result that it has a gradual tendency to become steady in the sitting posture. The mental processes are partly dependent upon the immediately given objective situation, and partly dependent upon the functioning of accumulated samskaras, or impressions, of previous experiences. These impressions are deposits of previous experiences and become the most important factors in determining the course of present and future experience. The question whether samskaras come first or experience comes first is like the question whether the hen or the egg comes first.
These samskaras come into existence as the soul successively takes up and abandons the various subhuman forms, thus gradually passing from the apparently inanimate states (such as stone or metal) to the human state, where there is full development of consciousness. Though these post human samskaras are directly dependent upon the natural, they are created under fundamentally different conditions of life and are, in their origin, comparatively more recent than the natural samskaras. The obliteration of the natural samskaras is practically impossible unless the neophyte is the recipient of the grace and the intervention of a Sadguru, or Perfect Master. It is not concerned with any “ism.” When people seek spirituality apart from life, as if it had nothing to do with the material world, their search is futile. They become good or bad according to whether they help or hinder the manifestation of divinity through them. It is a life of positive freedom in which the spirit infuses itself into matter and shines through it without submitting to any curtailment of its own claims.
The ways of the world are almost always the collective effect of the actions of materially inclined people. Even the most rudimentary consciousness is always trying to burst out of its limitations and experience some kind of unity with other forms. Human love leads to innumerable complications and tangles, but divine love leads to integration and freedom. If love were excluded from life, all the souls in the world would assume complete externality to each other; and the only possible relations and contacts in such a loveless world would be superficial and mechanical. Thus greed always finds an endless field of conquest and leaves the individual endlessly dissatisfied. Although, in essence, consciousness is the same in all the different states of existence, it can never be consummate unless it can reflect the knowledge of Infinity without the least shadow of ignorance, and also cover the whole extent of creation illumining the different spheres of existence.
If shaken, it continues to swing from side to side for some time; but each movement covers a shorter span, and in the end the doll becomes stationary. The human mind thus finds itself between a sea of past samskaras on the one side and the whole extensive objective world on the other. The mind is constantly creating and gathering such impressions in the course of its experience.


All the samskaras that cluster around the soul before it attains the human form are the product of natural evolution and are referred to as natural samskaras.
All creeds and cults have a tendency to emphasize some fragmentary aspect of life, but true spirituality is total in its outlook.
Worldly people consider something to be right and make it right for persons of similar inclination. Though each form is separate from other forms, in reality they are all forms of the same unity of life. In divine love the personal and the impersonal aspects are equally balanced; in human love the two aspects are in alternating ascendency.
It is because of love that the contacts and relations between individual souls become significant. The frenzy of anger nourishes egoism and conceit, and it is the greatest benefactor of the limited ego.
If you dive deep in the realm of thoughts and think seriously for just a few minutes, you will realize the emptiness of desires.
When a person realizes that he can have more glorious satisfaction by widening the sphere of his interests and activities, he is heading toward the life of service. This is the reason why, when you wake up again from deep sleep, you become aware of the same self, humdrum individual; and you begin to act and experience exactly as you acted and experienced before going to sleep.
In the case of cosmic evolution, such subsiding of alternation between the opposites means Mahapralaya; and in the spiritual evolution of the individual, it means Liberation. The problem of understanding the significance of human experience, therefore, turns around the problem of understanding the formation and function of samskaras. They should be carefully distinguished from the samskaras cultivated by the soul after the attainment of the human form.
The essence of spirituality does not consist in a specialized or narrow interest in some imagined part of life but in a certain enlightened attitude to all the various situations that obtain in life. It is a mistake to set up an antithesis between “flesh” and “spirit.” Such contrast almost inevitably ends in an unqualified condemnation of the body. The latent sense for this hidden inner reality indirectly makes itself felt even in the world of illusion through the attraction that one form has for another form.
When the personal note is predominant in human love, it leads to utter blindness to the intrinsic worth of other forms. Mind is the seat of anger, and its expressions are mostly through the activities of the mind.
If your union with the supreme Reality had been a conscious union, you would have awakened into a completely new and infinitely rich life. The body obstructs spiritual fulfillment only if it is pampered as having claims in its own right. Detachment promotes right understanding and facilitates perception of the true worth of things without making consciousness dependent upon external objects. The life of the spirit cannot be a life of uncritical imitation; it must have its basis in the true understanding of values. When, as in a sense of duty, love is predominantly impersonal, it often makes one cold, rigid, and mechanical. But while love gives meaning to the world of duality, it is at the same time a standing challenge to duality. This Self-knowledge will give you the freedom from wants that leads to the road to abiding happiness. All the material things of this world can be made subservient to the divine game; and when they are thus subordinated, they become auxiliary to the self-affirmation of the spirit.
A sense of duty comes to the individual as an external constraint on behavior, but in divine love there is unrestrained freedom and unbounded spontaneity.
As love gathers strength, it generates creative restlessness and becomes the main driving power of that spiritual dynamic which ultimately succeeds in restoring to consciousness the original unity of Being. Lust, greed, and anger respectively have body, heart, and mind as their vehicles of expression. And though even in such good desires there is often an indirect and latent reference to the self, narrow selfishness has no grip over good deeds.
Human love in its personal and impersonal aspects is limited; divine love with its fusion of the personal and the impersonal aspects is infinite in being and expression. Even good desires may, in a sense, be said to be a form of enlightened and extended selfishness; for, like bad desires, they too move within the domain of duality. But as the person entertains good desires his selfishness embraces a larger conception that eventually brings about its own extinction.
Instead of merely trying to be illustrious, arresting, and possessive, he learns to be useful to others.




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