The simplest and most sincere self - Bahaudin Naqshband

[URIKORN]

21.05.2015

The simplest and most sincere self - Bahaudin Naqshband


I thought how can I bring forward into the Avalon Community something fresh and alive.
For many many years I read and soaked Sufi material, primarily through the late Idries Shah's books.
One of the people in that tradition I fell in love with is Bahaudin Naqshband (1318–1389).

The following quote is that which I sought to bring to your heart;

The test which is placed in man's way is to separate the real Seekers from the imitation ones by this very method. If man has not addressed himself to this study through his simplest and most sincere self he will be in peril


It will always be our simplest self to which we will be advised to return after
all the storms and floods of information and speculation will subside.

It is quite astonishing how modern and current his message rings.
In today's terminology we would speak of his unique vibration,
to me, a vibration of LIVING TRUTHFULNESS



Testimony of Bahaudin Naqshband - the Designer

http://genius.com/Bahaudin-naqshband...gner-annotated


We are adjured constantly to study and make ourselves familiar with the lives, doings and sayings of the Wise because a link of understanding exists between these factors and the potentiality in ourselves.

But if, as have the literalists, we soak ourselves in these elements from motives of greed or marveling at wonders, we will transform ourselves indeed; but the transformation will be animal into lesser animal, instead of animal into man.

The test which is placed in man's way is to separate the real Seekers from the imitation ones by this very method. If man has not addressed himself to this study through his simplest and most sincere self he will be in peril. It is therefore better, did man but know it, to avoid all metaphysical entanglements rather than to allow himself to be acted upon by the supreme force which will amplify, magnify, his faults if he lacks the knowledge of how to cure the fault, or of how to approach the teaching so that his faults are not involved in the procedure.

It is for this reason that we say that there are many different spheres, levels, of experience of the truth.

The Wise have always concentrated upon making sure that their disciples understand that the first stage towards knowledge is to familiarize themselves with the outward, factual, appearance of that knowledge, so that, preventing it from rushing into the wrong area of their minds, it might await development when the possibilities exist.

This is the analogy of a man taking a pomegranate and keeping it until his stomach is in a condition to digest it correctly. If a man eats a pomegranate when there is something wrong with his stomach, it will make the ailment worse.

One manifestation of man's ailment is to want to eat the pomegranate at once. Should he do this, he will be in serious difficulties.

Now you have the explanation as to why the Wise continually supply materials to be stored in the heart, as grain is stored, with a view to the making of bread. Because this is experience and not grain, man in his crudity does not customarily feel able to understand this great truth and secret. The man to whom we speak is, therefore, a specially attuned sort of man - "The Generous Miser" - that is, the man who can hoard when hoarding is indicated, and who will make available that which there is as and when it is able to exercise its optimum effect.

I was mystified for many months by my esteemed mentor's giving me things to speak, to think and do which did not seem to satisfy my craving for the spiritual life. He told me many times that the craving which I felt was not for spirituality at all, and that the materials which he was giving me were the nutritions which I needed. It was only when I was able to still my maniac desires that I was able to listen to him at all. At other times I said to myself, 'I have heard all this before, and it is highly doubtful', or else, 'This is no spiritual man', or, further, 'I want to experience, not to listen or to read.'

The wonderful thing was this, that my teacher continually reminded me that this was my state of mind, and although I was outwardly trusting him and serving him in everything. I was not able to trust him to the necessary extent, nor in the vital direction. Looking back, I realized later that I was willing at that time to yield far more far-reaching parts of my sovereignty than were needed; but I was not prepared to yield the minor ones which alone were the pathways to my understanding.

I refer to this because it is by rehearsal of the experience of others that people at a similar stage in the Path may be able to recognize their own state and profit by it.

I remember that I was always magnetized, transfixed by the dramatic, and became attentive whenever anything of great stimulation was said or done, but that the significant factors in my association with my teacher were the ones which I missed, sometimes almost entirely. Because of this, in spite of being continually employed in the work, I wasted as much as eight years of my life.

Then it must be remembered that there are the two kinds of everything. This is something which we normally do not imagine as existing, but it is fundamental. There is the keeping of company with a wise man and learning from him, in the right way, which is productive of human progress. Then there is the counterfeit, which is destructive. What makes us completely confused in this matter is that the feeling which accompanies the false discipleship or the ordinary keeping company, as well as its external manifestations in courtesy and seeming humility, is so able to make us imagine that we are religious or dedicated people that it is possible to say that this is due to what has been called the entry of a demonic, counterfeiting power, which persuades most of the very distinguished and compelling spiritually reputed people and also their followers, even down the generations, that they are dealing in spirituality. It even enables them to communicate this belief to those who are not of their number, so that their reputation gains credibility through the very people who misguidedly say, 'I do not follow his path, but I do not deny that he is a spiritual and a good man...'

The only corrective to this is the making use of the special-occasion timing by the Master who alone is able to say as to when and where and in what manner the exercises and other activities, even those which do not appear to have the smallest connection with spirituality, may be carried on. There is a confusion here because this is sometimes taken to mean that one must never read books or carry out processes without the direct supervision of the Master. But this common and shallow mistake is seen to be absurd when we realize that the Master may specify courses or reading or action for a number of people or for an individual, and that he may find it necessary from time to time for these to take what seems a conventional, indeed, a seemingly scholastic course. But what is vital here is not how things appear to the student, but that the Master has prescribed them and that he will intervene as and when there is a need for a change. All manifestations of opposition to this curriculum or any other disharmony with the Master are manifestations of the rawness of the pupil, and may not be taken into consideration by the Master or any of his intermediaries (deputies) since the student can either follow the course dutifully or he cannot. If he cannot, he ceases at that moment to be a student, and hence has no right even of comment. Only true students have the right of comment, and those who draw attention to themselves by questioning the course itself are not in the condition of being students at all. Failure to observe this is common among scholastic emotionalists who have adopted Sufi procedures, because they do not realize that the curriculum is already erected on the basis of all the possible contingencies which include any and all feelings of the pupils. What is aimed at here is the operation of the teaching through the capacity. If he is disturbing the progress of the session or the work of the deputy, he is the opposite of a student, and this should be observed as a lesson by the company.

I am well aware that the principles are far from the accepted ones in the shallow world which is balanced on the basis of what people think of one another, including the problem which false teachers continually feel, which is the question of what other people think of them. But the central factor is whether the Teaching is operating, not whether people feel through their ordinary senses that they are being fulfilled.

In the latter case, you may be sure that nothing of real worth is happening at all.

This is the end of the first section of the Testimony of Bahaudin Naqshband - the Designer.

[Agape]

I'd recommend Stories of Hodja Nasruddin ,

http://en.wikipedia.org/wiki/Nasreddin

http://www.readliterature.com/hodjastories.htm

read them too long ago to remember many but the teaching they gave me was great .

[URIKORN]

22.05.2015

NASRUDIN - Scientific Meeting

SOURCE: http://www.readliterature.com/h010429.htm

I decided to put in here one of the stories in the collection of your
recommendation:


A foreign scholar and his entourage were passing through Aksehir. The scholar asked to speak with the town's most knowledgeable person. Of course the townsfolk immediately called Nasreddin Hodja. The foreign savant didn't speak Turkish and our Hodja didn't speak any foreign languages, so the two wise men had to communicate with signs, while the others looked on with fascination.
The foreigner, using a stick, drew a large circle on the sand. Nasreddin Hodja took the stick and divided the circle into two. This time the foreigner drew a line perpendicular to the one Hodja drew and the circle was now split into four. He motioned to indicate first the three quarters of the circle, then the remaining quarter. To this, the Hodja made a swirling motion with the stick on the four quarters. Then the foreigner made a bowl shape with two hands side by side, palms up, and wiggled his fingers. Nasreddin Hodja responded by cupping his hands palms down and wiggling his fingers.
When the meeting was over, the members of the foreign scientist's entourage asked him what they have talked about.
`Nasreddin Hodja is really a learned man.' he said. `I told him that the earth was round and he told me that there was equator in the middle of it. I told him that the three quarters of the earth was water and one quarter of it was land. He said that there were undercurrents and winds. I told him that the waters warm up, vaporize and move towards the sky, to that he said that they cool off and come down as rain.'
The people of Aksehir were also curious about how the encounter went. They gathered around the Hodja.
`This stranger has good taste,' the Hodja started to explain. `He said that he wished there was a large tray of baklava. I said that he could only have half of it. He said that the syrup should be made with three parts sugar and one part honey. I agreed, and said that they all had to mix well. Next he suggested that we should cook it on blazing fire. And I added that we should pour crushed nuts on top of it.'

[Agape]

Great story , thanks ... reminds me of some of our discussions here on the forum but wish all went so well .

[URIKORN]

21.05.2015

THE FOLLOWING IS ANOTHER PIECE THAT STUCK IN MY MEMORY AND WHICH
I FOUND TO HAVE A BALANCING AS WELL AS MOTIVATING EFFECT


Counsels of Bahaudin



FROM: http://www.wisdomcommons.org/wisbits...ls-of-bahaudin

Bahaudin is likely the most interesting Sufi Master that ever did exist. He had a great understanding of the Tariqa, the method, and he gave these 20 counsels for helping to everyone in the discipleship stage. Although Bahaudin was a Sufi Master, his counsels can fit in the need of any form of discipleship.

You want to be filled. But something which is full has first to be emptied. Empty yourself so that you will fill properly, by observing these counsels, which you can do as duties to your self:

FIRST Never follow any impulse to teach, however strong it might be. The command to teach is not felt as an impulsion.

SECOND Never rely upon what you believe to be inner experiences because it is only when you get beyond them that you will reach knowledge. They are there to deceive you.

THIRD Never travel in search of knowledge unless you are sent. The desire to travel for learning is a test, not a command.
FOURTH Never trust a belief that a man or a community is the supreme one, because this feeling is a conviction, not a fact. You must progress beyond conviction, to fact.

FIFTH Never allow yourself to be hurt by what you imagine to be criticism by a teacher, nor allow yourself to remain elated be cause of praise. These feelings are barriers in your way, not conductors of it.

SIXTH Never imitate or follow a man of humility who is also mean in material things, for such a man is being proud in material things. If you are mean, practice generosity as a corrective, not as a virtue.

SEVENTH Be prepared to realize that all beliefs which were due to your surroundings were minor ones, even though they were once of much use to you. They may become useless and, indeed, pit falls.

EIGHTH Be prepared to find that certain beliefs are correct, but that their meaning and interpretation may vary in accordance with your stage of journey, making them seem contradictory to those who are not on the Path.

NINTH Remember that perception and illumination will not at first be of such a character that you can say of them 'This is perception' or 'This is illumination.'

TENTH Never allow yourself to measure everything by means of the same time measurement. One thing must come before another.

ELEVENTH If you think too much of the man, you will think in a disproportionate manner about the activity. If you think too much about yourself, you will think wrongly about the man. If you think too much about the books, you will not be thinking correctly about other things. Use one as a corrective for the others.

TWELFTH Do not rely upon your own opinion when you think you need books and not exercises. Rely less upon your belief when you think you need exercises and not books.

THIRTEENTH When you regard yourself as a disciple, remember that this is a stage which you take up in order to discover what your true distance is from your teacher. It is not a stage which you can measure, like how far you stand from a building.

FOURTEENTHWhen you feel least interested in following the Way which you have entered, this may be the time when it is most appropriate for you. If you imagine that you should not go on, it is not because you are not convinced or have doubts. It is because you are failing the test. You will always have doubts, but only discover them at a useful time for your weakness to point them out.

FIFTEENTH Banish doubt you cannot. Doubt goes when doubt and belief as you have been taught them go. If you forsake a path, it is because you were hoping for conviction from it. You seek conviction, not self-knowledge.

SIXTEENTH Do not dwell upon whether you will put yourself into the hands of a teacher. You are always in his hands. It is a question of whether he can help you to help yourself, for you have too little means to do so. Debating whether one trusts or not is a sign that one does not want to trust at all, and therefore is still incapable of it. Believing that one can trust is a false belief. If you wonder, 'Can I trust?' you are really wondering, 'Can I develop a strong enough opinion to please me?'

SEVENTEENTH Never mistake training for ability. If you cannot help being what people call 'good' or 'abstemious', you are like the sharpened reed which cannot help writing if it is pushed.

EIGHTEENTH When you have observed or felt emotion, correct this by remembering that emotions are felt just as strongly by people with completely different beliefs. If you imagine that this experience - emotion - is therefore noble or sublime, why do you not believe that stomach ache is an elevated state?

NINETEENTH If a teacher encourages you, he is not trying to attach you to him. He is trying, rather, to show you how easily you can be attracted. If he discourages you, the lesson is that you are at the mercy of discouragement.

TWENTIETH Understanding and knowledge are completely different sensations in the realm of Truth than they are in the realm of society. Anything which you understand in an ordinary manner about the Path is not understanding within the Path, but exterior assumption about the Path, common among unconscious imitators.

[URIKORN]

22.05.2015

WHAT CAN I BRING TO THE PARTY ?


What can I bring to the party
What dish can I put on the table
What tune of mine will add good to the whole ?

Can I bring a cooling breeze
Can I add a spark to the fire
Can my spice better the cake ?

These are my intentions
This I hope to achieve
And only true love can deliver such ambitions

So I dare take a vow in front of myself:
Express just your true love
And when it is silent be silent too

[Meggings]

These words have deeply moved me and brought moisture to my eyes. They describe a man I observed over many years, who in his silent knowing awareness made everything and everyone better around him. And when cancer came and eventual death, it was barely noticed, for he continued on with equanimity, seeing and supplying a 'this' or 'that' that made something better for another.

Over the years I marvelled at him, and contemplated the qualities of his heart, and missed him terribly in my human weakness, but see him again in these words you have shared with us:

What can I bring to the party
What dish can I put on the table
What tune of mine will add good to the whole ?

Can I bring a cooling breeze
Can I add a spark to the fire
Can my contributions better the cake ?

These are my intentions
This I hope to achieve
And only true love can deliver such ambitions

This reminds me. I have slipped far from the example of him. This makes me shake myself to realize I must do better. When he died I went from his side to the water and walked in fully clothed, towards the setting sun. And there tore from me through my heart, in powerful words from my soul, a promise to him that I would do better, that I would master my personality. And I have not, but rather have wallowed in self-pity in these years since he left.

Thank you for this reminder.

[Agape]

Reminds me also of Omar Khayyam ...

Rubaiyat of Omar Khayyam

http://en.wikipedia.org/wiki/Omar_Khayyám

Welcome to the forum Urikorn , please bring the elders assembly with you .. and Peace . Peace be with you and peace shall remain..

[Agape]

My favourite poem :

Indian poet and philosopher Adi Shakaracharya , cca 8th century A.D. I think it's called the ''Atmashtakam Sutra'' :


http://www.swamij.com/shankara-atma-shatakam.htm

Mano budhyahankara chithaa ninaham,
Na cha srothra jihwe na cha graana nethrer,
Na cha vyoma bhoomir na thejo na vayu,
Chidananada Roopa Shivoham, Shivoham.

Neither am I mind, nor intelligence ,
Nor ego, nor thought,
Nor am I ears or the tongue or the nose or the eyes,
Nor am I earth or sky or air or the light,
I am Shiva, I am Shiva, of nature knowledge and bliss

Na cha praana sangno na vai pancha vaayuh,
Na vaa saptha dhathur na va pancha kosa,
Na vak pani padam na chopastha payu,
Chidananada Roopa Shivoham, Shivoham.

Neither am I the movement due to life,
Nor am I the five airs, nor am I the seven elements,
Nor am I the five internal organs,
Nor am I voice or hands or feet or other organs,
I am Shiva, I am Shiva, of nature knowledge and bliss

Na me dwesha raghou na me lobha mohou,
Madho naiva me naiva matsarya bhava,
Na dharmo na cha artha na kamo na moksha,
Chidananada Roopa Shivoham, Shivoham.

I never do have enmity or friendship,
Neither do I have vigour nor feeling of competition,
Neither do I have assets, or money or passion or salvation,
I am Shiva, I am Shiva, of nature knowledge and bliss

Na punyam na paapam na soukhyam na dukham,
Na manthro na theertham na veda na yagna,
Aham bhojanam naiva bhojyam na bhoktha,
Chidananada Roopa Shivoham, Shivoham.

Never do I have good deeds or sins or pleasure or sorrow,
Neither do I have holy chants or holy water or holy books or fire sacrifice,
I am neither food or the consumer who consumes food,
I am Shiva, I am Shiva, of nature knowledge and bliss

Na mruthyur na sankha na me jathi bhedha,
Pitha naiva me naiva matha na janma,
Na bhandhur na mithram gurur naiva sishyah,
Chidananada Roopa Shivoham, Shivoham.

I do not have death or doubts or distinction of caste,
I do not have either father or mother or even birth,
And I do not have relations or friends or teacher or students,
I am Shiva, I am Shiva, of nature knowledge and bliss

Aham nirvi kalpo nirakara roopo,
Vibhuthwascha sarvathra sarvendriyanaam,
Na chaa sangatham naiva mukthir na meyah
Chidananada Roopa Shivoham, Shivoham.

I am one without doubts , I am without form,
Due to knowledge I do not have any relation with my organs,
And I am always redeemed,
I am Shiva, I am Shiva, of nature knowledge and bliss

[URIKORN]

23/05/15

DOUBT

Refering to Agape
My favourite poem :

Indian poet and philosopher Adi Shakaracharya , cca 8th century A.D. I think it's called the ''Atmashtakam Sutra'' :

http://www.swamij.com/shankara-atma-shatakam.htm

I am one without doubts , I am without form,
Due to knowledge I do not have any relation with my organs,
And I am always redeemed,
I am Shiva, I am Shiva, of nature knowledge and bliss



My response:

The Fifteenth councel of Bahoudin Naqshband:

FIFTEENTH Banish doubt you cannot. Doubt goes when doubt and belief as you have been taught them go. If you forsake a path, it is because you were hoping for conviction from it. You seek conviction, not self-knowledge.


I first read it close to 40 years ago and never found reason to abandon it.
I desire real, certain knowledge.
But, as long as this is not my condition, as long as I suffer from doubts and
uncertainty, then this is my certain knowledge: I know myself to be in a stage
of development where doubts and uncertainty is one of the marks of that
stage.