Quotes About Sufi

As a Sufi Muslim you cultivated within yourself the thought of oneness, or monism, and made progress in experiencing each seemingly separate thing as an illusory veil over the eternal truth. You recognized the reality of God and the unimportance of matter, and one of the verses of the Koran that was the most dear to you was, "All things in creation suffer extinction and there remaineth the face of thy Lord in its majesty and bounty.

In Sufi terms, there are two very interesting notions of transcendence. One is to gaze out at the universe and to comprehend that what you see out there reflects what you are. The other one is to look inside yourself and recognise that the universe is present there.

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God is never absent so He need not be "summoned", nor do we possess the power to summon Him; the thing in need of summoning, and of redemption from ghaflah ("heedlessness") is the subtle spiritual attention of the Sufi to His Grace and His Presence.

What is a Sufi?" Sufis are Muslims who emphasize essence over form and substance over appearance in their spiritual practices

To give an example of the Sufi approach to teachings, a conservative Islamic theologian might say that a Muslim who does not perform the five cycles of daily prayers will suffer punishment in the hereafter. A Sufi teacher, on the other hand, will liken prayers to attendance at celestial banquets. A practitioner who fails to pray is missing out on the joy of the feast. That loss is the punishment.

Sufism, " according to the Sufi, "is an adventure in living, necessary adventure.

A Sufi school comes into being in order to flourish and disappear, not to leave traces in mechanical ritual, or anthropologically survivals.

In the ancient Sufi oral tradition, Divine Reality says: I was a Hidden Treasure and then I desired to be known, so I created a creation to which I made Myself known; then they knew Me.

The true Sufi cannot utter any prayer beginning with the word 'I,' for example: 'I want to know Thee better.' For to do this presupposes that there are two beings: the Sufi and Allah. This is the greatest sin. Iblis cried, 'Ana khayrun minhu! (I am better than he is!') The personal pronoun 'I' is the classic Sufi symbol for pride in its extreme form.

Beware of becoming too sure of your beliefs, because you run the risk of dissociation, or losing touch with parts of yourself. That is why the irrational and spontaneous are so precious to the Sufi. The 'irrational' circumnavigates the rational mind and by that allows the unconscious to manifest. The spontaneous and flexible person, who is not afraid of non-rational impulses, unorthodox behaviors, poetry, and dreams, in other words, the totality of being, acquires a unitive nature.

There are many probability axes in Allah's creation. Space, time and probability all have an axis on which it is possible to move. This is why they often refer to the greatest Sufi saints and Sheikhs as Qutubs, Poles, or Axial Centralities of the Universe.

The name Cthulhu provides an important and fascinating parallel with pre-Islamic mystical Sufi practice. Cthulhu is very close to the Arabic world Khadhulu (also spelled al qhadhulu). Khadhulu is translated as 'Betrayer,' 'Forsaker,' or 'Abandoner.' Many Sufis and Muqarribun writings use this term 'Abandoner.' In Sufi and Muqarribun writings 'abandoner' refers to the power that fuels the practices of Tajrid 'outward detachment' and Tafrid 'interior solitude.

Tajrid and Tafrid and forms of mental 'yoga,' used in Arab systems of illumination, to help the mystic to free him or herself from (abandon) cultural programming. In Muqarribun texts, Khadhulu is the power that makes the practices of Tafrid and Tajrid possible for the Sufi.

The Dragon is the gatekeeper to the Divine Court who lets pass only those who have stripped off all the garments of religiosity and custom, and who are ready and willing to give up their very lives. For beyond this desert, the Sufi loses him or herself and gains Allah. That is why they call it a dessert. That is why it is such a frightening place, for the ego cannot pass by the Gatekeeper!

Allâh as the Beloved in Sûfî literature, the ma'shûq, is always depicted with female iconography.

The Dragon is the gatekeeper to the Divine Court who lets pass only those who have stripped off all the garments of religiosity and custom, and who are ready and willing to give up their very lives. For beyond this desert, the Sufi loses him or herself and gains Allah. That is why they call it a desert. That is why it is such a frightening place, for the ego cannot pass by the Gatekeeper!

The roles of Muhammad's daughter Fatima and Mary are similar. The true line of the Prophet 'Isa (Jesus) and his real teaching passing through Mary and into Europe mirrors the true line of the Imams (who propagated the real teachings of the Prophet Muhammad) who issued from the womb of Fatima. Fatima is regarded by some Sûfîs and theologians as the first spiritual head (qutb) of the Sûfî fellowship.

The aforementioned philosopher and Sûfî, ibn al-Arabî, saw a young girl in Makkah surround by light and realized that, for him, she was an incarnation of the divine Sophia.

There is a Law of Synchronicity (in the Jungian sense) involved in the Sufi Path of Illumination. The Sufis say that there is no coincidence, and that coincidences are merely Allah's orders.

It is not an easy thing for certain men and women to remain hidden. However, they accomplish this in a variety of ways. Remember the story of the Sufi Master who deliberately passed wind to rid himself of students who were not there out of a love of Essence? Many stories such as this have been told.

Do not knock on the door of advantage and benefit, for the Sufi focuses on the scent of the Singular Rose and the Sufi realizes that rose petals and thorns are both expressions of his or her Beloved.

At his or her deepest level, the Sufi cares not for religions or mystical states (although these states and levels exist); his or her only aim is Proximity with the Beloved.

The Sufi is a trumpet blast of Truth, a clarion call to all Lovers of God to gather to chant 'Hu,' the name of the Divine Essence.