All that is, He contains within Himself like thoughts: the world, Himself, the All. Therefore, unless you make yourself equal to God, you cannot understand God; for like is not intelligible save to the like. Make yourself grow to a greatness beyond measure; by a leap [of intellect], free yourself from the body; raise yourself above all time, become Eternity; then you will understand God.

Believe that nothing is impossible for you; think yourself immortal and capable of understanding all, all arts, all sciences, the nature of every living being. Mount higher than the highest height; descend lower than the lowest depth. Draw into yourself all sensations of everything created, fire and water, the dry and the moist, imagining that you are everywhere, on earth, in the sea, in the sky; that you are not yet born, in the maternal womb, adolescent, old, dead, beyond death. If you embrace in your thought all things at once-all times, places, substances, qualities, quantities-you may understand God

Experience shows that the spirit is nothing but awareness. Whoever has greater awareness has greater spirit… When the spirit becomes greater and passes beyond all bounds, the spirits of all things become obedient to it.

So to experience your reality as the creator of it, realize that where you are is the center of all that is occurring. This is what it means to be centered. When you think someone, something or somewhere else is the center of what's going on, you are giving your power away to the external world. Move through your world with the consciousness that you are the center of the universe and you will find that you don't really have to shift much as things and people around you shift themselves instead.





Awakening as One

Wednesday, August 25, 2010

Abd el-Kader 9

Oh, you who believe! Fear Allah, and seek a means of access to Him, and struggle on His way; perhaps you will succeed! (Koran 5:35)
Commentary: … God commands believers to practice the fear of Him. This corresponds to what is called… the "station of repentance" which is the basis of all progress on the Way and the key which permits one to arrive at the "station of realization"…

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After that God says to us: "And seek a means of access to Him"… The means is a (spiritual) master whose initiatic lineage (nisba) is faultess, who has a veritable knowledge of the Way, of the deficiencies which obstruct it and the illnesses which prevent the arrival at Gnosis; and who possesses a proven science of healing, and of the temperaments and dispositions and their appropriate remedies. There is absolute unanimity among the People of Allah on the fact that, in the Way toward Gnosis, a "means of access", that is to say, a master, is indispensable. Books can in no way take the place of a master, at least from the time that supernatural inspirations (al-waridat), illuminations of theophanies (bawariq al-tajalliyyat) and spiritual events (al-waqi'at) begin. When that happens, it becomes necessary to explain to the disciple what in all that should be accepted or rejected; what is sound and what is tainted. However, at the beginning of the Way he can be satisfied with books which deal with pious behaviour and with spiritual combat in its most general sense.

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"And sturggle on His Way": this is an order to do battle after having found a master. It is a matter of a special holy war (jihad), which is carried out under the command of the master and according to the rules which he prescribes. One cannot have confidence in a spiritual combat carried on in the absence of the master, except in very exceptional cases… The dispositions of beings are varied, their temperaments are very differnt one from another and something which is profitable for one can be harmful for another.
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