I sold myself in bazar,

I sold myself in bazar, to buy your 1 photo.. .

~ afterwind

Doubt: A dove story

While sitting on my housetop with a red Turkish hat on, I saw a fat dove coming down and finally resting on the floor. Fearlessly, though having knowledge of my presence, she started moving here and there for picking potpourri of grains. A sudden selfish thought passed across my mind, why shouldn’t I lay down a snare in order to have her. But I let this idea go, as the feeling of compassion ensnared my own thoughts then, and I started considering to developing a friendship-bond with her, and not interfering her chores. After a period of sauntering around, she stopped at a spot in open, and sat in a pleasurable sun of early noontide. An unbelievable slight sense of shining green was reflecting from her partly brown, partly gray neck. Her facial features, especially the dark black eyes, had got an aura exuding the enormous innocence. During all that time, I had developed a taste of admiration towards her and was planning for the future activities, like cereals-strewing. After noticing the fact of my looking at her, she got shy and walked ahead slowly and took cover of the column, standing between us. I backed slightly on chair in order to catch the view again, got many chances to take her photo shots. The shy model also seemed contributing in the activity, taking joy. She stayed there for a long time and showed even not a single blip over my casual movements and cores. Her trust over me was evident; she was approaching contently at a closer distance.

Much amusement was at its height, when I started believing. But soon she thought something, which made her to withdraw. And then she fluttered away into the sky.



What was the thought, which made her fly? Was it “misunderstanding”? Or “doubt”? Anyhow, it was a result of her shortsightedness.

The dove had lost a good, which could make her existence worthwhile!

Last Hope

1. O Lord!

all my effort proved to be limited,
now the only hope is Your Effulgent Face !

- Afterwind

~ + ~

2. your desire and My Will

"you have your desire and

I have my Will.
My Will shall reign.
but if you surrender yourself into My Will,
I shall bestow upon you your desire.
but if you oppose to My Will,
then I shall tire you of your desires,
and ultimately,
My Will shall reign…”           
 

(Proverb)

~ + ~

Quote - Good luck

“All of us have bad luck and good luck. The man who persists through the bad luck - who keeps right on going - is the man who is there when the good luck comes - and is ready to receive it.”

- Robert Collier

Hallaj believed in the Oneness (Tawhid) of God!

There’s nothing left of me.

Mansur Ibn Hallaj is said to be prosecuted for heresy, but after perusing the material which is ascribed to him, I am bound to build up a personal opnion about him as a person who was not heretic in fact and it was the ruling class of that time who was mistaken in taking him to be a heretic. He seems to be an avid advocate of the belief in Tawhid or Oneness of God (that there is One God and none is equal to Him). The Oneness of God is usually much carefully described in the strict terms of Sharî‘a, being a foremost important tenet. Sufis from different regions and ages tried to explain this Wisdom in the terms of the esoteric science of Haqîqa. Sufi interpretations, were  misunderstood by commons. Hallaj's interpretations were also misunderstood and perhaps misused by his political rivals. He went so further in describing the Almighty quality of God, that he, in his philosophy, had reduced the creation perhaps to the rank of non-existence, as compared to the Almighty God. If we take a deeper appreciation of his literary work with a supportive background understanding of Sufi terms and definitions, at last we would find that there is nothing to be heresy, but a wellspring of Sufi bliss and deeper sailings into the science of Tawhid or God's Oneness.

Some of online material relating to Hallaj's idea about Tawhid is given as follows.

~ + ~

Doctrine of al-Hallaj on the Divine Attributes

as narrated by al-Qushayri. Read about its source here

from the Chapter on the Exposition of the Beliefs of This Fold [the Sufis] on Questions of Doctrine (Faslun fî bayân i‘tiqâd hâdhihi al-tâ’ifa fî masâ’il al-usûl) from al-Qushayri’s Risala ila al-Sufiyya (Translated with Notes by DR. G.F. Haddad)

A summary,

[16] Shaykh Abu ‘Abd al-Rahman al-Sulami – Allah have mercy on him! – told us: I heard Muhammad ibn Muhammad ibn Ghalib say: I heard Abu Nasr Ahmad ibn Sa‘id al-Isfanjani say: al-Husayn ibn Mansur said: “You must categorically consider all to be contingent, for pre-existence belongs to Him [alone].

[17] “All that appears through body is necessarily an accident (‘arad).

[18] “That whose assemblage comes about through cause-and-effect (al-adât) is held together through its powers (quwâhâ).

[19] “All that comes together at one time, goes into dispersion at another time.

[20] “All that something else causes to subsist is characterized by dependency.

[21] “All that imagination can possibly apprehend can be pictured.

[22] “All that is contained is subject to ‘where.’

[23] “And all that has a genus is the object of a modality.

[24] “No ‘above’ shades Him – Exalted is He! – nor does any ‘below’ carry Him.

[25] “No limit/direction faces Him (walâ yuqâbiluhu hadd) nor does any ‘at’ (‘ind) beset Him.

[26] “He is not confined by any ‘behind’ nor limited by any ‘before’.

[27] “No ‘before’ caused Him to appear nor did any ‘after’ cause Him to vanish.

[28] “No ‘all’ gathered Him.

[29] “No ‘He is’ brought Him into existence (lam yûjidhu kân).

[30] “No ‘He is not’ can cause Him to be missed (walam yufqidhu lays).

[31] “His description: He has none (wasfuhu lâ sifata lahu).

[32] “His act has no cause (‘illa).

[33] “His being has no duration (amad).

[34] “He is transcendent beyond the states of His creatures: there is not for Him the least deliberation (mizâj) in His creation, nor working (‘ilâj) in His acts.

[35] “He is clearly separate from them by His pre-existence (bâyanahum biqidamih) just as they are clearly separate from Him by their contingent nature (kamâ bâyanûh bihudûthihim).

[36] “If you ask ‘When?’ – His being is before Time.

[37] “Should you say, ‘hû’ – the letters hâ’ and wâw are but His creation.

[38] “And if you say, ‘Where?’ – His existence precedes Place.

[39] “So letters are His Signs (fal-hurûfu âyâtuhu);

[40] “His existence is the affirmation of Him (wujûduhu ithbâtuh);

[41] “Gnosis of Him is the upholding of His Oneness (ma‘rifatuhu tawhîduh);

[42] “and His Tawhîd is to distinguish Him clearly from His creatures.

[43] “Whatever you imagine in your imaginings, He is different from that (mâ tusawwiru fil-awhâmi fahuwa bikhilâfih).

[44] “How can that which He Himself began analyze Him? (kayfa yahullu bihi mâ minhu bada’ahu).

[45] “Or how can that be part of Him which He Himself gave rise to? (aw ya‘ûdu ilayhi mâ huwa ansha’ahu).

[46] “The pupils of the eyes cannot see Him.

[47] “Nor can conjectures apprehend Him.

[49] “His nearness is His generosity (qurbuhu karâmatuhu).

[50] “His distance is His contempt (wabu‘duhu ihânatuhu).

[51] His elevation is without ascent (‘uluwwuhu min ghayri tawaqqul).

[52] His coming is without displacement (wamajî’uhu min ghayri tanaqqul).

[53] The Near (al-qarîb), the Far (al-ba‘îd).

~ + ~

On Allah (God),
On Allah (God), as quoted in Doctrine of Sufis (1977) by Abû Bakr al- Kalâbâdî, as translated by A. J. Arberry
Taken from Khamush poetry site.

Hallaj says about God:

"Before" does not outstrip Him,
"after" does not interrupt Him
"of" does not vie with Him for precedence
"from" does not accord with Him
"to" does not join with Him
"in" does not inhabit Him
"when" does not stop Him
"if" does not consult with Him
"over" does not overshadow
Him "under" does not support Him
"opposite" does not face Him
"with" does not press Him
"behind" does not limit Him
"previous" does not display Him
"after" does not cause Him to pass away
"all" does not unite Him
"is" does not bring Him into being
"is not" does not deprive Him from Being.
Concealment does not veil Him
His pre-existence preceded time,
His being preceded non-being,
His eternity preceded limit.
If thou sayest 'when',
His existing has outstripped time;
If thou sayest 'before', before is after Him;
If thou sayest 'he', 'h' and 'e' are His creation;
If thou sayest 'how', His essence is veiled from description;
If thou sayest 'where', His being preceded space;
If thou sayest 'ipseity' (ma huwa),
His ipseity (huwiwah) is apart from things.
Other than He cannot
be qualified by two (opposite) qualities at
one time; yet With Him they do not create opposition.
He is hidden in His manifestation,
manifest in His concealing.
He is outward and inward,
near and far; and in this respect He is
removed beyond the resemblance of creation.
He acts without contact,
instructs without meeting,
guides without pointing.
Desires do not conflict with Him,
thoughts do not mingle with Him:
His essence is without qualification (takyeef),
His action without effort (takleef).

~ + ~

Ignorant Love

You never have loved me.
Have loved yourself in fact.
for comfort and leisure,

Flashing golds, sparkling lights.
not the warmth of the protecting arm,
not the simplicity of lover's heart!

Had you loved me,
then why should have forced the things
to outdo the exhausted values.

Why had not changed yourself for the truth,
to become simply mine.
Perhaps one day will realize!

©Afterwind Poetry

Dealing with human sufferings

by Tariq Rasheed

Since the very beginning of his stay on the earth, the life of the human has always been fraught with many sufferings, torments, difficulties and pains. Which psychological, behavioral or other approaches were available to him in order to deal with it, and what consoled his existence to make his life peaceful and calm.

i. Escape from illusion;

ii. balance rules;

iii. meditation of totality;

iv. face, fight and theory of tempest

Escape

1.

Life is a suffering (or in Indian language, dukha) and the best solution is the complete escape from it. The suffering causes anguish. And what exactly is anguish? Anguish is birth, suffering, pain, sorrow, sickness, disease, old age, decay, death, grief, despair, poverty, evil, lamentations, woe, tribulations, misfortune, war, insanity, hunger, unfulfilled wants, unfulfilled basic needs, association with the unwanted, disassociation from the wanted, and is what is unstable and uncontrollable.

PATH OF ESCAPE is a solution to get rid of anguish. How to escape? Does this mean escape from your own existence? no.. it means the escape from the dream, from the illusion, from the impermanent, which cause the suffering. This is a typical conclusion reached by many masters and teachers. The philosophy, religion or thought, arising from India, gave the solution of escape, which was further propagated by Buddha in the form of Buddhi dharmaha. Buddha also taught the path of escape for those seeking the permanent end here and now of all anguish.

2.

That what has been created is impermanent; and that whatever is impermanent is inherently ILL. It is a dream. And chasing of dreams makes sufferings. No permanent bliss or happiness is to be found in what is impermanent, only pain and peril.

"Buddha said that all is illusory. Eating, dressing, every thing is illusory. Become more aware. see the illusoriness and dreaminess of the world, all is maya [illusion]. become more aware, and dont try to find how to get out of it, because how the one can get out of a dream. one simple becomes aware and one is out .. Have you seen any body getting out of dream? Dream is unreal! how you can get out of it! The miracle is how you enter in it. Because it is not there and you entered. And now you are creating more trouble for yourself asking how to get out of it. The same way you entered get out of it! How you entered into a dream by believing that that is real. That the way how one listen to it by believing that this is real. So simple, drop the dream and see that this is not real, and you are out of the dream. There is no step to get out of a dream, no step to get out, no methods. Buddha would have said, that look that whole life is dream and you are out of it."

- adopted from Guru Osho's work

3.

RIGHT MINDFULNESS

The Buddha says that the Dhamma, the ultimate truth of things, is directly visible, timeless, calling out to be approached and seen. He says further that it is always available to us, and that the place where it is to be realized is within oneself.[1]

Mindfulness (Pali: sati; Sanskrit: smṛti स्मृति) calm awareness of one's body functions, feelings, content of consciousness, or consciousness itself.[2] Right mindfulness is knowing which unintentionally follows actions, allowing events to happen naturally first, then aware of them. This leads to realising the nature of things as they truly are. Mental suffering occurs only when one is unmindful. Mindfulness plays a central role in the teaching of the Buddha where it is affirmed that "correct" or "right" mindfulness (Pali:sammā-sati; Sanskrit samyak-smṛti) is the critical factor in the path to liberation and subsequent enlightenment. This is the path for the purification of being, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, & for the realization of Unbinding.

It is to contemplate the world as illusion, impermanent, ill and a dream. To grow dispassion, total detachment, calm, tranquility, seeing that everything is not Self. Putting aside greed & distress with reference to the world. To remain focused on feelings in & of themselves. And the mind in & of itself. And mental qualities in & of themselves.

Notes:

1. http://phramick.wordpress.com/the-final-con/samma-sati-right-mindfulness/
2. http://en.wikipedia.org/wiki/Mindfulness/