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    Mindfulness

    Second Erbain in Turkiye where the heart divided, while proclaiming the Truth and the ultimate Truth at the end

      Faruk Arslan    1        0        Report content

    By Faruk Arslan, PhD candidate, MSW, RSW, MA, Honour in Sociology, Wilfrid Laurier University

    Recommended Citation Arslan, Faruk, "A HEART-BASED SUFI MINDFULNESS SPIRITUAL PRACTICE EMPLOYING SELF-JOURNEYING" (2014). Theses and Dissertations (Comprehensive).Paper 1634.


    This began to be reflected on the screen of my conscience through several tongue, and my heart began to direct those acts that serve as a tongue, confirming and traveling, in my second erbain period in Turkey, lights flowed continuously from my eyes and ears to my behind the door of mystery that is half-opened through these manifestations. During this I can gain this knowledge with special Dhikr, and travel in the amazing climate of the Attributes God. This means discerning the manifestations of the Divine Names surrounding us in order that from my heart. I tried to reach the first rank of ma'rifa, which refers to spiritual knowledge of I organize my analysis and present my findings in the oncoming chapters by instruction something that I commit to continue doing on an ongoing basis, for this world and the afterlife. jealous, greedy, arrogant, self-gratifying, angry and envious after the Sufi meditation.  This is dimensions and prepared me for this world and the afterlife. I learned how to stop being selfish, originating in bad desires. These two forty days of Erbain provided me with a cure of spiritual doesn’t mean only eating less; it also means preventing yourself from doing something control you, otherwise you will be overcome by your ego. On the other hand, diet for the soul the outer world. I obey traditional Sufi rules such as when you ride the ego, it can no longer train my ego and ride it as a horseman rides his mount, but I was not completely isolated from type meditation was completely secluded away from all other eyes and ears, and allowed me to life based on asceticism, regular worship, daily fasting and experience of religion. My Erbains Sufi way through asceticism, spirituality, and self-purification, my duty of practicing the spiritual Analyzing my second period of Erbain in Gebze, Istanbul, and Alanya Turkey, developed my with light as it is the source of the inner light of my inspiration, poetic creativity and compassion.  However, analysis of my heart, mostly self-interrogation. I felt that my heart was alive, awake and filled understanding was half of the battle for my self-transformation, and other part was reflective in Turkey. Analyzing my second period of Erbain in Turkey,I kept writing and recording my poems and reflections on a daily basis for 80 days in Gülen contends that an individual practitioner of Sufism can use its practice to deepen his or her spirituality and reach their self-purification. The most important basis of sainthood and Sufism is sincerity (purity of intention), for this saves one from any implicit form of associating partners with God and the most effective penetrating way is divine love. Whoever has not acquired sincerity cannot travel in those ways in Sufism (Nursi, 2007, p. 433). Through the struggle with one's self, solitude or retreat, invocation, self-control and self-criticism, the veils.
      Gülen defends that it does not contradict any of the Islamic ways based on the Qur'an and the Sunna (Gülen, 2000, p. xv).    The first rule for being a dervish is to guard your tongue, your hands and your genitals before starting an Erbain period, and also in its aftermath. If I can open the place of gnosis and spiritual knowledge, the ears of the heart will open wide like an ocean, and then I can hear the truth hidden behind words. Many Sufis keep a daily journal in order to practice self-observation and self-awareness. The greatest Sufi Saints are recorded as maintaining self-observation and self-reflection of their actions. For example, Muhy al-Din ibn al-'Arabi, author of al-Futuhat alMakkiya (The Makkan Conquests) during the early centuries of Islam, recorded that righteous people would either write down or memorize their daily actions, thoughts, and words, and then analyze and criticize themselves for any evil or sin they had committed. They would do this to protect themselves from the storms of vanity and the whirls of self-pride. They would ask God's forgiveness after this self-analysis, and would repent sincerely so that they might be protected against future error and deviation. “Self-criticism may also be described as seeking and
    discovering one's inner and spiritual depth, and exerting the necessary spiritual and intellectual
    effort to acquire true human values” and developing the sentiments that encourage and nourish
    them. This is how one distinguishes between good and bad, beneficial and harmful, and how one
    maintains an upright heart (Gülen, 2006, p.6).

    The month of Ramadan hadn’t started when I arrived in Turkey on July 4, 2013. My
    poetic reflections in Gebze, Istanbul and Alanya, Turkey, were both descriptive and explanatory
    about who might be the perfect man or woman, and according to whom? This journey of the
    heart or the imagination lasted for another forty days in Turkey. I was fasting about one month in
    the month of Ramadan in Turkey and what follows is a summary: The animal world appeared
    very gloomy, for animals are impotent and weak, have innumerable needs, and suffer severe
    hunger. But the Divine Name the All-Merciful suddenly appeared like a shining sun above the
    tower of the All-Provider and thoroughly illuminated that world with the light of Mercy (Nursi ,
    2007, p. 385). However, I recited that verse on behalf of all creatures and, awakening, returned to
    Earth saying: All praise be to God for the light of belief and the Qur’an. I selected, categorized
    and made a linkage from one concept to other by heart. This is not a random selection without a
    reason in mind, but I do not know why I prefer one concept to other when they relate to each
    other.


    As a matter of fact, great Sufis observed as many as 1001 divine names are like an
    illuminating sun to this world.  In my vision, a Divine Name suddenly manifested and
    enlightened each world appearing to me in darkness because of heedlessness. Those who are
    alert can see the order and balance, and the clearly visible acts of ordering and balancing, all of
    which demonstrate, together with His absolute Unity. Everything contains an aspect of unity, and
    unity points to One. For example, the world is illuminated by one lamp (the sun), and so the
    world’s Owner is One (Nursi, 2007, p. 247). This simple proof and belief leads to the universal
    man. I wrote another set of 40 poems from selected 40 different Sufi concepts during my second
    period of Erbain in Istanbul, Gebze and Alanya Turkey, see Table 5.
     
    Table 5. Second Erbain - Selected 40 Sufi Concepts


    The Universal Man
     

    A Sufi must believe that his or her religion is the religion of love for the purpose of
    loving God. This unconditional love is a universal love and a Sufi aims to become a universal
    man/woman. In Sufism, the perfect man, the universal man (al-Insan al-Kamil) means  and the
    Sufi’s approach to the universal man is that he/she is the brightest mirror of God's acts, Names,
    Attributes, and even of those Essential Qualities that qualify Him as God (Gülen, 2000, p.286).
    Gülen’s full description idealizes the universal man, when he states,  
     
     The universal man is such a polished mirror that God's Essential Qualities qualifying Him as God are reflected in him at almost every moment, beyond all concepts of modality, and the earth becomes more valuable than the heavens because it is his residence. The universal man functions in effect as the intellect, heart and spirit of existence, without whom nothing can be understood correctly, no information can be developed into knowledge about God, and the mystery of the life of any thing cannot be perceived. The whole physical realm when not viewed from his perspective is devoid of spirit, and any part of time which is not enlightened by him is in darkness. So, those who
     
     A Sufi lives in such a realm and at such a time are deprived of the light and the true life with respect to the heart and spirit, and cannot develop their human nature to its true and full potential (Gülen, 2000, p. 287).  Understanding this Sufi concept of “the universal man” involves a very different rubric that I reflected on this concept by saying:  
    In the mirror of the Divine Existence, the two worlds of the intellect, and the heart and spirit of existence, are polished. All being is immanent in the mirror of being. Finding the Divine Being as hidden treasure is in the heart. Perfection lies in purifying the spirit, in cleansing the carnal self, developing human faculties or overcoming animal appetites. Those who have known this have followed in the truth and penetrated and observed their inner world. The Face of the Truth leads to transparency of heart and of spirit, in pursuing ways of helping others grow in the knowledge of God. Having perfect compassion, embracing everyone needing attention, and feeling support is maintenance; compassion toward everyone is natural. Compassion in society is like blood through the body. Protecting against harmfulness is to meet the needs of the soul. One who exists can seem non-existent; another does not exist as existent beyond the world’s holy soul, and is the pride of humanity. Dazzled and intoxicated with love of Him, there is pure faithfulness and delight. The mysteries of Divinity are in the universal man as a mythical bird.  They are heroes of journeying on the way to God, alive with a soul other than that which is known as soul. Birds that fly on the air that “emanates” from Him have nests other than the nests known. Do not try in vain to see them with those eyes of yours; with those you cannot see them. Like a heavenly bird, they dwell beyond this world and the next.
     
     Gülen provides much forgotten knowledge and culture from Abd al-Karim ibn Ibrahim
    al-Jili (1365-1417) who was the writer of the famous book, al-Insan al-Kamil (The Universal
    Man). He was from Baghdad and his Sufi teachings were generally followed by Muhy al-Din ibn
    al-'Arabi. Gülen defends the idea that each universal man is perfect according to his capacity and
    the degree of his knowledge of God. All of them have combined in themselves the knowledge of
    Divine Revelation, scientific and theological, or intellectual and spiritual proofs, and a
    knowledge of God in certain degrees. Lacking in one of these would be an important defect or
    imperfection in the name of perfection. Gülen extracted this wisdom from the Qur'an and Sunna 
    (Revelation) which are two important foundations of Islam. Reasoning and logic or intellectual
    activities are the means by which one approaches the goal, and knowledge of God and wisdom
    are the fruits of walking straightforwardly on the way (Gülen, 2000, p. 298). I could not explain
    or internalize this concept sufficiently in my heart and mind, but it is a primary target for any
    human life, and so I memorized one Sufi poem from Gülen’s writing belonging to Niyazi Misri:
    “O ascetic, do not think that everything is finished with fasting, prayer and pilgrimage; What is
    necessary to be a perfect one is knowledge of God and wisdom” (Gülen, 2000, p.298).


    Expansion, Decision and Resolution


     When I entered the month of Ramadan in Gebze and Istanbul, and my previous home
    town Alanya in Turkey, and started fasting on a daily basis, my heart’s expansion was becoming
    larger and deeper, and spreading in my spirit. The relaxing of my heart was expanding,
    embracing everybody and making them well pleased with gentle words and pleasant behaviour.
    Expansion is a spiritual state that combines fear and hope and results in right decision and
    resolution. One is awed by being in the joy that is blowing, and one finds exhilaration on the
    breezes of delight while inhaling, and feels delight when exhaling. There are two categories
    when dealing with expansion: the relationship with the created and the relationship with the
    Creator. In this station, I was starting to treat people at the level of their understanding, because
    one’s heart becomes like a mirror of God’s consciousness. I felt much solemnity, and often, and
    was completely freed from carnal desire and passion. After increasing my recitation, chanting
    and prayers, my heart looked like a bright “mirror” reflecting God's Names and His Attributes. I
    was the traveler who is experiencing God's Existence and Unity, but my soul was forgetful of
    self and became filled with ecstatic love of God. If you cannot be freed from the restrictions of
    this worldly life, how can you know the stations of annihilation? How can you know about
    drunkenness, and expansion? In fact, receiving and assuming “colors” is unknown by all others.
    In fact, receiving and assuming “colors” is unknown by all others. Here’s my poetic reflection
    capturing this truth:  
    Servants of the body cannot know the states of the spirit. To be imprisoned in the body is to be unaware of spirituality. Ask those souls who have burned in the fire of the love of God. The pains of a heart as cleft open, expansion, contraction.
     
    Gülen shares a similar idea that this station, whether it is called the Station of
    Combination (where the traveler experiences God's Existence and Unity) or Annihilation (where
    the traveler's annihilation of self causes forgetfulness of self when in the throes of ecstatic love
    of God and perception of God's Existence and Unity), is a mysterious point. It is impossible for
    such people to conceal their expansion, while it is insolent of those who have not attained it to
    talk about it (Gülen, 2006, p. 116).
     Decision means confidence, determination, choosing, and advancing straight toward a
    destination, thinking and reasoning moderately and deliberately, and living a moderate and
    balanced life. For Sufis, this term represents an initiate's pursuit of love and the pleasure of God,
    the Truly Beloved One, and the intention is to realize this goal:  “Expresses the intention of
    obtaining true love and His pleasure, and tells how to realize it. It concisely describes the way
    between decision and resolution and from resolution to destination” (Gülen, 2006, p. 117).
     Decision and resolution are two functions of willpower. During the long journey, one
    must stop at both stations and at both receive the permit given by God. Sufis believes that there
    are many ways to God and respect the ways of others. As many as there are breaths of people,
    there are many different true rituals of the spiritual paths and sects. Decision first appears,
    develops in the heart, then grows firmer and stronger as a feeling, becoming a powerful drive.

    A Sufi heart must be toward the final destination in which the heart is without the Friend, but
    seeking Him. My intention targets obtaining true love, as the way between decision and
    resolution. From resolution to destination the intent becomes a goal. The heart is the home of
    God, cleansed of all others. The following poem reflects this intention clearly,  
    Decision resembles a seed sown in the heart's soil. Resolution is the first step towards surrender. Put your trust in God, and the road becomes easy. You travel it as if flying through the air.
    As a result, God becomes your eyes, ears and tongue to be with Him.


    Certainty, Insight and Discernment
     

    Yaqin (certainty) means having no doubt about the truth of a matter and arriving at
    accurate, doubt-free knowledge is through exact verification. It is also used to mean verification,
    seeking certainty, examining, and exerting strenuous effort to arrive at certainty. Certainty is a
    spiritual station that a traveler on the path has reached and experienced. It is obtained only by
    those who have an innate capability to progress and develop inwardly (Gülen, 2006, p. 123).
    Certainty is about abstract truths of the nature of God's Names. All His Attributes come from
    direct observation and pertain to personal experience in a person’s heart. It is beyond my ability
    to explain the nature of certainty. The heart overflows with the desire to reach eternity, such as
    the desire to live austerely, and to think and speak with wisdom. The self never forgets what the
    end will be, thinks always of the afterlife and always feels God's company, even while with other
    people. Actually, the Divine Being neither doubts nor needs verification. A degree can be gained
    through study and verification.  


    However, a spiritual station on the path must be reached and experienced by a Sufi in
    practice and not in theory. If you have only the innate capability to progress and develop
    inwardly, you will be stuck there. The heart reaches the horizon of the hill if it’s capable. One is
    traveling in the material and immaterial realms where light and the truth are contained in the
    Supreme Sign with His Seal. I felt the manifestation of the Hidden Treasure in my heart.
    Certainty is a gift with which God favors those near Him and this divine gift comes from the
    outer world to the inner. It comes from knowledge through correct observation and leads a
    person to study the relevant signs and evidence. It sometimes comes from direct observation
    through unveiling and observing the immaterial truths invisible to the ordinary.  
    If certainty comes from direct experience, a person is being favored with God's constant
    company without veils, in a way that only the one receiving can perceive. It is self-annihilation
    in God and gaining subsistence from Him. I tried to reflect this gift as much as I could in my
    quote, 


    Even if the veil between seen and Unseen is lifted, my certainty would not increase by so much as an inch. A few steps further on in the pure realm of Divine gifts, which eyes have not seen, nor ears heard, minds conceived.
     
    My insight and discernment were opened right after certainty. In Sufi terminology, insight
    (basira), literally meaning perception, intelligence, discretion, evidence, and witness, is defined
    as having an eye of the heart open, deep perception, an ability to see consequences at the
    beginning of an act, or foresight. Insight acquires a different, deeper dimension among Sufis. It is
    considered the sole source of spiritual knowledge obtained through reflective thought and
    inspiration, the first degree in the spirit's perception of the reality of things. It is a power of
    conscience that discerns and establishes values originating in the spirit, whereas reason becomes
    entangled in colors, forms, and qualities. Insight is also a power of perception so sharpened by
    the light of nearness to the Divine Being that, when other powers of perception become
    exhausted by imaginings, it acquires great familiarity with mysteries lying behind things and,
    without any guide or evidence, reaches the Truth of the Truths, where reason is bewildered. In
    addition to perception and understanding, discernment (firasa) denotes the deepening of insight
    when perception becomes a source of certain knowledge. Those who discern the manifestations
    of the light of God, the Truth, own such radiance that they see everything, every issue, in its full
    clarity (Gülen, 2006, pp. 136-137).
     

    Insight and discernment are important to me and are helpful tools for my positive mind
    therapy. This means having an eye of the heart open, a deep perception, the ability to see and
    foresee a different, deeper dimension. The first degree is the spirit's perceiving the reality of
    things. Power of conscience is fixing values from their origins in the spirit. Then, reason
    entangles everything in colors, forms, and qualities. Reaching the Truth of the Truths is
    important, where reason is confused. The Divine declaration is clear to me that I am on the true
    path. I call to God on clear within my prayers through manifestations, by insight, and wherever I
    follow points to the greatness. The following poem finalized my thoughts:  
    Existence has a book of countless pages, animate or inanimate. Part of creation a word shines with thousand meanings. The face of existence expresses hidden realities. True spirituality sees what the greatest minds don’t.
     
    Serenity, Hope and Peacefulness


     In the language of Sufism, serenity means that a heart gradually comes to rest as a result
    of experiencing gifts from the Unseen. Such a restful heart always expects breezes to come from
    the realms beyond, and thus travels around in a state of itmi'nan (peacefulness) in the most
    complete care and self-possession. This rank is the beginning of the rank of certainty coming
    from direct observance. The resulting confusion over gifts coming through knowledge with gifts
    “obtained” through insight clouds the horizon of observing secret truths, which gives rise to
    wrong conclusions [about the reality of things] (Gülen, 2006, p. 139).
     Having a Sufi mind, my heart was gradually coming to rest, as it was a restful heart of
    tranquillity, calmness, and silence. Enthusiasm is the thankful fruit of serenity. I was completely
    relieved and unshaken by worldly fear, grief, and anxiety. I found finding real peace, integrity,
    and harmony, between the world within and the one without. Awareness of helplessness and
    destitution before God is a necessary step in sending this serenity to the hearts of the believers.
    This is so that you may have more faith added to your faith, and become dignified, balanced,
    confident, and careful. Egoism, vanity, and pride are abandoned in self-criticism because every
    spiritual and worldly gift is attributed to God. Humility and self-discipline is exhibited while
    thanking Him. Dissatisfaction and unease can be ascribed to personal weakness, but a positive
    Sufi mind solves depression, anxiety and stress.  
     

    Furthermore, a peacefulness is realized which transcends material causes and means.
    Reason's trans-natural journey ends, and spirits are freed from cares. Here, feelings find what
    they seek: a deep, wide, calm ocean. This rank finds the greatest peace only in the company of
    God and the soul traveling through, sees in every station the truth, as demonstrated in my poetic
    reflection that reads:  
    I wish to set my heart at rest, rewarded with gifts. No fear shall come upon them, neither shall they grieve; Fear not, nor grieve, rejoice in good news of Paradise. After full satisfaction is the state of being at rest. Without any serious lapse is a spiritual state far beyond serenity. Leading eternal forgiveness, worldly life is but the Eve of the Festival. Bringing peacefulness because the next is the Festival Day.
     
    Endeavor, Contraction and Openness  
     
     Endeavor is the priceless tool that enables me to reach this point in Sufism. It is also a
    useful tool to make my life colourful, because endeavor refers to a person's honor. In my Turkish
    culture, a person’s honor is everything. It means making every effort of concern, and being alert
    in striving, for chastity, honor, and esteem. However, this Sufi concept signifies being on the
    alert in respect of religious prohibitions. Gülen explains in a very straightforward way that “God
    is limitless in His concern for the purity of His servants and is infinitely pleased with the care
    they show and the endeavors they make in preserving it. For this reason, He has made some
    things, including indecencies and evil acts in particular, unlawful. So His servants, at least, must
    respond to His concern by being as careful as possible not to commit such acts” (Gülen, 2000, p.
    56).
     Sufism tells us there is no disunity, and that we should look at the universe. I captured
    this idea in my poem very briefly,  
    The craving for One, the invoking of One. The seeking of One, the seeing and following of One. The knowing of One, and the mentioning of One. I seek a bosom split in parts by separation, towards the One. Whoever falls far from their origin, it is painful yearning! Longing is for the day of reunion with the Beloved. Wherever you turn, there is only one "Face" of God.
     
    There are three layers or steps in this the station of Endeavor. The first is weaving often with
    threads of piety and righteous deeds. The slightest error causes pangs of conscience for a life
    time. The second is setting hearts on God, the Truth, from state to state. Travel is from love to
    pleasure and into ever deeper yearning. Your concern requires fulfilling with great zeal what
    God wishes and determining not to commit any deed He dislikes. It also requires loving from the
    heart’s depths, the Essence, and desiring all people love Him of whom I speak of and love. A
    Sufi has no rival to the Beloved, no alternative to love. All attention must be on the Beloved.
    There is none more concerned than God from His concern. He prohibits all indecency, whether
    in public or in secret. Sufis turn to Him in all circumstances and with all their faculties.  A Sufi
    always desires God’s forgiveness and seeks to please God. After two stages, a Sufi says at the
    third degree: “O God, lead me to what You love and pleases You! We have not been able to
    know You as Your knowledge requires” (Gülen, 2000, p. 59).
     

    Qabd (contraction) and bast (openness), felt by almost everyone during their lives, relate
    especially to those who live their lives consciously. Literally meaning being caught, being in
    straits or distressed, and being grasped by the hand, Sufis use qabd to mean that the link between
    an individual and the source of his or her spiritual gifts and radiance has been severed for a
    certain period. This causes distress and makes the person suffer from spiritual obstruction and
    blockage. On the other hand, bast can be described as openness, expansion, development, relief,
    and being freed from spiritual blockage, and as developing inwardly or spiritually to the point
    that the seeker becomes a means of mercy and embraces all things or beings in existence (Gülen,
    2006, p. 167).


     Fear and hope represent anxiety about the future for any individual. In Sufi language, fear
    and hope or expectation are deliberate attitudes, and are a first station for a traveler on the way to
    God. Contraction and openness are mysterious “bargains” that have been made without the will
    or intention of the traveler. Hence the Prophetic saying: The heart is between the two Fingers of
    the All-Merciful; He turns it from state to state and gives it whatever form He wishes to remind
    us of this fact (Gülen, 2006, pp. 167-168).
     My Sufi feeling was contracting with gloom, and expanding with joy in Gebze and
    Istanbul, Turkey during the month of Ramadan in July and August 2013. I was in God’s hand,
    and as part of free will: God contracts and expands. I truly believe that contraction can occur
    through God's Majesty; openness by His Grace. The heart is contracted tightly till satisfied,
    extended till it needs nothing. The whole of existence is in His grasp, and at His free disposal.
    From the heavens to the heart, He directs, disposes all things. If I am caught in contraction, I can
    feel it in my conscience. My need is only the absolute need for the Almighty, so I turn to Him
    sincerely. In my poem I reflected this request as  
    Hold me!  Lest I should fall! and, escaping the spiritual waste, the Almighty's help reaches beyond, during periods of openness. A true believer can judge each state experienced. Achieving as it is, with all its aspects, made fruitful. Contraction and openness manifestations from Him for you to know. The servant thanks Him for such openness, and is alert to contraction.
     
    Perfect Goodness, Modesty and Austerity  


     According to truth-seeking scholars, perfect goodness is an action of the heart that
    involves thinking according to the standards of truth; forming the intention to do good, useful
    things and then doing them; and performing acts of worship in the consciousness that God sees
    them. Consciousness of goodness is like a mysterious key that opens the door of a virtuous
    circle. An initiate who opens that door and steps into that illuminated corridor enters the “spiral”
    of a mysterious ascension, as if climbing on an escalator. In addition to being endowed with this
    virtue, the correct use of one's free will enables one to do good and refrain from evil (Gülen,
    2006, pp.132-134). Gülen advises perfect goodness because it is a sound heart that leads one
    straight to God without any deviation, and goodness is the heart's greatest and most rewarding
    action. In Sufism, goodness is the safest way to ascend the slopes of sincerity, the most secure
    means to reach the peaks of being approved by God, and the consciousness of self-possession
    before the Eternal Witness (Gülen, 2006, p.135). My poetic reflection on this concept resulted in
    the following,  


    Doing perfect deeds as if second nature. An action of the heart involves thinking the truth. Forming  the intention to good leads to usefulness. Performing acts in awareness that God always watches. Do good deeds to others just for God's sake without expectation of gifts or returns. Train your heart to receive gifts only from God. Doing good is a greater good, higher than happiness. With the consciousness of goodness invading your heart. Doing, there is no fault in sincere act and intention. Divine Unity and goodness is nothing but Paradise. To a circle of virtue is an illuminated corridor, Illumined with the light of His pure manifestations. To a mysterious ascension, a spiral, an escalator.  
     
    Perfect goodness must be related to the Sufi’s use of haya, which literally means shame,
    bashfulness, and refraining from saying or doing anything improper or indecent, and describes
    one who, out of fear and awe of God, seeks to avoid displeasing Him. It urges one to be more
    careful, self-possessed, and self-controlled, for such restraint, if originating in feelings of
    modesty, results in paying God the respect He deserves. If these feelings are absent or lost due to
    familial or environmental influences, it will be difficult to develop them (Gülen, 2006, p.89). In
    the light of Gülen’s explanation, modesty can be divided into two categories: an innate or
    instinctive feeling of shame, which prevent people from engaging in what is considered shameful
    and indecent, and modesty originating in belief, which constitutes an important, deep dimension
    of many religions. Gülen describes modesty as a Divine quality and mystery. If people knew to
    whom it essentially relates, they would act more carefully and sensitively. “Hayiy (All-Modest)
    is one of the Divine Names, so strive and acquire modesty” (Gülen, 2006, p. 93).
     My thought about modesty is clear, as it is a division of belief, and Sufi belief has
    seventy steps with limitless divisions. If you have no modesty, do whatever you wish but do not
    forget that Allah watches over you, all Seeing, all knowing, all your actions and thoughts. Self
    control produces great wariness of spirit and the self will feel guilty until he has forgiven.  
    Modesty provides self-supervision for your good and bad deeds.  Having anxiety from disloyalty
    is a lack of sincerity. All modesty is striving to reach perfect modesty. The following poem is
    related to this concept:
     
    Understand what being in his presence may mean O Dervish! He is with you wherever you may be The first and second degree of those see and nearest Allah Controlling body, mind, soul and all of their contents Sufi’s life is by God:  in life and in the world There is nothing good without modesty  Feeling the absolute divine disposal of all  As the final destination, certain goal in your Lord  
    As a traveler, becoming as good slave and good servant The demand of the eternal your wish, your compassion Living life in utmost humility and modesty,                                                                                 Asking God to forgive you, reward you with mercy  
     
     
     A Sufi must live the life of austerity. Austerity refers to renouncing worldly pleasures,
    resisting the self, and carnal desires and involves indifference to worldly appetites. Everyone has
    two important innate senses and needs: the sense of reliance and the sense of seeking help. As a
    Sufi I was paying heed to the voice of the inner reliance on God and seeking help and relying on
    the All-Merciful, the All-Helping. Austerity is in manners, being freed from weaknesses and
    listening to the inner voice, and having goals in this world. The wisdom is in hurting the body
    while training the reason and the soul confirms this approach with its consciousness. The training
    of the carnal self always resists changing thought, and disciplining life, appetite, and thirst. Even
    sleeping is not easy, as shown in the following poem: 


    O Sufi! Holding back from carnal pleasures. Discover the hidden realities of existence. The Divine truths need piety, righteousness. The best way is taking refuge in spiritual life. Reaching Godly “pools” by feeling and living. In the world of the spirit within the love of God. His good pleasure is possible because of austerity. Train the carnal self, enhancing with virtues. Realize true humanity and make the love of God. The source is human feelings, thoughts and behavior. Testing faith is loyalty in relation to the Creator. The Truth is also in relation to the created. This is the natural state for austerity as the goal. Liberate yourself from all worldly ambitions, anxiety. Humiliate the carnal self, devoted to the Truth. Be free from self-conceit and selfishness. O Dervish! Die before you die! Be soil, fertile soil. Sow your seeds of virtue so that roses can grow. Bring goodness into flower by giving water and heat. Soil has the honor of growing roses with austerity.
     
    Isolation, Seclusion and Privacy
     
     Austerity will lead a Sufi to a period of isolation, seclusion and privacy in her\his life. As
    a Sufi I performed my retreat at my sister-in-law’s home, at the house of a vacationing friend in
    Gebze, a city of industry, 45 km from Istanbul, Turkey. I unplugged the telephone and television,
    and did not reply to any emails or phone calls.  I removed all books, magazines, newspapers and
    other distractions from my life. I began to retreat, seal myself in the room, visualize my energies
    and consciousness and remain contained and concentrated within my place of retreat.
    Sufi scholars relate isolation to the Qur'anic statement, Take off your shoes (20:12), and interpret
    this as the purifying of the heart, which they call the home of God, of all worldly and
    otherworldly considerations, and preparing it for the visit of the Holy Sovereign  (Gülen, 2000,
    p. 188). Gülen clarifies that “some go a step further and regard this as turning to the Light of
    Lights with all one's heart and setting one's heart totally on Him without leaving any room for
    anything else in one's feelings, according to one's capacity. From another perspective, isolation
    has been approached as resistance against all carnal or bodily appetites and impulses and against
    the attractions of the world with whatever is in it where Sufi travelers have not been able to
    isolate themselves from carnal appetites, the attractions of the world” (Gülen, 2000, p. 188).
     I have chosen all alternative perspectives that have isolated me from every occupation
    and engagement with worldly things, have abandoned all carnal desires, become freed from
    attachment to wealth, and to status, and have set my heart on Him without expecting return until
    purifying my heart. My heart became the home of God and it was ready for the Holy visit, while
    I was turning with all my heart to the Light of Lights, cleaning the heart from dirt and dust, save
    only Him. My poetic reflection was that,  
    The way of isolation is a home requiring full renunciation. O Sufi! Sacrifice please to settle there, abandon whatever. Leave worldly things behind, and do not have a house. Purify your heart from everything other than Him.
     
    This is a rank where many initiates live in a daze and ecstasy. A Sufi could say this as I
    experienced myself:  
    Let everybody come and plunder my existence, own being lost. See in everything only He Who is the One, know only the One. Mention only the One, call only the One, turn only to the One.
    This rank leads me to open the eyes of my heart and awake from intoxicated sleep. As a Sufi,
    there is no choice, but to say:  
    His Unity has become manifest; I have seen Him with all certainty. Polytheism I have banished, doubting no longer: a Godly gift. I cannot know, or describe how to honour this gift of such secrecy.
     
    In these forty days of the seclusion period, I was only a role player in the Divine drama,
    constantly speaking to myself and having a lot of dreams.  In some Sufi orders, “work with 
    dreams is an important aspect of spiritual counselling” (Frager, 1999, p. 126). I have been
    interested in dream interpretation since my childhood and have vast knowledge of how to
    interpret other people dreams, while using many valuable books such us Imam Nablusi’s famous
    books of dream interpretation according to an Islamic perspective. Dream is also accepted as one
    of the holy revelation and inspiration sources for all prophets, saints and people of good spirit in
    many religions. My poems contribute to this view as follows:   
    O Sufi! Play well on the stage of this world. You have no right or authority to interfere with the quality. Whatever happens to an individual, only God can decide. The first degree is free will and belief in His Unity. The second degree must be acquired, a continuation of the first. The basis of the third degree, leads to nearness to God.
     
    As a matter of fact, a Divine gift is not a station attained by will or by effort. However, a
    Sufi must reach at least the basic level of station of feeling as described in Rumi and Gülen’s
    writings:  Return to my Lord, soul at rest, well pleasing, well pleased. I have called this the main
    pillar for a heart-centred Sufi mindfulness behavioral therapy model. However, a Sufi must reach
    at least the basic level of station of feeling as described in Rumi’s and Gülen’s writings: Return
    to my Lord, soul at rest, well pleasing, well pleased. I have called this the main pillar for a heart
    centred Sufi–mindful, behavioral therapy model. The following poem was extracted from this
    knowledge or from an ordinary person’s Sufi station:
    Whatever You do with me or however you treat me, is good. I am a suffering lover, O dear One, You I’ll not abandon. Even cut through my chest with a dagger, I’ll not abandon. Even burnt and blown as ashes, You I’ll not abandon. I am in love with both His torment and His favor; How strange to be in love with things opposite each other. By God, if I leave thorn of affliction for garden of delight. As a nightingale, singing the melody of both thorn and rose. I return to my Lord, soul at rest, well pleasing, well pleased. To enter among His servants and His Paradise well pleased. Encompass all degrees of resignation, containing responses. Deserving only if my desires bent to Divine Will and Destiny. Retreat your life for purification, from false beliefs, imaginations.
     
     Seclusion is one dimension of privacy. A Sufi must have at least one forty day period of
    austerity. It means eating and drinking little in the room of seclusion. Secondly, one must quietly
    pray for one’s heart’s transformation. Thirdly, disciplined carnal desires must be forgotten and
    will add to this period more meditation, reflection and supplication. Seclusion changes
    undesirable moods, temperaments, and spiritual capacities. The self becomes like earth so roses
    can grow in it. The lower self, as soil, turns into a medium for the growing of roses. My poetic
    writing describes this situation as:
    You are a butterfly of the celestial worlds. Not just a moth straight from the cocoon. Spend your life among other spiritual beings. With sincerity, courtesy and pure intention. Clean your soul until perfectly pure. Eyes on your heart till your heart becomes eye. When doubts leave, God doubtless comes to His home. Never let the devil-robber enter the home of your heart. Your heart is "emerald hills", always ready to receive, the waves of His manifestations as gifts. Seclude yourself from others, not the Beloved. Do not forget! Fur is worn in winter, not in spring.
     
    Journeying in/ toward/ from/ with Allah


     The aspect of Gülen’s mission or personality as a trainer of the human carnal soul has
    only one target: A hero of spirituality must reach the final point that attains perfect knowledge of
    God and this is the highest point on the horizon of the heart. I can formulate this main goal
    simply as “journeying in/ toward/ from/ with Allah” and dealing with the concepts of
    “journeying toward God,” “journeying in God,” and “journeying from God” (Gülen, 2000, p. 9).
    Safar dar watan (journeying in the native land) is used when a traveler toward God is freed from
    bad morals and the influence of carnal desires, being equipped with angelic attributes. Some of
    the Sufi elders regard the beginning of journeying as “journeying,” and its end as “residence.” 
    Others approach both the beginning and end as “residence,” while still others see the journey,
    with all of its stages, to be “journeying” (Gülen, 2000, p. 13).
     Gülen explains that turning to God or journeying on His way begins with a person’s
    conscious decision and continues along the bridges of belief, practice in daily life, and attaining
    all good deeds in awareness that God always sees us whatever we do and wherever we are
    (Gülen, 2000, p. 9). From all these studied concepts, I aimed to provide a safe way to a positive
    Sufi psychology in which what is required is sincerity, purity of intention in faith, and the
    practice of the Sufi way with austerity, asceticism, righteousness and piety. Journeying can occur
    at various levels and  take various forms, according to how the initiate has been prepared for it,
    the extent of his\her own spiritual capacity and how close a Sufi is to One who can do favor for a
    Dervish. In Sufism, Eren refers to a matured one with perfect attainment. In Arabic it is a wasil
    who is sincerely and continuously drawn toward God.  This poem explains the point, giving a
    reflective analysis of this journey,  
    O Sufi! A hero of truth has the effort of turning to God. All the days of my life were passing in darkness. One day with perfect attainment came to my aid. I live glorious days, and experience happy ages. In spiritual raptures that programming your will to reach. Meeting with the Ultimate Truth, observe my duties. A guide who leads others to God is without deviation. My star was dim and my fortune did not smile on me. I love him, I become his power of hearing with senses. Which he hears, his power of sight with which he sees as the wasil is full grasp of the things pleasing to Him.
     
     Journeying toward God begins with reflection on the outer world and the human inner
    world. Many of God’s overall manifestations of His Names in the light of belief in Divine Unity
    must be brought into feelings in your inner world with pleasure. Divine knowledge continues by
    observing His unique stamp on whatever there is in the universe, from the earth to the farthest
    galaxies (Gülen, 2000, p. 10). If you are a Sufi and want to set off on this journey, never set your
    heart on anything other than God, but spend unending efforts to turn to God in your heart. The
    following poem demonstrates this:  
    Enabled to travel toward and meet with God. I am becoming free of bodily and animal appetites. Searching for ways to reach, obey principles. The heart leads a life at the level of the spirit. Connotations are with regard to the Divine manifestations. Your journeying has been dealt with in two categories. Journeying downward: for a restricted, conditioned. Transient existence emerging that manifests itself.
     
     In the second stage of journeying, or in the second journeying, initiates free themselves
    from different pieces of information that have been collected from different sources and proceed
    toward unity in thought on the horizon of knowledge of God, exhibiting this unity through all
    their faculties (Gülen, 2000, p. 10). My poem captures this stage as:  
    God does so universally, with all His Names, Allah.  God is giving existence to, maintaining, beings and things. First stage is followed by in the realm of the manifestation. Continues through, and ends in reaching the Name. Many start on this journey, few can continue it. The first thing God created is my light from here. All degrees of existence are in the whole of the universe.  Finally God is to the realm of humankind, beings and things. Journeying upward is the spirit seeking its original Home. Humanity is comprehensive fruit of the tree of creation. Respect the spirit in its primordial purity, find the Home with all will-power, consciousness, the core of the heart.
     
     Gülen explains the third type of journeying or the third stage of journeying as “going
    beyond the difference between the outward and the inward in existence and the Religion, and
    being favored with the unshakable conviction and experience of God's particular manifestations
    on oneself and relations with oneself as an individual, as well as the overall manifestations of His
    Names throughout the universe. This highest point in journeying corresponds to the horizon of
    feeling absorbed in Divine Existence” (Gülen, 2000, p. 11).

     This is the journey that is dealt with in four steps: The first stage of journeying toward
    God is the beginning and is made in the outer world, through reflection on God's works. It is also
    through self-purification, and journeying in the inner world. As a form of minor sainthood, the
    second stage is journeying in God. This is absorption, freedom from evil morals, and mortal
    attributes. This knowledge is from the Divine Presence which flows into your heart and melts
    away, a full perception belonging to, and subsisting in God. I reached and felt the third stage of
    the journey as shown in the poem that follows:
     With the company of God, the third, together with absorption. This final point is only seeing Him beyond all concepts of modality. Knowing and feeling Him is encompassed by lights of knowledge of Him. All opposites are lost in the sight of a traveler, absorption itself. The place I am in has developed into no-space; the place of intimacy. This body of mine has become wholly a soul; He is the faithful one! God's Sight has manifested itself to me; and He has become my lover! I have seen myself intoxicated with His presence, now I know the Truth.
     
     The fourth stage is journeying from God, coloring after self-possession. It refers to
    meeting with God, turning towards the realm of multiplicity with new unity. After reaching the
    unity, the self has ascended as high as God's Presence.  I felt and experienced some degree of
    meeting and reunion with God. However, this is the state of the special apprentices of the
    Prophets and it is subsistence in God. Unity in multiplicity and multiplicity in unity are two
    depths with one dimension. Journeying in God, in journeying toward Him, from God in
    journeying in Him, could be a state of having both found and lost Him, feeling both nearness and
    distance.  My final poetic quote is on this complicated concept and contains some advice for Sufi
    travelers,
     
     O Sufi! The most perfect of travelers, the greatest of guides, and the masters. Make God loved by His servants, loving, both love God and are loved by Him. The Divine gifts lead good actions originating in good nature and virtue. Every lover of Divine light takes refuge in guidance, traces of perfection in you.
     
     This highest point in journeying corresponds to the horizon of feeling absorbed in Divine
    Existence. This absorption must never be thought of as Incarnation or Union, both of which are
    false beliefs. Incarnation means God taking the form of a human being and being seen in this
    form, while Union means a person joining Divinity or being one with God (Gülen, 2000, p. 12).
    Gülen uses one of his Sufi masters’ Sufi quotes in saying that “One drowned in such
    knowledge of God cannot distinguish between the Names and He Who is called by these Names;
    The disciples of the guides of the Order of Jilan are cognizant of such mysteries” (Gülen, 2009,
    p. 11). His name is Muhammed Lutfi Efendi (1868–1956), and he was one of the Sufi masters
    who lived in Erzurum He has a Diwan containing many beautiful, lyrical poems and guided
    Gülen until the age of 18. Gülen’s second biggest Sufi master is Jalalu'd-Din ar-Rumi (1207–
    1273), one of the Muslim saints and Sufi masters most famous in the West. He is regarded as the
    founder of the Mevlevi Order of the whirling dervishes, famous for his Mathnawi, an epic of the
    religious life in six volumes. He lived in Konya, Turkey.


    The Spirit, the Special Knowledge (Ilm ladun) and Intoxication
     

    The Spirit, the Special Knowledge (Ilm ladun) and Intoxication are three of the hardest
    concepts in Sufism: there are many contradictory answers given throughout human history, from
    the many who have discussed this matter, from philosophers to the sacred Scriptures. However,
    both religious and philosophical approaches have generally agreed on the fact that the spirit is
    the sole source of life, motion, perception, feelings, and consciousness. Gülen articulates his
    knowledge and deems it useful to take a short journey around the Sufi concept of spirit in the
    Emerald Hills of the Heart. He uses existing knowledge such as that based on al-Milal wa'n
    Nihal (The True and False Ways of Belief and Thought) by ash-Shahristani, Tahafut al
    Falasifa (The Incoherence of the Philosophers) by Imam al-Ghazzali, Mawqif al-'Aql wa'l-'Ilm
    wa'l-'Alam (The Place of Reason, Science, and the Created World) by Mustafa Sabri Efendi,
    Falsafa-i 'Ula (The Ancient Philosophy) by Şemseddin Günaltay,  and al-Ba'th wa'l-Khulud (The
    Resurrection and Eternity) by Ali Arslan. In the Qur'an, the Qur'an itself—the Divine
    Revelation—and the angel who brought the Revelation are both called ar-Ruh (the Spirit),
    (Gülen, 2009, p. 134).  


     The spirit which I study here is the non-material essence of human existence, motion,
    perception, feelings, and intellectual and “spiritual” development based on Gülen’s description.
    Gülen states “The Sufis have defined the spirit as a manifestation or shadow of Divine life, and
    an immaterial substance; God Almighty has not enabled anybody to have perfect knowledge
    about its exact identity. The body is the mount of the spirit, and the physical heart is the base of
    what we call the (spiritual) heart. The spirit essentially belongs to the Realm of the
    Transcendental Manifestation of Divine Commands. The Qur'an declares, All that is on the earth
    is perishable (55: 26). Based on God's declaration in the Qur'an, “I have breathed into it (the
    body) out of My Spirit” (15:29) (Gülen, 2009, p. 173).    


     According to this, in addition to the spirit's being the essence of human existence and
    nature, the perfection of humanity is possible through spiritual perfection, which one can realize
    by journeying in the heart on the way to God. The spirit is also an important means for the
    human relationship with God. “It is only through the spirit that a human being can travel toward
    and through the metaphysical realms, feel a relationship with God Almighty, and observe on the
    horizon of the heart and other inner faculties numerous marvels which are impossible for the
    body to observe” (Gülen, 2009, pp. 172-175).


     According to the Sufis, like the three separate but interdependent faculties of a complete
    entity, the spirit is an immaterial entity that has three dimensions as the object of three separate
    Divine favors. Gülen explains the first is what they call “the spirit itself.” It is the first
    manifestation of the all-encompassing Divine Mercy in the name of bringing the spirit into
    existence. It appears to be subsisting as the result of the mutual, interdependent relations and
    positions of the elements that form a living being (Gülen, 2009, p.186). The second is the “spirit
    breathed.” This is what they call “the speaking soul,” which is favored with reason, willpower,
    spiritual intellect, certain inner senses, and consciousness, and with the capacity for developing
    through learning and belief. In fact, confusion arises from being overwhelmed by spiritual
    intoxication and absorption. Sufis have concentrated on Divine Existence as the real existence,
    and have been annihilated in It, regarding contingent existence as something imagined.  The
    others concentrate on the corporeal existence, either ignoring the Divine Existence or viewing
    the former as the incarnation of the latter (Gülen, 2009, p. 187). The third dimension of the spirit
    is the “biological spirit,” which the Muslim Sufis call the “animal spirit.” It is an element of
    connection between the breathed spirit or the speaking soul and the body. This may also be
    regarded as a veil of the spirit's subtlety, purity, and dignity that is related to the Divine Name
    the All-Outward. The spirit breathed by God is an abstract, non-biological substance. The tides
    of humans between guidance and straying, good and evil, and happiness and misery, occur in
    relation to the animal spirit. If it were possible to listen to the spirit breathed, we would always
    hear it singing tunes of happiness. The sufferings and pains of the animal spirit in those whom
    the real human spirit dominates are means of perfection for the spirit breathed. If, by contrast,
    they are weak in respect of their spirit breathed—those who are not alive in respect of their
    conscience, who are dead in their relationship with God—they gain nothing in return for their
    sufferings and pains. The most important mechanism of the spirit is the conscience, which is an
    observatory for the “observation” of God (Gülen, 2009, p. 187).


     As a Sufi traveler into my heart and spirit, even if I come to the stage of special
    knowledge, I am not the Sultan of 'ilm ladun’, who has come as the source of the knowledge of
    Divine Oneness. This is knowledge of the Unseen or of mysteries from Him and I extracted
    knowledge mostly from Gülen’s writings because I am unable to provide such details. Inspiration
    can be knowledge which God imparts into your heart along with the truths occurring in it. The
    special knowledge from God's Presence is the “unique one” of time. Also space is the perfect
    treasurer of this knowledge of secrets as related by the greatest of those who have drunk out of
    this pool of deep knowledge. Neither the other Prophets, nor the Messengers, nor the saints were
    thus favored and the knowledge may not always be in line with Sharia's (laws) decrees. It refers
    to spiritual discoveries and must balance out with the basic rules of the Religion, otherwise a
    saint may fall into error and cause followers to err (Gülen, 2009, p. 33).  


    Observing this world and the others as an entity with two faces, I offer sweet “waters” of Divine
    gifts from the physical and heavenly worlds and the knowledge God taught Khadr, a well-known
    mystic figure in Qur’an, who had special knowledge based on Sufi beliefs which was special
    knowledge from His Presence. I saw Khadr in my dream one night and he inspired or sort of
    dictated one of my poems to me. It was guidance for helpless people: Khadr asked me to help
    people without questioning as shown in the following poem:


    With a green headscarf, white clothing Khadr says
    Run fast like a Khadr and help others urgently 
    Do not ask question who I am, Salam to human
    Do not wait Khadr will come, say with wisdom
    Open your heart like a beautiful bird, fly on the sky
    Do not stop or look back, ask question by heart  
    Saying your words straight forward, rise by heart
    Do not bothered by bad-eyed people, pray as Khadr
    Never expect return from any who seek help from you
    Do not discriminate any human being, be patient
    Help all needy immediately, seek social justice
    Do not answer who Khadr is, run, wording concisely
    Advising peace, present trustworthiness and be truthful
    Do not stay anywhere long, transfer position to the loyal
    Love the truth, spread out, fills up, help, become a Khadr
    Do not expect any benefits, survive with a purified heart  
     
    This dream is unforgettable, his wisdom is irresistible. Sufis are not practicing with
    dreams, however, dreams symbolize some meanings and show directions. Khadr or Al-Khiḍr,
    also transcribed as Khidr, Khizr, Khyzer, Qhizyer, Qhezar, Khizar, Xızır, Hızır is a revered
    figure in Islam, who is believed to be described in the Qur’an as a righteous servant of God and
    he possessed great wisdom or mystic knowledge. According to the Qur’an, "Khidr" has a special
    wisdom and esoteric knowledge (hikmah and ilm al-ladun). In different Islamic and non-Islamic
    traditions, Khidr is variously described as a messenger, prophet, wali or in some cases, as a "non
    abstract" deity who takes the place of the God (Haq or Heq) as a deus otiosus. The figure of al
    Khidr has been syncretized over time with various figures including Vishnu in India,
    Sorūsh (Avesta Saraosha) and Mithra in Iran, Saint Sergius the Warrior and John the Baptist in
    Armenia, Saint George in Asia Minor and the Levant, etc. (Wikipedia).  
     Such knowledge has great beauty, is enchanting and desirable for happiness. Searching
    for secrets of Ultimate Truth, I needed special knowledge from His Presence. Such knowledge
    cannot be obtained through mere study or effort, for this knowledge occurs only in pure hearts as
    a Divine gift in the form of sacred power, and comes directly from God's Presence through
    spiritual discovery and inspiration. Some cannot continue spiritual journeying because of the
    suggestions of Satan. I was not confused about the fact that revelation came to the Prophets; it is
    absolutely beyond all doubt. Inspiration occurs to saints, and is a broad channel for
    manifestations of God's Knowledge. If an inspiration manifests itself in the heart of a human, this
    is an occurrence without any interference from Satan; in conformity with the Qur'an and the
    Sunna (Gülen, 2009, pp. 32-33). Coming from God's Presence, there echoes in the heart
    occurrences from the Ultimate Truth, while those known to come from the angels are
    occurrences from the angels. The “sparks” from Satan invading the spirit are carnal suggestions
    to the carnal soul, and discerning between these occurrences is the elevated Sunna of the Prophet
    (Gülen, 2009, p. 35).


     It was the last day of month of Ramadan in August 8, 2013, and I had gone to my father’s
    and brother’s home town of Alanya, Antalya. I was climbing the mountain the day before the
    religious holiday of Aid and wrote my poem on “Intoxication”, which is a state in Sufism,
    whereas sobriety is a station and refers to objectivity, security and straightforwardness. Sobriety
    is the condition when you are favored with knowledge of God with some intoxication. As a
    result, I was experiencing an absence of feelings and consciousness, but I will spend my lifetime
    in wakefulness and consciousness, which is the opposite of intoxication. The poetry that came to
    me was amazing:
     
     O Sufi! Beware, O cup-bearer, bring a cup and pass it around! O cup-bearer, pour wine into the cup, it is time to break the fast; Restore this ruin; it is time to display the favor we receive deeply. A heart boils with extraordinary joy when it feels the All-Beloved One. Enraptured by the rays of the manifestations of God's "Face”. Then you’re returning to your former, normal state of sobriety. O Heart! There is relation between intoxication and absence. I have always seen Mustafa in the wine which intoxicates me. If the inner world of seekers after the Truth feel intoxication, are not satisfied with the Divine gifts, lack something in delight.  Suffering irregular tides with respect to the state of absence, it is coloring, rather than self-possession, witnessing only He. He hears by Me, and sees by Me, holds by Me, and walks by Me. The lights of my eyes are He, and the direction for my reason is He; My tongue always utters He is He, and I sigh and groan with He. My heart goes on an excursion in He, the love of my soul is He.
     
     
     The gifts come in showers and invade the whole being into your spirit and heart without
    informing you. Perhaps it is feigned intoxication rather than being actually so. Sometimes it
    arises from strong belief, strong knowledge of God. It should be balanced by fear and awe,
    becoming felt in a broader sense. The spirit overflows with zeal and joy, feels excessive
    excitement. You are honored with the light of the manifestation of the “Face” of God. Sobriety is
    an undeniable part of the journeying toward the Almighty and burnt away like a dried,
    flammable object, your nature has changed. The feeling I experienced was profound, getting me
    wander in the valleys of amazement and astonishment, upon which I wrote this poem,  
    The fruit of heart sings like a nightingale, made sing by Him; My eyes, which see, see by Him, and have heard speech from Him. Favored with speech, with which He brings mysteries to light. My heart is overpowered by love, joy and pleasure in the gifts. From the Unseen World, myself lost in the depth of love and ecstasy by the all-brilliant Light of God. My heart made exceedingly bright, and by the light of Muhammad, I have become one with a pleasant heart. My heart falls in love with the Eternally Beloved One, invaded by ecstasies. Diving into the cataracts of love, flowing abundantly like a river swelling with rains. Sometimes overflowing my limits; let into the huge waves of love from the rejoicing. Originating in feeling in His company, and always living in wonder, uttering "He!"
     
     In summary, verification is the final step of the journey I reached after 80 days of erbain
    in Canada and Turkey. The rank of being loved by the All-Beloved is either journeying to God or
    journeying from God, or Journeying toward God. A Sufi must have a visible sign of this invisible
    Love of God. As a reflection of this love, a Sufi lives by the inhabitants of heaven in both
    worlds. Sufis must always be with people with sincere hearts, living for His sake and feel the
    Truth, “seeing” Him, walking toward Him, upholding truth.  In life, the Truth declared: He hears
    and sees by Me. This refers to a Sufi having to become a God servant. Anything, anyone that is
    lovable from the heart, catches the eye. The people of heart and truth have found Unity in
    multiplicity because the human soul is the Pure Light of Truth, and is near indeed to creation.   
    A Sufi belongs to neither East nor West, because he\she becomes the lamp

     


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