Realities Created, Maintained and Destroyed, WHILE-U-WAIT!

Thursday, February 16, 2006

Remembrance

The fifth aphorism of the Khwajaghan is Yad Kard. It is usually translated as "remembrance".

This is correct in so far as "yad" is equivalent to the Arabic "dhikr" (to remember).

Most commentators equate this saying with the Sufi practice of Dhikr.

This is both correct and incorrect at the same time (you would think that at least once it would just be simple).

Traditionally Dhikr (zikr) can be divided into two types. The first is Dhikr-i-Jali, which is the vocal dhikr, and Dhikr-i-Khafi which is silent dhikr. The first practice takes a few different forms, from the personal practice of reciting various names of God a particular number of times, to the formal ceremony of remembrance done by most Tariqas. Dhikr-i-Khafi is done by repeating the words of the Dhikr silently to one's self or repeating the words just under the breath.

Some Tariqas, such as the Qadiri, and the Chishti prefer Dhikr-i-Jali, others such as the Naqshbandi and the Nimitullahi prefer Dhikr-i-khafi. Over the centuries there has been a bit of squabbling about which one is better.

What I find is that both are very useful and both have their pitfalls (not the least of which is pride in having the "better kind" of Dhikr)

Those who practice Dhikr-i-Jali run a risk of becoming caught up in the ceremony, the states, the intoxication of the moment. Emotional catharsis is not the point of the practice but it is a trap that can be very dangerous. This is why the leader of Dhikr ceremonies must be very mature and well trained, so that he or she can recognize these traps when they manifest in the members of the circle and direct people away from them.

For those that practice Dhikr-i-Khafi, it can lead to a very strong case of auto-hypnosis as well as a profound narrowing of attention. Often when people fall into this trap they go around thinking that they are detached when they are in fact just dissociated. Dishonest Pseudo-Shaykhs have used this phenomena for centuries as a form of mind control.

When either of these practices are done correctly under the guidance of someone who can steer the student away from the dangers, they seem to have about equal effect for self development. When both are combined it often produces faster effect but at greater risk.

Nether of these forms of Dhikr however, are what this aphorism is referring to.

There is a Third type of Dhikr that is sometimes called Dhikr-i-Qalbi (Dhikr of the Heart, though this is often confused with Dhikr-i-Khafi) or Dhikr-i-Dhati (Remembrance of Essence).

This is what Yad Kard refers to.

This type of Dhikr is not spoken outwardly or inwardly, there are no words to it nor is it a feeling or an image. It is the pure apprehension of the Divine Reality.

I imagine it would be possible to learn Dhikr-i-Dhati on one's own through some sort of special grace, or if Khidhr came and instructed someone in it. But for us regular folks it can only be learned by direct transmission from someone who has him or herself mastered it.

Anyone could be given the technique of this practice, and they could try do it for the next hundred years, but without a special ingredient it will not work. The ingredient is "entrainment" with someone who has mastered and is doing the practice. This is what is called "Inculcation of Dhikr".

I seems that the connection through "Rabita" between the student and teacher provides a conduit for some sort of "jump start" for this kind of Dhikr, but only if the student has drawn close enough in "vibratory rate" (this is sortta a metaphor here) that the entrainment can happen.

The Inculcation teachs the student how to do the Dhikr through direct experience in a way that verbal instruction cannot. This is one of the most important reasons to have a Real Teacher, though as I said, I imagine that it is possible to find some way to learn this on one's own. (I imagine that it is also possible to fly by flapping one's arms)

It is important to note here that without having a good level of mastery of the first four aphorisms the student will be unlikely to be able to develop or maintain the level of rapport necessary for this.

Also, it needs to be understood that this is not the inculcation that is given to a student when they first take Bayat. That is more like planting a seed that the Teacher hopes will take root and grow. It takes several years of work to get to the point of being able to experience this.

And a final note, because someone always comes up with the old "I don't need a guide!!!"


I can do it all on my own, after all Uways al Korani did!!!!!

All I have to do is read the right books!!!!!!!

And listen to my INNER GUIDANCE® and I will get to be a MASTER ™ without anyone telling me what to do!!!!!!!!!

Which is a nice theory. And it is conceivable that anyone could in fact do just this and maybe get to a place of real Mastery.

But most won't, sorry.

There is an old Sufi saying "No one can lie to you like you". The Teacher's job is to point out to you when and how you are lying to yourself.

There is another old Sufi saying, "The one who attempts the path without a guide has Shaytan for a guide"

According to Mohammed Shafii;

The Sufis feel that maturity cannot be achieved alone. They feel there is a need for guidance and discipline. The path is unknown, the night is dark and the road is full of danger. Dangers inelude preoccupation with selfishness, false visions, misinterpretations of mystical states, arrested development, fixation in a particular state, appeal to various drugs to create false mystical experiences and not infrequently overwhelming anxiety and insanity.
But this is just a thought.

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