Love

“The minute I heard my first love story,
I started looking for you, not knowing
how blind that was.
Lovers don’t finally meet somewhere.
They’re in each other all along.”

Mawlana Jalal-al-Din Rumi.

Frithjof Schuon (1907-1998)

“As an authentic metaphysical summa and a masterpiece of balance and subtle nuances, Frithjof Schuon’s written opus is the very expression of his powerful didactic genius. Through its objectivity and its rigor, it is an answer to the questions raised by contemporary man who finds himself disarmed in the face of the overwhelming certainties of modern science and the climate of nihilism that surrounds him.

However, Schuon is not a bookish metaphysician, like so many others, but he is first of all an inspired man of prayer, a true sage, and (…) a ‘born gnostic’ who tends to fully ‘incarnate his archetype’ by actualizing all his inner riches.”

Firhtjof Schuon

“The man is a living wonder; intellectually à propos religion, equally in depth and breadth, the paragon of our time. I know of no living thinker who begins to rival him…” wrote Huston Smith, of Frithjof Schuon, whose first book, The Transcendent Unity of Religions, prompted T.S. Eliot to say: “I have met with no more impressive work in the comparative study of Oriental and Occidental religions.”

Sources: http://www.frithjof-schuon.com/biography.html

“Spiritual realization is theoretically the easiest thing and in practice the most difficult thing there is. It is the easiest because it is enough to think of God. It is the most difficult because human nature is forgetfulness of God.”

“We live in an age of confusion and thirst in which the advantages of communication are greater than those of secrecy.”

Abd-al-Kader

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“If the divine Mercy grants him the knowledge of himself, then his adoration will be pure; and, for him, paradise and hell, recompense, spiritual degrees and all created things will be as though God had never created them. He will not accord them any importance, nor will he take them into consideration, except to the extent that it is prescribed by the divine Law and Wisdom. For then he will know Who is the sole Agent.”

Kitab al-Mawaqif 4, p. 38-39,in The Spiritual Writings of ‘Abd al-Kader.

“The first “station of separation” corresponds to the state of the ordinary man who perceives the universe as distinct from God. Starting from here, the initiatic itinerary leads the being first to extinction in the divine Unity, which abolishes all perception of created things. But spiritual realization, if it is complete, arrives afterwards at the “second station of separation” where the being perceives simultaneiously the one in the multiple and the multiple in the one.”

Kitab al-Mawaqif 253, pp. 176-177,in The Spiritual Writings of ‘Abd al-Kader

Sayings of Abû’l-Hasan Kharaqânî

“I am amazed at those disciples who declare that they require this or that master. You are perfectly well aware that I have never been taught by any man. God was my guide, though I have the greatest respect for all the masters.”

The one who said “I reached Allah (to the God, to the Truth and Reality)”, he did not. And the one who said “He (God) himself made me reach him”, he reached Allah (or he attained the reality.

Whatever exists in the entire universe, it is also in your own heart. You have to gain the ability to see it.

Mansur Al Hallaj

Hallaj.jpg

Mansur Al Hallaj (858-922) said :

Is this you or is it I in two deities?
Far be it from you, far be it from confirming duality
Forever there is Hu-ness for you in my La-ness
Over all, my pain is the confusion of two faces
Where is your essence from me where I used to see?
For my essence now appears where there is no “where”
And where is your face sought with my sight?
Is it in the inner heart or in the eye’s seeing?
Between you and me is an I-ness interfering with me
Take away then with your I-ness my I-ness from between us!
And here are the two selections that our Master, Al Hallaj, gifted to our young seeker, Justin so that his heart may know…

Here I am at your command, here I am!
You are my secrecy and my intimacy
Here I am at your command, here I am!
You are my purpose and my meaning
I call you, but it is you who calls me to you
Did I call out to you or did you call out to me?
You are the essence of the source of my existence, you are the reach of my resolve
You who are my logic, and my expressions, and my gestures
You are all of me entirely, you are my hearing and my seeing
You are my whole, and some of me, and my parts
You are all of me entirely, and all of it is entirely obscured
And all of you entirely are covered in my meaning
My soul clings to you with intense love until it is spent in ecstasy
And I become a hostage to my longing
I cry over my sorrow, over separation voluntarily from my homeland
And my adversaries please me with my own wailing
I approach but my fear sets me back, and I am anxious from a longing
That takes hold of my deeply hidden insides
What shall I do about an expansiveness that I am in such love with?
My Friend! My healers have despaired of my affliction
They say: take your cure of him from him.
And I say to them: O people, is the affliction cured by the affliction?
My love for my Friend pains me and afflicts me
How then shall I complain to my Friend of my Friend?
I gaze upon him and my heart knows him
Nothing can be explained of him except my gestures
O woe to my soul from this soul of mine,
O such sorrow in me over me for I am the source of my trials
I am like one who is drowned and his hand is seen raised up for help
While he is in an ocean of water
No one knows what I have seen
Except what shows in me of my grief
And that one who knows what I’ve seen of such intense love
In his will is my death and my life!
You are the purpose of my seeking! You are what I hoped for! You are my stillness!
You are the life of my soul! You are my faith and my world!
Tell me, upon my life, you who are my hearing and my seeing,
Why this going back and forth in my farness and exile?
If you are veiled from my eye in the unseen
This heart still keeps you in farness and in nearness.
I saw my Rabb with the eye of my heart
I said: who are you? He said: You
“Where” with you has nowhere
And there is nowhere where you are
Illusion with you has no illusion
Can illusion know where you are?
You are the one who gathers every “where”
To nowhere, so where are you?
In my annihilation my annihilation perished
And in my annihilation I found you
In the effacement of my name and the outline of my form
I asked about me so I said: You.
My inmost secret pointed to you
Until I was annihilated to myself, and you remained
You are my life and my heart’s secret
Wherever I may be, you are.
You encompass everything with knowledge
All that I see is you
So grant forgiveness my God
For there is nothing I wish for other than you

—————————————————————————————————————————————-Hussein ibn Mansur was born in the second half of the 9th century in Persia. His father was a cotton carder and he learned the same skill, hence his nickname Al Hallaj. His family moved to Wasit in Iraq when he was a child. From his early teens he was drawn to learning and spirituality. He studied with some of the eminent Sufi teachers of his time such as Sahl Al Tustari and Amru ibn Uthman Al Makki.

In addition to being a spiritual seeker, Al Hallaj was also a devoted activist, publicly supporting the oppressed people of his society and siding openly with rebellions against the tyrannical rule of the Abbasid State at the time. These rebellions were deeply rooted to the martyrdom of Imam Hussein and this connected Al Hallaj to the profound mystical teachings of the Prophet and his descendents. Al Hallaj’s devotion to the spiritual path and his support for the weak and oppressed made him popular among the people of Basra where he lived at the time. The Abbasid State was gripped in the throes of highly threatening political rebellions and saw the loss of its western dominions to the newly-emerged Fatimid State in Egypt that basically split the Caliphate into two empires. Al Hallaj’s activism and growing popularity eventually made him an easy target for the wrath of the Abbasid authorities and eventually led to long imprisonment and eventual martyrdom.