6 Answers

  1. Yes, my lords, poems

    – there are steps to nowhere, to no-no.

    Nowhere, no one, nothing, not something:

    there's no way to cross paths with ni-ni.

    No welcome, no warmth.

    Alas, you can't see any zgi there.

    In ni-ni there are no showers, and the shower does not warm,

    the curve of the body there does not blow.

    In ni-ni there are no words and no being,

    look for nothingness there in vain…

    No-no sparkles without a cricket.

    Neither-nor pierces without a drill.

    Not there, not here, not today.

    There is no way to get into the ni-ni.

    No-no ear, no doors,

    In ni-ni there is no knowledge and no loss.

    We can't deny it.

    Neither-nor is it fruitless to assert.

    Neither-nor does not dance, does not live,

    neither-nor feeds his belly.

    Taoist and Buddha about ni-ni

    they didn't say a word.

    Isa, the all-planetary host,

    he passed by unanswered…

    And even paigambar is the oldest

    I didn't touch this strange gap.

    Not emptiness, not fullness,

    no-no is in every nowhere.

    Words, words, words, words.

    No-no eating what you can't eat.

    Use your tongue for no-no

    and you'll meet my poems.

    The poppies of days will become mute,

    They'll fall asleep for a few nights

    and, the words globe bypassing,

    reality will go nowhere.

    The Turkic kut will cackle

    and the goosebumps will merge into an itch,

    which, with a trembling voice,

    it will lift you up in your name.

    And there will be a name from ni-ni

    step ahead by a verse.

    No-no, my comrades,

    it is useful to nibble like breadcrumbs.

  2. Madness takes on an objective meaning in the context of society. And society is changing. Today's society is hardly enlightened enough to recognize the truth, but it has learned to be very careful with making negative judgments. That is, perhaps many people will treat the enlightened one with distrust, but he will not cause total condemnation.

    As for death, to the best of my humble understanding, in religion, truth and life are inseparable, but death is exactly false. Therefore, one who knows the truth cannot follow the path of death.

  3. The question doesn't make sense without defining the terms. What is “enlightenment” and what is “truth”? Just as important is the context in which this thought was expressed by a Sufi sage. The problem with any complex utterances of spiritual teachers is that we do not know what state the sage was in when he uttered this thought, to whom he uttered it, and for what purpose. We try to understand thoughts translated from ancient languages that don't really mean anything to us. Just at least because we are not sitting next to this philosopher at this moment, we are not in the same moment with him.�

    Therefore, you should not worry about ancient, paradoxical thoughts and shocking ideas expressed by someone. The same ancients said that the truth can only be spoken about by a paradox, and to speak paradoxes is to remain silent.

  4. It is necessary to die while still alive. But this has nothing to do with physical death. Just as giving up the mind as a way of knowing is not crazy in the conventional sense.

    Sufism (or tariqa) this is the path of spiritual perfection in Islam – a direct and short way to purify the heart. If sharia (applied laws of society and human life) is the body of Islam, then tariqa is its soul. The path of tariqa leads a person to haqiqa (Sincerity), without which religion becomes just a dead mechanical ritualism. Tariqa (Sufi) sheikhs are murshids (mentors), and murids (or murids) are their spiritual disciples, who, thanks to the guidance of their ustaz (murshids), move along the spiritual path of purifying the heart from its diseases – greed, meanness, ambition, etc., turning it into a pure mirror reflecting the Almighty in themselves. The ultimate goal is complete and final union with God, the elimination of all duality. But if there are no two left, it is unlikely that God disappears from the two.

    The right of mentoring is transferred in the tariqa from teacher to student. Directly. It is impossible to get a tariqa from books, because the tariqa is a spirit of truth, a feeling and understanding that can only be absorbed by being close to a perfect mentor. Paper can't convey that.

    Only the tariqa is true, which has a continuous chain of mentor-disciple from the Prophet Muhammad s.a. v.to the modern Ustaz (sheikh). If this chain has breaks, such a tariqa is no longer really a tariqa, even if its adherents call it such and call themselves sheikhs. Such pseudo-shaykhs are called mutashaykhs in Islam. You will not be able to get any benefit from such sheikhs, because even if they accurately fulfill all the external attributes of the tariqa, they did not receive its spirit, so they cannot transmit it. Moreover, without purging themselves of their self, such sheikhs, without realizing it, may have selfish motives, such as the desire for honor, respect, power over people, etc., and following such people is not only useless, but also dangerous for the spiritual health of a person.

    Today, as a result of the Communists coming to power in Russia, Ataturk in Turkey, and Wahhabis in Arabia, they have killed many Muslim scholars and imams. As a result, Islam suffered serious losses, including the loss of many of the previously continuous chains (silsilah) of tariqa. Tariqas were lost in Turkey, Central Asia, and Russia (Chechnya, Ingushetia, and other regions except Dagestan, where it was miraculously preserved, although many imams, scholars, and Sufi sheikhs and murids were also killed by the Soviet authorities). Perhaps somewhere else, in other regions not mentioned above, the true tariqas have been preserved, but there is no information about this yet.

    Although today the tariqa is also performed in other regions besides Dagestan, it is usually performed without a living true sheikh (for example, a Muslim). Chechnya and Ingushetia) – which is not quite true, it would be more correct for them to take a wird from a living true sheikh (ustaz) or ask ustaz for themselves. Or tariqas are headed by sheikhs who do not have a continuous chain of predecessors, i.e. not true sheikhs (mutasheikhs) – these are the current Turkish tariqas and all their branches on the territory of Russia. Although they do everything correctly in the form, but, due to the lack of a continuous chain of ustazs, they are not tariqa and cannot pass on knowledge.

    The only true tariqa known to me today with a confirmed chain of succession of sheikhs is the Dagestan branch of the tariqa (its Ustazs are also sheikhs of the Naqshbandi, Shazali and Qadiri tariqas). One of the murshids of this branch is the legendary Dagestani Imam Shamil.

    Today, there are several true Sufi sheikhs in Dagestan, one of whom is the current Mufti of the Republic of Dagestan, Ahmad-haji Abdulayev.

    Below is a link to the library, where you will find a large selection of books about Sufism and Sufis, as well as many works by famous Sufi sheikhs, scholars and poets of different times, such as ibn Arabi, Al Ghazali, Rumi, Razi, Kurdi, Said Afandi, Hasan Hilmi, Ahmad-haji Abdulayev and others:

    I think that after studying their works, all questions will be removed. All questions )

  5. no. a person going through a reboot “throws up” all the concepts that he associated with himself(the image of himself), discards them as children's boots in which it is tight, which he outgrew and would have thrown away long ago if he still knew how to feel and was not afraid to be barefoot. collapsing wall of insensitivity, which protected from external messages and all other people's shit floats in, and their own out. this is all very unpleasant. the ego dies, the personality dies, the soul dies – all these things are revealed as ideas and concepts that have nothing to do with you or reality. it can last for 10 years. but, for others, it will look like depression, not madness.

    although, when there is a process of changing paradigms (from describing yourself through information to describing yourself through consciousness) then others feel it very clearly, even if they can't point out specific shoals. this does not mean a lack of social adaptation or unemployment (this can all take place, and not even as laziness, but as part of the process), but also working and playing a social role successfully, still, during the period of rethinking, you will be an “idiot of the village”. they will intuitively cling out of the blue and, even with your calmness and adequacy, they will not be able to resolve it. your infatuation and openness will be interpreted, to the extent of the other person's depravity, as a trick, a search for profit, or, at best, as stupidity.

    if you don't tell people at every turn, don't demand special treatment, don't “convert stupid people to your faith”, and don't be aggressive (and these are all ego traps on the way), then everything will pass innocuously. nowadays, it is easy to find like-minded people on almost any issue.

    when life, in the context of liberation from the individual, ends, being begins. and it is both reasonable and happy. this is like a religious “surrender” to the will of life, but without surrendering, without the original sin of self-knowledge.

    a Sufi saying indicates a stage where there is someone who holds the truth (an enlightened person) and it is still a character with whom something is happening. he really has no choice but to die (to see his falsity), and madness is an indication of the impossibility of logic to get there.

    I take it that you read it as ” am I going to be all alone, restless and crazy, and all I have to do is kill myself?” the answer is the same-no, if you go through this process, then there will be no one to be bored or lonely.

  6. No, he's wrong.
    Enlightenment is not necessary to earn a reputation as a madman. Conversely, having reached some heights on the spiritual path, you can remain a sane and adequate person.

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