Now Remembrance

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Status: In Progress  |  Genre: Religion and Spirituality  |  House: Booksie Classic

Submitted: November 05, 2016

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Submitted: November 05, 2016

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The Now. Zhikr Al Waqt.  


"Time is where you are in the Moment !" said the legendary Sufi Master Al Qushayri. Waqt is the present moment or "Now". The possessor of the moment (Waqt), who is totally present in, and moving with the "present moment"  without any awareness of past or future, has had a taste of the Eternal (Dhawq). The Moment IS.  Allah Is !.  Ya Seen. The Now rests within "Inner Solitude" or "Tafid". The place of Burhan, or proof. The place of Diya, a brightness of perception that comes from seeing with the eye of The Real (Al Haq). Diya is the wisdom of the enlightened, beyond falsehood-Zur, beyond the Whisperer-Waswissu, Jinn-Waswas, sensation-Hiss, and the phony-Bartil. Allah gives to each Knower free choice (Ikhtiyar), and spontaneous knowledge (Khawatir), in each instant, and in each breath, each breath a precious gem that can only be spent once. Once spent it is gone forever. The 'Arif is the Knower, who knows the moment (al Waqt). He knows that Allah is the Moment. The Knower takes his knowledge directly from Al Hayy-The Living. He drinks from the waters of Life (Ab-i-Hayyat), which is ever fresh and ever renewed. This is al waqt / the Moment / the Ever Present Now.
Access to the Now-Waqt is within the body, the World of the Senses ('Alam al Nasut). It is in the Silence (Sakinah), and within the Empty Space around us, the World of the Spirit ('Alam al Amr). You are responsible for protecting your Inner Space. As Hakim Sanai asks us: "With his tail the dog sweeps out his lair, but do you sweep with sighs your place of prayer". Spiritual state, or Hal, Ahwal in plural form, is expressed as being complimetary to Al Waqt, the Moment of Encounter, and the opposite of Tamkin, fixed.  Through the power of the Moment the changing state of Talwin is stabilised into the state of Centredness (Tamkin), by repetition, creating harmony, balance, and symetry. Tamkin strengthens a Hal, or transient state, into a Maqam, or a fixed station. Polyphony becomes a celestial chord, polyrhythms become a Heart beat, a grounding Earthbeat.
Being Centre in the Moment (Al Waqt) is characterised by Awareness, Spontaneity, Intimacy, and Serendipity. These are the characteristics that arise from our Fitr, our Original Nature, when mind is stilled (Fana'). Then all the attributes of our Original Nature or Fitr are accessible. The most healing of which is Intimacy of the Soul (Uns). The Eternal Present is Silent, a Stillness, a Deep-Serenity,  a nurturing womb of Tranquil Peace (Sakinah). This is the Womb of the Soul (Ruh). It is a simple Surrendering (Taslim). Al Waqt is a light-sabre of conscious awareness, that brings Freedom from the tyranny of the Nafs. A Light or realisation that descends, until there is Light Upon Light, and the Vastness of Creation (al Wasir) opens up it's treasure chest of Peace, Love, Harmony, and Joy. Soul to Soul.
There is a Hadeeth of the Prophet Muhammad (saws), that states "By reliable account, Esa (saws) son of Maryam(ra), Jesus (saws) son of Mary (ra), had a patchwork cloak, which he wore when he ascended to heaven. One of the masters of the Path once said that he had seen him in a dream, wearing the same old patchy woollen cloak, and that beams of Light (Nur) shone from every patch. He explained, 'I cried "Oh ! Lord, how come these beams of light from your dress ?" And Esa (saws) replied, "These are the rays of misery. Every rip and tear which I had to mend, the Good Lord turned to Light, representing all the pangs of suffering which stung my heart". This cloak is the cloak of Humility (Kushur), and it only ever descends in the Now. Al Waqt.
In al Waqt is Zhikr (remembrance), remembrance is the Ibaada (devotion), is the Presence (Hudur), is the Process (Madad). To be in remembrance is to be in The Presence, is to be focused on Allah. Focus on Waqt (The Now) is Reality (Haqiqa), is remembrance (Zhikr), is Presence (Hudur), is Divine Solitude (Al Wahdah). Reality is presence of awareness, is nearness , is closeness, is proximity to the Presence of Allah (Qurb), often symbolised by the mystical Mount Qaf.  It is being alert (Yaqzah). It is Holding the Stillness (Waqfah). Being in the Now. This is Being. Allah said: "Kun fayakun" (Be ! And it was !). Life is Now, and Waqt (the Now) is the only point of access to the timeless realm of Being. Rumi says that the Sufi is the Son of time present, he states: " Past and Future veil God from our sight. Burn up them both with fire".  
To meditate on Al Waqt, the Moment, "Be" intensely present, and in touch with the energy field of your inner body. Allah tells us in the Holy Quraan: "I am closer to you than your jugular vein". Put your hand on your kneck feel you pulse in your jugular vein. Allah is the Living-The Eternal-Al Hayyul-Qayyum. Compassion is an understanding of our mutual mortality. Disidentify with your Ego-Nafs and Surrender to “What Is !” (Taslim). Form softens due to surrender, so that the Light deep within the unmanifest state of non-existence, can Shine through in gleams (Bariqat). The power of al Waqt is "Muraqqaba", concentration or vigilance. This is also a form of Jam'- i-Himma, or concentrating attention on the Soul or Ruh, and on it's Creator Al Khaliq. It  is the most powerful Spiritual practise you can do.
The Waqt meditation teaches us to let go of the Past, and Surrender to what is Now. Be in the Now. It takes a deep recognition of our Human limitations, our mutual pain, our common mortality, and suffering (Fitna). Suffering comes from identifying with images in the mind. Fears, or negative, unhappy memories on constant re-run. All this negative energy is from our Ego (Nafs). Peace comes through surrendering Past Pain (Ibtila), and Future Fear (Khowf), by being Noble Now. Sufism is the Surrender of the Human Soul back to it's source. It is a surrender to Peace.
Traditionally Sufi's began to see all negative energies as "Jinn", cartoon Genies generated by the Ego or Nafs, this is in accord with the Sufi tradition. These Jinn or Wiswasu are our Naf's hyper-chatter, the nagging voices of our own personal Gremlins, our Ego's trickery, intent on destroying our sense of self worth, with self-doubt. Often infecting our Hearts (Quloob), with Fear (Khowf), Anger (Ra'ad), Jealousy (Hasada), Spite (Hiqd) and Worldly Desire (Hubbi-Dunya), to mention but a few. We are all prone to these thieves in the temple. Mischievous, and devious Jinn, unhappy, and angry with us, or just self-pitying images of ourselves whining in our ears. Fragments of our Mind generated sense of self our Nafs. This is not who we are, none of these negative self images are actually who we are. they are merely illusory mind forms (Mithal). Disidentify with your Nafs, and you will see these malevolent mind forms dissolve into the Light (Nur), emanating from the Luminous Night, known as Layla Nurani, that is the Eternal Present. The Ever Present Now. The Black Light of Najm ad-Din al Kubra, Al Bahr Aswad, The Black Light of the "Deus Absconditus", the Non-Being of God, The Opening ( Al Fatiha), Mu , Nothingness, The Void (Al Khala').
As the Reality (Haqiqa) of the Soul or Ruh, is covered over by agonising over the Past, or worrying about the Future, so the Natural Fitr is blocked by Ego-Nafs , and it's mind-games. Your Nafs, undermines and deadens the Light of your Soul with it’s Jinn-like qualities, like doubt (Shakk), ignorance (Jahil), violence (Qahr), dark acts (Zulm), wretchedness (Shaqa'), envy (Hasad),  pride (Qibr), spite (Hiqd), fear (Khowf), and spiritual showing off (Riya). Hold the space of Intense Presence, that transmutes these dark energies into Light. The longer the inner silences, or Shuhud-Presence, the more difficult it is for fear (Khowf), or any other Jinn to find a voice. The opposite to Shuhud-Presence is Ghabat-Absence. Hakim Sanai tells us: "Never stand still on the path: become non-existent; non-existent even to the notion of becoming non-existent".
The Jinn of the Ego's displeasure can create two types of pain for you, past pain, and pain created now. Al Waqt, or The Now, is the place from which to cease to create pain in the present, and dissolve past pain. All Jinn come from pain that is still trapped within realms of the body, and the mind.  Allowing the mind to cover the Truth of the Present Moment with negative mind-forms is Forgetfulness (Ghafla). Being in the Moment is  Remembrance of Allah (Zhikrullah). Stay present be The Watcher ( Al Basir), The Hearer (As Sami'), The Knower (Al Alim), and The Accounter (Ar Raqib). This is the Power of Al Waqt, The Now. Your own Conscious Presence.  Practise sustained conscious attention, this is the Lamp, the light of Transmutation. It directs your Jidda, or drive. One is One, no more, no less. Error begins with duality. Unity (Tauhid), knows no error.
Negative Jinn are torn bits of trapped Life Essence or Zhat. All worries are old thoughts rising up to be freed. Let them go. Forgiving frees you from past pain. Hatred binds you to it. Grudges are stagnating pools of energy that need draining, and flushing out of your system. Revenge is allowed but forgveness is better for you. Spite is bad medicine, and a poisonous energy that pollutes your ability to feel Joy (Ibtihaj). The Power is in the Moment. Gather your concentration-Jam', see the Unity in all things, as opposed to the seperation-Tafriqa. What you can't see you can't fix, what you can't feel you certainly can't heal. Ask your Ego "Is death not enough ?". When you practise your Muraraqqaba, your inner vigilance, be as rooted in the Earth as a tree. If standing be still like the pine, ever green. Surrender to what is Now.  If moving be like water. Become transparent. Shapeless and colourless. Become fluid, flowing, clear, fresh. Become refreshed like a tree standing by the rivers of water. Be One ! Be Real ! Be yourself !  A Shi'ite poet once said: " The Heavens listen to the Heart-wishes (Irada) of the sincere (Ikhlass)".
To be in the Moment is to Light up the Lamp (al Misbah) of The Seer (Al Basir), and acquire Insight (Basira) accept Life ! (al Hayy). Say "Yes ! (Naam !) " to Life . Surrender to Life, is to have no inner dependency on form.  Imam Al Ghazali tells us clearly that: "The Name and the Naming, are other than the Named". Penetrate the veil of form. Identify with the real Soul of things, "the Ruh", all else is vanity. As Goethe informs us " The map is not the territory". Al Waqt, often described as the "Pregnant Moment", or Womb of the Formless (RHM), or a Sea of Black Light, (Al Bahr Aswad) . Al Waqt is the doorway to Al Khala', The Void. It is the Heart Shaped Cup of Mercy, which is the symbol of the Crescent Moon, the letter Alif ("A"), the Grail, the Ocean in which you "Die before you die". It is Fatima (ra) as a symbol of the Fatiha, The Opening, and The Virgin Maryam Mother of Esa.  In Sufi folk-lore it is the Sea of Death, that you have to swim across to meet Khidr the Green One who Guards, the Door way to the Path of Light. It is the means to approach Him, as the Quraan says Surah 5:35: "Seek the means to approach Him".
None attachment is required, not remoteness, remember what the Sufi's say;  "Reality (Haqiqa) can not die, only names, labels, and mind forms pass away". Sufism is Truth without Form.  Don't be a victim of those Jinn they are all various forms of Fear, illusory mind-forms (Mithal). "Hadeeth tells  us: "All is well with the Faithful what ever the circumstances". Fear is covering the Truth (Kufr), which is unbelief. Peace (Salam) is Freedom  from dependency on form (Hurriyyah). Surrender (Taslim). The only form of fear you should allow yourself is "Khashya", or Holy dread. This is the type of awe that brings you closer to Allah. His Utter Unknowableness and Incomparability (Tanzih). As it is stated in Hadeeth: "Allah establishes His Names and then effaces them in Presence (Hadra)". The Persian poet Hakim Sanai reworked it thus: "It's a happy man who has effaced his imprint from the World, neither seeking nor sought by anyone".

Ibn Waqt / Son of The Now.  Ibn  Waqt, Son of the Now, Son of the Moment, or Child of the Moment, is a name often given to the Sufi. A Sufi at the stage of Ibn Waqt is said to be like a mirror that has dust on it. We all came from Adam, and Adam was from dust. So we are dust. Ibn Waqt still has some of his Earthly Nature stopping his Heart from fully reflecting Allah's Light or Nur. He is one who is able to access the Moment but is limited in the range of symbols that he can use to do it. This is due to being too focused on outer form, and limited in his inner-experiences. Ibn Waqt is like a sincere, disciplned Sufi, who is still trapped within the narrow, growth restricting dogma of orthodox rhetoric. The true Reality (Haqiqa) behind all the World's religions, is experiential, it's all about experiencing Allah's Presence. Certain knowledge can only be found outside of the collective. Certain experiences are only possible on an individual level. Hakim Sanai makes this comment: " Whosoever is caught up in the bonds of this World stands only to gain if he flees it's might; for this World is the source of pain and sorrow; the Wise have called it a transit camp".

Abu al waqt is said to be a polished mirror, that reflects a clear (Mubeen) view of the Ultimate Reality (al Haqiqa). Abu al Waqt has had more of the original experience, and so is what has been described by contemporary Islamic scholars as 'Multi-dimensional", that is he sees the Creator in a much wider, much more realistic context. For Abu al Waqt the Bilali-Sufi saying from Morocco: "From the cradle to grave search for the signs of Allah", is taken literally. The Hadeeth that it is "incumbent on every Believing man and woman to seek knowledge", he takes literally. Abu al Waqt believes that knowledge is the lost property of the Believer wherever he may find it. So where ever he finds it, he can lay claim to it. The Hadeeth "If you have to go to China to seek knowledge, then go for it is reputed that there is Wisdom there", he takes literally. " The notion that "Those who leave home in search of knowledge are truly believers", he follows as a rule of thumb. Deen" means "Way", like "Tao" it's hard to describe, contain, or formulate in full. To know this Deen, is to realise that you can't know, and that in fact in "Reality" (Haqiqa), you know nothing. Abu al Waqt sees the signs of Allah within the ordinary everyday existence of things. He sees the signs of his Creator on the far horizons, and within himself, in fact everywhere he looks he sees the face of Allah (Wajh).  The Spiritual rank, maqam or station of Abu al Waqt is of , "Those deeply rooted in Knowledge" or "ar Rusikhun fi'l 'Ilm".  His ability to access al Waqt-the Now is "Rusukh" , or an attribute (Sifat) deeply rooted in experiential knowledge. His Minhaj or school of thought can best be summed up by the Sufi's in Jamaica who say quite casually, yet from a deep existentially rooted knowledge: " Prayer needn't be long where Faith is strong".




 


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