Sufism 1 - some general notes and the use of the Zekr.

Sufism 1 - general notes

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Some basic notes and conclusions in regards to Sufism:

• The Zekr is used initially as a meditation calm-abiding tool. This is how it was introduced to me by a Sheikh of the Order. I was told to concentrate on the sound and also some feeling in the heart, until ‘the heart’ took over the zekr and it became automatic throughout the day. I was told to do this for 15 minutes twice a day ideally.
• The above advice is quite similar to T.M. but less detailed.
• The use of the Zekr is minimised during formal group sittings with sacred music (Samaa’). At this time, it seems more helpful to concentrate on the music itself. This wasn’t discussed in detail though. The group sessions tend to be more emotive. Some Orders practice group sessions that lead to intense states of emotionality, abandonment, mystical experience, etc.- but which are temporary.
• Often a group session will involve use another completely different Zekr, introduced by a sitting Sheikh, which is used by the whole group. The session then shares more of a ‘shamanistic’ flavour than introspective. Trance states often ensue in this form of group practice. It would seem the point of such practices would be to activate higher states of devotion, motivation and possible surrender, which can aid later periods of silent introspection and meditation.
• In some books by JN, it is advised that the in-breath is breathing in ‘the attributes of God’, and the out breath is ‘taking refuge in the essence of God’. This instruction is quite vague, and seems more of a mind exercise, or mindful contemplation which obviously involves thought and conceptual use of the mind. I’m inclined to think that one could not get into a deep jhana / samadhi by using this, but it might serve at quieting the mind provided there is enough interest. There is some chance of behaviour modification as well due to contemplating the more benign attributes of God for a set time.

• The best way (IME), by far, in using the zekr, after the above has been practiced for a while (I personally practiced the above intensely for several years), would be the advice given by SRM to GM- who was himself an adept at mantra yoga. This advice was given after a period of silent contemplation by SRM while sitting in front of GM. The advice given was to watch where the notion of “I” comes from, and to be attentive to the ‘source’ of the mantra sound. In other words, use the mantra to point back to the Self (Godhead). Both the notion of “I”, and the sound of a mantra arise within and as consciousness itself. Consciousness or awareness is thus prior to the apparent arising and falling of the notion of “I”, and mind objects such as a mantra.
• The mantra thus becomes a tool for self-enquiry, which was SRM’s standard practical instruction for those that could not simply ‘be’ or imbibe the direct teaching of Silence.
• The above accords exactly with the aims of Sufism, and all of the mystical poetry written about Sufi love, ‘the drop going back to the ocean’, being consumed in ‘the flame of Love’, etc.
• However, the above is also a key element missing from almost every Sufi school that I have encountered, both orthodox and non-traditional. I was never given the advice that ‘hllA’ or God, was, simply stated, this ever present, conscious awareness that is present here now as one’s ‘I am-ness’ or beingness. This simple truth is stated openly in some teachings, such as Advaita Vedanta, Dzogchen, Zen and Kashmir Shaivism. It would have been extremely guarded though, in Sufism, which was (and still is) open to attack from orthodox religious forces throughout history. As a result, the above truth had to be encoded in poetry, or guarded from master to very few select students. A similar situation ensued for Christian Mystics in the Middle Ages.

• Much of Sufism had to be boxed within the confines of Islamic practice, so as to make it acceptable for existing in its societal homeplace, of which, Islam has had much more of a prominent role than other religious system due to its dual political / governance and religious role. The extent of this adjustment changed throughout history as ruling bodies changed philosophy. This wasn’t an issue however, since many core Islamic practices such as daily prayer (devotional ritual), fasting, pilgrimage, charity, memorizing scripture etc. can serve the ultimate aims of Sufism by preparing the mind for more direct practices (such as self-enquiry, introspection, and radical surrender).
• The standard set of Islamic practices (5 pillars of Islam), and standard teachings on morality (as found in Qur’an and Hadith) are helpful aids towards the ultimate goal of Sufism, provided they are understood rightly and not given to excess, extremes, emotionality, or unskillful action. A master would have been indispensable in this regards- interpreting and advising on standard Islamic teachings in light of the aims of Sufism, rather than the aims of Islamic religious orthodoxy or politico-religious hierarchies.

• The theme of ‘love’ and longing for the ‘beloved’ in Sufism can be translated into the intense desire for liberation, and the desire for an end of suffering for the individual (and the world).
• The themes of ecstasy, and love-bliss in Sufism can be translated as peace-bliss (Ananda) and the feeling of loving-kindness.
• The themes of drunkenness and sobriety can be translated as relating to the bliss of egoic loss (or the loss of subject-object), and the gaining of equanimity of mind, respectively.

• All of the above are expedient means towards the end goal of Sufism, which is the permanent transcendence and disidentification of ego / personality / “me” / subject-object experience (fanaa’) and permanent abidance as the Absolute only (baqaa’).

 حق

ACIM Lesson 183 "I call upon God's Name and on my own." (mantra yoga)

"I call upon God's Name and on my own".

For those that have followed the Course Workbook up until this lesson, today's lesson will be a change in approach.


It can be done as both a form of mantra yoga (meditation on sound phrases), or also as a form of repeated contemplation on a pointer phrase.


The lesson isn't specific on which "Name of God" to use, and it has been assumed by most Course students that this choice is left up to the reader.


However, a few tips are given in the workbook text, such as:


"God's Name can not be heard without response, nor said without an echo in the mind that calls you to remember."


"Repeat His Name, and all the tiny, nameless things on earth slip into right perspective."


"Today you can achieve a state in which you will experience the gift of grace."




The above indicates that this lessons shouldn't become an exercise in self-pacification or sleep. Although some mantra schools do make use of mantra work as a means of recuperation and 'release from stress' (such as TM), in contrast, this lesson should be used to gain clarity, peace, and allow for some form of 'grace' to enter into the chaotic mind-state we normally encounter each day.


Some form of 'rememberance' of Self / God / awareness should be evident while practicing the repetition of one's chosen phrase today.


This could happen via the use of a pointer such as 'beingness' or 'I am' or "I", which rather than a meaningless sound type mantra, would be used to point back to awareness itself. On the other hand, a meaningless sound mantra could well be used to focus the mind, achieve some form of silent thoughtlessness, and thus open a 'gap' in the backdoor of the mind to allow Grace to enter.


Although this lesson would only last for a day or two before the Course returns to its preferred method of meditation/contemplation (being an open awareness style), students should really enjoy the use of mantra/phrase work as offered here.


I happen to love mantra work, which can be relaxing, refreshing- allowing for the serving up of so many hidden blessings and realizations that make its use worthwhile. Above all, the practice of mantra yoga shouldn't be forced or too energetically performed.. a sense of relaxed listening is preferable and more conductive to 'success' in this practice.


"Turn to the Name of God for your release, and it is given you. No prayer but this is necessary, for it holds them all within it. Words are insignificant, and all requests unneeded when God's Son calls on his Father's Name. His Father's Thoughts become his own." (Workbook, 183)

Mantra work and Self-Remembering.

If you've done basic mantra work for a while, and have built a decent foundation for "access concentration" (or mindfulness on an object), the next step is to add some Insight practice.

In my experience, I've found mantra work plus the later step of "self-remembering" (or maintaining a steady awareness of one's self doing the mantra work) to be extremely potent.

It also has the benefit of making it virtually impossible to "fall asleep at the wheel", or get lost in imagination, while performing meditative /spiritual practice.

Tat tvam asi - That thou art.

​The Supreme Word (Mahavakya) or divine mantra "Tat tvam asi" (That thou art; you are That) has been used as a mantra, japa and sadhana since time immemorial within the Hindu traditions (Vedas, Vedanta, Yoga schools etc.)

 

However, as pointed out by jnani sages (such as Sri Ramana Maharshi, Sri Sadhu Om and others), it is in fact, not a word to be used as a mantra, japa or yoga practice- much to the chagrin of yoga practitioners caught on the level of dualism (i.e.. 99% of spiritual practitioners).

 

It is in fact an invitation to investigate and turn one's attention back onto the first person- examining exactly what is this "I"?

 

Since we cannot completely know "That" in whatever external form it appears (and much less so in the sense of a Divine Godhead!), we are left with only one direction- knowing oneself in the first person, which is "I". We know ourselves intimately on a certain level, and we know that we exist.

 

If "I am That", what is this "I" that is being pointed to in the scriptures as being Divine in nature (and equal to "That")?

 

On examination of the "I", the apparent self (ie. you and me as individuals) may discover much, and rather than listing some conclusions here, it would be much more worthwhile for anyone reading this- including the writer- to investigate immediately and find out by direct experience. What is this "I", where does it emanate from? What is it's flavour and feeling? Can it be held for any length of time in awareness?

 

As a pointer, it would be worth considering that anything observed cannot (by logic) be the observer. Hence observing the physical sense objects such as this body, normally taken as "I", leaves no choice but to accept that the body is not "I". Continued in this way, the inquiry progresses to its ultimate conclusion.

 

Once and when the ultimate conclusion is reached, in silent observation and direct knowing, then the Mahavakya is clearly understood.

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(Gratitude to SA, RM, SO, and the SG)

AUM as a contemplative practice.

Today I began reading Gaudapada's Karika on the Mandukya Upanishad, with commentary by Adi Shankara. This book is really a double commentary on the Mandukya Upanishad. I've had this book in the drawer for some time, but found the chance to devote some time to it this week.

Although the language was archaic, and contained much Sanskrit, I was deeply impressed with the clarity which both Gaudapada and Shankara explained the chief tenets of Advaita Vedanta, through commentary on the Upanishadic text. There is also a presentation of the original Upanishad in terms of Advaita Vedanta philosophy.

One thing that particularly took my interest was the detailed explanation of the sacred syllable "AUM". Some commentary was given on its importance etc., and a break down of the three letters A, U, M, with meanings (akin to the three states of consciousness, three universal forces, and other three-combinations).

There was advice given at one point on meditating on the syllables A-U-M in turn (or 'by quarters'), or separately, and how they relate to external (gross), internal (subtle, dream) and pure consciousness realms.

In my opinion, it would seem that AUM may be used (and has indeed been used) as a portal into "consciousness only" via:

1. Use of AUM as a concentration practice via attention on the sound
2. Mindfulness of the sound first vocally, then silently (as per mantra yoga)
3. Following the sound to it's finish into silence and/or resting in the gap before the next sound.
4. Ultimately resting in the silence, and moving to "I-am-ness" or consciousness only (as a natural progression).
(5) Natural unactioned transition to Turiya (4th State).

This would be of particular usefulness to auditory-sensitive practitioners.

Notes

Gaudapada Karika Explanation
AUM should be known quarter by quarter. There is no doubt that the quarters are the same as the letters. Having understood AUM quarter by quarter, one should not think of anything else. 
The mind should be concentrated on Aum. Aum is the fearless Brahman. He who is always absorbed in Aum knows no fear whatever.
Aum is verily the Lower Brahman. It is also stated to be the Higher Brahman. Aum is beginningless and unique. There is nothing outside it. It is unrelated to any effect and is immutable.
Aum is, indeed, the beginning, middle, and end of all things. He who has realized Aum as immutable immediately attains the Supreme Reality.
Know Aum to be Isvara, ever present in the hearts of all. The calm soul, contemplating Aum as all-pervading, does not grieve.
One who knows Aum, which is soundless and also endowed with infinite sounds, which is all good and the negation of duality, is a real sage, and none other. (GK 1.24-29)

Commentary by Shankaracharya
Those who have realized Brahman, the Highest Reality, merge the self in Turiya because they have transcended the notion of cause and effect, which inheres in the third quarter of Atman. They are not born again; for they have realized their identity with the causeless Turiya. The illusory snake which has merged in the rope as a result of discrimination between the snake and the rope, does not reappear. Students of dull or mediocre mind who have renounced the world and are endowed with spiritual virtues should meditate on the common features of the sounds of AUM and the quarters of Atman, as explained before. Thus, proceeding step by step, they ultimately realize Turiya, devoid of any state or sound, and attain the Highest Goal.

Swami Sivananda, The Divine Life Society, India, 1992, pp94-99.
OM consists of three letters: 'A', 'U' and 'M'. It signifies the three periods of time, the three states of consciousness, the entire existence. 'A' is the waking state or Virat and Visva. 'U' is the dreaming state of Hiranyagarbha and Taijasa. 'M' is the sleeping state or Isvara and Prajna. Study the Mandukyopanishad in detail in order to understand the meaning of OM.


Good notes here:
http://www.yogananda.com.au/upa/Mandukya_Upanishad.html#importance
http://www.swamij.com/mandukya-upanishad.htm


A few notes from the International Journal of Yoga:
http://www.ncbi.nlm.nih.gov/pmc/articles/PMC2952121/

Among many symbols used, Om is one of the fundamental symbols used in the yoga tradition.

REFERENCES IN THE UPANISHADS

Om is the name or symbol of God (Ishwara, Brahman).[2] Om covers the whole threefold experience of man. It is the combination of three letters, namely, A, U, and M.[3] “A” represents the physical plane. “U” represents the mental and astral plane, the world of intelligent spirits, and all heavens. “M” represents the whole deep-sleep state, which is unknown even in our wakeful state.[3] This concept has been well described in various Indian scriptures. In Mandukya Upanishad, it has been described that Om is the syllable of the past, the present, and the future.[4] From the original sound, Om, all things become manifest as its extension embodiments.[4]

The analogy in Mundaka Upanishad describes that Om is the bow; the soul is the arrow; and Brahman is the target. The target is attained by an unerring man. One should become one with the target just like an arrow. This is to become one with the imperishable by eliminating the ideas of the body, ego, prana, hence being the self with nothing less than union with the absolute.[5]

Svetasvatara Upanishad describes that Om is like the fire which though potentially present in firewood is not seen until two sticks are rubbed against each other. The self is like that fire; it is realized by constant awareness of the sacred syllable Om. Let the body be the stick that is rubbed and Om be the stick that is rubbed against. Then the real nature is realized which is hidden within, just as fire in a sense hidden in the wood.[6]


Atharva Sikha Upanishad (Translation by Shri P. R. Ramachander)
Section - 2
 2.1 The pranava (the sound of Om) makes all the souls to bow before it. It is the one and only one which has to be meditated upon as the four Vedas and the birth place of all devas. One who meditates like that goes away from all sorrows and fears and gets the power to protect all others who approach him. It is because of this meditation only that Lord Vishnu who is spread every where, wins over all others. It is because Lord Brahma controlled all his organs and meditated upon it, he attained the position of the creator. Even Lord Vishnu , parks his mind in the sound (Om) of the place of Paramathma (ultimate soul) and meditates upon Eeshana, who is most proper to be worshipped. All this is only proper in case of Eeshana. 
 2.2 Brahma, Vishnu, Rudra and Indra are creating all beings, all organs and all karanas. They are also capable of controlling them. But Lord Shiva exists in between them like sky and is permanently stable. 
 2.3 It is advised that the five gods Brahma, Vishnu, Rudra, Ishwara and Shiva should be worshipped in the form of pranava [Aa+Uu+Ma+sound+Bindu(full stop)]. 
 2.4 Even if for one second, if one can stay and meditate on these, he gets more results than that of performing one hundred fire sacrifices. With the full understanding and knowledge, one should only meditate on paramashiva, which would give rise to all benefits. It is definite that, by sacrificing all other things, the twice born, should learn and understand this and he would get rid of the suffering of living in the womb and attain salvation.