Quotes about Sufi

The person who makes all cares into one care
the care for simply staying present
will be cared for by that presence
which is creative love.

Remember for just one minute of the day, it would be best to try looking upon yourself more as God does, for She knows your true royal nature.

I have come into this world to see this:
the sword drop from men's hands even at the height
of their arc of anger
because we have finally realized there is just one flesh to wound
and it is His - the Christ's, our
Beloved's.

 
I have come into this world to see this: all creatures hold hands as
we pass through this miraculous existence we share on the way
to even a greater being of soul,
a being of just ecstatic light, forever entwined and at play
with Him.

I have come into this world to hear this:
every song the earth has sung since it was conceived in
the Divine's womb and began spinning from
His wish,

every song by wing and fin and hoof,
every song by hill and field and tree and woman and child,
every song of stream and rock,
 
every song of tool and lyre and flute,
every song of gold and emerald
and fire,

every song the heart should cry with magnificent dignity
to know itself as
God:
for all other knowledge will leave us again in want and aching -
only imbibing the glorious Sun
will complete us.
 
I have come into this world to experience this:
men so true to love
they would rather die before speaking
an unkind
word,
men so true their lives are His covenant -
the promise of
hope.

I have come into this world to see this:
the sword drop from men's hands
even at the height of
their arc of
rage
because we have finally realized
there is just one flesh
 we can wound.

God turns you from one feeling to another and teaches you by means of opposites, so that you will have two wings to fly - not one.

"I wish I could show you when you are lonely or in darkness the astonishing light of your own being."

Even after all this time,
the sun never says to the earth,"You owe me."
Look what happens with a love like that.
It lights the whole sky.

We Are ALL The Same

Listen to the reeds as they sway apart;
Hear them speak of lost friends.
At birth, you were cut from your bed,
Crying and grasping in separation.
Everyone listens, knowing your song.

You yearn for others who know your name,
And the words to your lament.
We are all the same, all the same,
Longing to find our way back;
Back to the one, back to the only one.

Open to me, so that I may open.
Provide me your inspiration
So that I might see mine.

And You? When will you begin that long journey into Yourself?

How can one explain spiritual progress? What is it? What is it like? Spiritual progress is the changing of the point of view.

I am calling to you from afar;
Calling to you since the very beginning of days.
Calling to you across millennia,
For aeons of time-
Calling-calling. Since always.
It is part of your being, my voice,
But it comes to you faintly and you only hear it sometimes;
"I don't know," you may say.
But somewhere you know.
"I can't hear," you say, "what is it and where?"
But somewhere you hear, and deep down you know.
For I am that in you which has been always;
I am that in you which will never end.
Even if you say, "Who is calling?"
Even if you think, "Who is that?"
Where will you run? Just tell me.
Can you run away from yourself?

My friend, the sufi is the friend of the present moment. To say tomorrow is not our way.

Silence is the great teacher, and to learn its lessons you must pay attention to it. There is no substitute for the creative inspiration, knowledge, and stability that come from knowing how to contact your core of inner silence. The great Sufi poet Rumi wrote, ''Only let the moving waters calm down, and the sun and moon will be reflected on the surface of your being.

All those among the Sufis who had no visible murshid (guide), that is, an earthly man like themselves and a contemporary, called themselves Uwaysis. One of the most famous was abu'l-Hasan Kharraqani (d. 425/1034), an Iranian Sufi, who left us the following saying: 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.

When Sufism was at loggerheads with the legalitarian Islam embodied by the doctors of the Law, known as the fuqaha', according to Henry Corbin: . . . Ibn 'Arabi made no secret of his disgust at their stupidity, ignorance, and depravity, and such an attitude was not calculated to win their favor. The tension rose, giving rise to denunciations and arrests; our shaikh was in mortal peril. At this critical moment the irreducible antagonism between the spiritual Islam of Sufism and legalitarian Islam became patent. Saved by the intervention of a friendly shaikh, Ibn 'Arabi had but one concern, to flee far from Cairo and its hateful, bigoted canonists. Where was he to seek refuge? He returned to Meca (1207).

. . . Whoever adores Allah through the fears of the fires of hell or in order to gain Paradise, whoever invokes Him in order that his share in the goods of the world be enlarged, or so that people should turn their faces toward him in order that he be glorified, or to avoid the evil which an oppressor afflicts upon him; or further, if he has heard a hadith* of the Prophet according to which he who accomplishes a certain pious work, or recites a certain invocation, will receive from God some recompense - whoever does this, his adoration is tainted, and it will not be acceptable to God except by virtue of His grace and of His generosity. . . . God said, "Whoever hopes to encounter his Lord, let him do pious works and, in the adoration of his Lord, not associate any being with Him." (Koran 18:110) The things which I have mentioned are the "beings" which are associated with God. Now, God is, of all those that are associated in adoration, the One who absolutely transcends all association. That is why He prescribed to all His servants that they adore Him with a perfectly pure faith which implies the desire for no other recompense than His face. . . . *hadith: A saying of the Prophet transmitted outside the Qur'an through a chain of known intermediaries. There are two kinds of hadith: hadith qudsi (sacred sentence), a direct revelation, in which God speaks in the first person by the mouth of the Prophet, and hadith nabawi (prophetic sentence), an indirect revelation in which the Prophet speaks as himself. (Introduction to Sufism, p. 117)