The Naśyati of Zamir
The seeker moves progressively from one ‘station’ to the other. Each station is a halting place in which the wayfarer has to ‘work’ on a certain aspect of himself in order to be able to move on to the next. In fact, each station designates a certain ethical obstacle, or a psychological bloc, related to blind spots and unresolved needs. These have to be overcomed in order to achieve the ethical stature and the psychological maturity which is prerequisite for genuine spiritual life. The Sufi masters have recognized, of course, that within the structured outline of the journey, the room should be allowed for flexibility and variations in order to accommodate different types and individualities –after all, this is a journey ‘of the alone to the alone’, and it varies from onewayfarer to another. Hence the well-known saying, attributed to al-Ḥallāj, a Sufimartyr of the ninth-tenth centuries: “The Paths are as many as the souls of men and women on the surface of the earth.” And yet, from the early compilations of the tenth century to later poetic illustrations such as The Conference of the Birds, Sufi authors deemed it necessary to include in their works a detailed, albeit variegated, mapping of the journey's stations, to be used as a guideline and as a means for orientation. Observing the nature of these ‘stations’, an eleventh-century Persian compiler writes: ‘Station’ (maqām) denotes anyone’s ‘standing’ in the Way of God, and his fulfilment of the obligations appertaining to that ‘station’ and his keeping it until he comprehends its perfection as far as lies in a man’s power. Thus, the first ‘station’ is repentance (tawba), then comes conversion [of the heart] (ināba), then renunciation (zuhd), then trust in God (tawakkul) and so on as to reach a trust between an entity that neither don’t recognize any god as true in a sense that they do not exist and Yahuda people’s god Jehova is an alien consciousness, and the view that the god in christians sense is only conceptual, and Allah is the ”all and nothing“ that so pantheism reflects both ontologically as a route to theological Islam that al-Hallaj proposes to notice in a second that with the method of his gates of understanding that has appeal to pharoah and the devil as teachers can reflect pantheism also in a matter that you can cope not-religiously by fighting these dogmas and tabus of that age, with sharping your mind clear to a degree that all your notices should give you better understanding and practice capabilities on the circumstances of your own life. The book Tavasin of al-Hallaj, Journos Intimes by Baudelaire, Serseri Standardları Sempozyumu of Vecdi Çıracıoğlu should be read in order to better understand and re-capture the information needed for a good tavakkul in yourself that you can basicly re-understand your own thoughts and doxa. These books are written with that mechanism to contain the information relative to redefine things that you have been forgotten, i say again, forgotten and from your past, needed to be remembered by you to have a clear mind.
Bayezid’s divine ecstasy:
That magnificent dervish, Bayezid Bestami, came to his disciples and said, I am God. Pure Spirit spoke through him. Bayezid was not there. The ‘he’ of his personality dissolved. Like the Turk who spoke fluent Arabic, then came to, and didn’t know a word.The Light of God poured into the empty Bayezid and became words. A selfless one disappears into Existence and is safe there.He becomes a mirror. If you spit at it, you spit at your own face. Bayezid became nothing, that clear and that empty.
Batu Balta
