Oneness Eternal Consciousness -------------------------------------- Bahaudin Naqshband Bukhari(1318–1389) is a 14th century Central Asian saint; born near Bukhara (part of Uzbekistan). He founded one of the largest Sufi Muslim orders, the Naqshbandi. The Sufi school of Naqshbandi refers to the affixing of the divine name of God to the heart by means of Zikr. Naqsh in Persian language means engraved and the Order took its name from this engraving practice. Bahaudin Naqshband believed that he was granted the essentials of the Sufi Path by the Divine. This improved initiation method of silent Zikr which he improved further was initially dispensed by a spiritual preceptor before him. This meditative practice has since been established as normative for the order. There exists a story about Bahaudins wisdom which I am going to summarise first and thereafter, I shall offer my understanding of the fable. It is said that Bahaudin Naqshband was approached by the sheikhs of four Sufi groups in India, Egypt, Turkey and Persia. They asked him to send them some teachings which they could impart to their students. Bahaudin first said: ‘What I have is not new. You have it and do not use it correctly.’ The sheikhs kept insisting on their request. Bahaudin said to his own disciples: From a distance we will be able to see what happens. Those who are in the midst of it will not. Nevertheless, the sheikhs eventually wrote to Bahaudin and asked him to give some token of his interest instead. Bahaudin agreed and sent one small skullcap for each student. Then he said to his assembly: ‘We who are far will see what those who are near to event will not see.’ Later on, Bahaudin wrote to each of the sheikhs, asking them what were the reaction of each group of recipients. As to the results, the sheikh of Egypt wrote back and said the gifts by and large were received as a sign of sanctity and blessing. The sheikh of the Turks wrote and specified that the community regarded his caps with great suspicion as if Bahaudin betokened his leadership over them all. The sheikh in India, wrote: ‘Our disciples are in great confusion, surrounding the meaning of the cap`. The letter from the sheikh of Persia described the result favourably as the Seekers, were content to await for further supplements to their teachings. Bahaudin finally concluded to his disciples that the dominant characteristics of each circle was manifested by the reactions they made. Their behaviour when faced with a trivial object such as a skullcap would have been exactly the same even if they had been encountered with me in person, or with my teachings sent to them. Bahaudin then reiterated to the audience that the caps as a signifier was given a signified meaning arbitrarily depending on the background knowledge of each group. Furthermore, the epistles of Bahaudin Naqshband had also been subject to differing interpretations by the enlightened dervishes. Some years later, the Sheikhs themselves made the value judgement about Bahaudins teachings. They concluded about his teaching as being: “Nothing new; we are doing all these things already”. This is not surprising since he had forbidden his followers to record anything of his deeds or talks during his lifetime. Yes indeed, we at a distance will be better equipped to see how little has been accomplished by the sheer wording of the knowledge departed to us as seekers of the Truth. We tend to learn so little from our own experiences; let alone learning from other teachers. In this story, the sheikhs of four Sufi groups are represented as universal forms of assumed wisdom. As to frame his message, Bahaudin eventually sent small skullcaps to these four different grouping disciples. Having had extensive knowledge of teaching methods and parables, Bahaudins prime concern was to trigger insight and self-reflection. He questioned the credentials of these four sheikhs regarding their reliance upon an external source of insight. He knew they would have raised the same question should they had come face to face with him or if his teachings were sent to them. In so far as the multiplicity of human meaning activities is concerned, Sufism presents itself as an individualistic form of spiritual wisdom. Each individual should look among themselves for their choking peculiarities. Ignorance and voracious materialism are reflected within the mind and body system. Neither mind nor embodied desires can understand Love. Paradoxically though, theres some deeper part of our being that knows were within the constitutive wholeness of the eternal Love. Awakening to the deeper levels of being would prerequisite silence, and at the same time; opting out of the ego consciousness-with the prospect that the greater Reality would thereafter change our lives. Rumi positions us relative to the environment and the cosmos within which we are but a fragment. According to Rumi, All forms of existence start with Love. Losing the sight of Love would result in fear and suffering. To immerse ourselves in the wonder of aliveness that is boundless requires awakening i.e. entering into Oneness Eternal Consciousness. There’s an awe-inspiring Oneness encompassing the ecstatic feelings of limitless love. Through Love, we can speak about something universal yet personal and at the same time; we may open a door through which others can walk into what previously seemed unobtainable realms. ============================= Two paintings below by artist: Philip Jacobs from 1975 and 1976
Posted on: Fri, 21 Mar 2014 16:00:52 +0000
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