The necessity of great efforts to

To form new habits, such as  new sleep habits strong application force is necessary. People are less likely to leave the town early to sleep unless they are given no any other option but to do so. If you work for yourself, force yourself or someone else would force you on their own terms. 

Keep notes

I timed my self in public. Friends in Facebook knew what I was doing. I knew also how many hours I worked. Without this I may work 2 hours out of 10 hour period, without knowing it.

I have worked on editing close to four hours, despite having more hours. I have spent more hours on meditation and sleep than on editing. 

I have not habituated weekly scheduling and its implementations. To seccessfully edit the twin books before the deadline, this will be necessary. 

Ka warqab shaqadaada

Markaan u kuur galay intaan xamaashsy shalay waxaa ii soo baxday inay ahayd 5 saac. Ka badan aan u qaadan lahaa, haddii aan diiwan galin.

When I do my best work?

If you pay attention you will note that there are times when you are able to do a quality work, such as writing and editing  and when you are not able to do so. I have learned the conditions of the former. 

Conditions that allow people to edit a work or even write better are the following:

1- Make up your mind to do only one only and only one thing, editing or writing and nothing else. This particularly applies to people who have hard time making choices. Don't think about whether you should apply that job or not or ask out the woman sitting in front of you in the coffee house or not. The mind can only focus on one thing at a time and noting else. Scientific research shows this. 

2- Do your work when you are able to work. Take a break or rest or do something else when you are tired. Don't work when you are least productive, rest.  Dance between work and other activities that allow you to do your work. 

3- Reading out loud is my way of doing aan excellent work of editing or writing. I have practiced this habit in my head, lecturing to an imaginary audience.

This gives me quick feedback. It allow me to set the tone and maintain it throughout the lecture. 

4- I have spent hours doing nothing,  close to an hour and thirty minutes. I could have used this time to sleep 8 hours but I did not. I shall report tomorrow that this problem has been resolved: spending less ours on useless activities and more time on productive activities, such as sleeping 8 hours and planning the next day or even the week, or simply sitting somewhere and just resting to prepare mysel to get some work done that allows me to earn a living, thereby saving myself from working simply to earn a living. I shall also report that I have made this a habit. 

Xiliga ku fiican inaad shaqadaada qabsatid

Marar waxaa jira aad shaqo fiican qaban kartid iyo marar aadan shaqo fiican qaban karin. 

Marna shaqo qabso marna u naso. 

Laakiin tan waxay u baahantahay inaad ka warqabtid waxa socda. Haddaad maahsantahay, waa kaa hoos baxaysaa. Waxaan ogaaday maraan qaban karo shaqo fiican. Waxaana go'aan ku gaaray inaan aminahaan shaqadayda qabsado.

Aminahaan aan shaqo fiican qabsan karaa

1- Markaan go'aan cad gaaro. Wax kale haka fikirin, aan isdhahaa, aan ka ahayn shaqada ku hor taal. Tusaalahaan jawaab cad aan ka bixiyaa? Marwadaan hortayda fadhida ma shukaansadaa mase waa iska dhaafaa? Shaqo hebel ma raadsadaa mase waa iska dhaafaa? Go'aan cad gaar aan ka gaaraa. Arintaan waxay u darantahay dadka ku adagtahay inay go'aan ca gaaraan. 

2- Marar waxaa jira aan maalayacni iska galo, sida inaan meel iska fadhiisto, bacdina shabakadaha aan iska dawaafo ujeedo la'aan bacdina wixii iga soo hor baxa aan iska akhristo ama aan iska fiirsado.

Tan waxay kaliftaa inaan ka dib dhaco jadwalka hurdada, bacidna aan  seexdo xilli ka yar sideed saacadood. Arintaan waxay hoos u dhigtaa tayada maalinta Iyo awoodda aan u  leeyahay inaan shaqo fiican qabsado. 

Soo wari inaad arintaan ka adkaatay, ilaalisayna jadwalka hurdada, kana dhigatay caado ilaalinta jadwalka hurdada.

3- Waxaan caado ka dhigtay inaan saxo qormooyinka anoo kor u akhrinaaya dad hortood. Waa mala awaalaa inay dad I dhagaysanaataan. Bacidna howshayda aan ku qabsadaa.

Reflections on Mu part II

During exhalations, as recommended, one may say mu, as one exhales to stop thoughts. 

You may reach a point where you can stay long time, 20 to 50 seconds,

for instance, without desire to exhale.

If so, you are now standing at a crossroad:  you may continue to say mu as you exhale. If so, you are heading towards absolute samadhi. If, however, you stop, saying mu, you may be head towards shekantaza, that is mere sitting, nothing else. 

Shekantaza is stable state analogous to what Sufis call stable self, or stable ego, whereas absolute samadhi is more like absolute fana, in the Sufi lexicon, that is absolutely gone.

To me the terms make no sense at times, shikantaza or samadhi. What makes sense to me is what allows me to start fresh again and again and so on, refreshment, new beginning. 

Gaarista maqaamka waxba ma jiraan, aan Ilaahay ahayn Iyo ka hadalkiisa.

Qofka markow  u fadhiisto una neefsado siyaabihii la soo magacdhabay, waxaa dhacaysa inuu dareemayaashiisa ay uga imaan wax akhbaar ah, maadaama ay  jirin wax dhaqdhaqaaq ah ama fikir ah.

Waxaa ku saaran. 

Waxba kuma saarna, laakiin waxaa la mid tahay qof jooga meel shib laga wadayahay, bacdina maqlay nin kale oo calooshiisa ay u  budbudayso.

Meeshow  qofka diiradda saaro, meeshaas ay naftiisa tagtaa. Nafta waxaa la dhahaa waa culaab, culaabtana caloosha hoose markii la saaro waxay u qaaraantaa dhalashada nafta dagan.

Jirka qaybtiisa kore marka la saarana waxay u qaaraantaa daganaansho la'aan.

Sidaas darteed aa waxaa la dhahaa diiradda saar meel ka hoosaysa 2-3 suul xudunta.

Si taxadarka la iskugu geeyo caloosha isku qabo indhahaaga, bacdina meeshaas saar diiradda, waa xudunta hoosteeda, waxaad iska dhigi kartaa inaad gadaal uga imaanaysid darbiga caloosha, bacdina meeshaas joog.

Waa maxay Mu

Muxuu Yahay Mu

Waa maxay Mu, mu waa eray Jabaanays ah macnihiisana yahay waxba ma jiraan. Ardaydaa aa la dhahaa muxuu yahay mu? Jawaabta ma aha sharaxaad ee waa dareen ama fikir xididaystay, si kale haddaan u dhigno, waa waayo aragnimo. Macalinka Jawaabta waa inaad dareensiisaa ama waa inuu kaa akhristaa in waxaan aad iska ogsoontahay, waxaa taas ka horaysa inaad dareentid ama ay ku dhacdo.

Adoo aamusan, oo carabka ku dhaganyahay dhabxanagga dheh mu, waxaan waa ka fiicanyihiin waxaan  in la cuno waraabe, diintana kama hor imaanaayaan. Mu waa nafyi, diidmo, marka dhanka Diinta laga fiiriyo dhahaysa waxba ma jiraan marka laga reebo, aan ku daraynaa haddaan Muslimiin nahay Eebe ma ahane, inta kale asaga ay ka imaanaayaan, oo asal u ah, asaga ayna u dhammaanaayaan. Eebe kaliya aa jira, waxa kale oo jira ma jiraan, waayo jiritaankooda kuwa jira wuxuu ku xiranyahay kan Eebe, ee ma aha wax oo isjiraysiin kara, Eebe la’aantiis. Waa sidaas marka ay aayadda Quraanka u leedahay “geddi waa fool, asagaa muwaalinaaya”. Marka wax jira ma jiraan aan ka ahayn Ilaahay.

Markaad dhahdid mu culaab aa fuulaysa caloosha hoose. Tan waxay kuu sahlaysaa saan marar badan soo sheegnay inaad culaysyada ku soo koraaya iska dajisid, bacdina xurowdid, xor noqotid. Bacdina magaalada aa marba dhinac iska maraysaa.

Neefsiga

Saan soo sheegnay, markaad neefa saaraysid, murqaha caloosha ka riix meel xudunta u jirta, dhankeeda hoose, labo ilaa saddex suul adoo u riixaayaa gadaal dhanka dhabarka. Intaadan riixitaanka bilaabin, saan soo sheegnay, dhexda horay u soo fooci, si culayska jirka ow u fuulo caloosha hoose, haddii kale waxow fuulaa jirka qaybtiisa sare, tan waxay abuuraysaa dhibaatooyin tiro badan, sida daganaansho la’aan xagga jirka iyo madaxa ah. Waxaa fiican inaad riixitaankaan u qaybisid afar qaybood, afar riix, waxoogaa u dhaxeeyaan, waa adoo u nasanaaya oo kale: riix, naso, riix, naso ilaa afar mar.

Saas oo kale sii daynta hawada, marba waxoogaa yar sii daa, ayadana afar u qaybi, waxoogaa yar sii day, miriro sug, intaad awoodid, 5-10 ama xitaa ilaa 20, laakiin joogtee, midkaad awoodid, waa joogtaynta waxa fududaynaaya isbadalka qotoda dheer,  bacdina sii daa, muhiimka, mar kale,  waa inaad qaab joogtayso si aad culaabaha iskaga tuurtid.

Markaan tan dhameeyso, waxaan hawo qaataa shan mar, marka hore xudunta, saan soo sheegay, aan farta saaraa, bacdina meel labo ilaa saddex suul ka hoosaysa xudunta aan far kale saaraa, bacdi neef aan qaataa caloosha hoose soo foocisa, bacdina waa soo riixaa ilaa ka soo bararto ama ka soo foocanto. Saan waxaan suubshaa shan mar.
Qoraaga wuxuu leeyahay markaad mu leedahay, u dheh sida adiga oo riixaaya albaab xiran. Raaxitaankaan wuxuu saamaynaa caloosha hoose.

 

Markaad cadaadisyada jira ay guuri rabaan, waxaan maqlaa qaylada caloosha ka yeerto oo kale, markuu qofka shubmaayo ama shubmi rabo. Inta badan baahida aan u qabo inaan neefta daayo, waa iska yaraataa bacdina waxaan awood u helaa inaan amin farobadan neef bixin. Tan waxay daliil u tahay inaad gaartay ama u dhowdahay markaan marnaanta, ama waxa Suufiyada ugu yeeraan tagitaanka.

Saying mu inwardly mu and systematic breathing

Saying mu inwardly places tension in the tanden, provided one breathes and takes the recommended posture. It takes some practice before one feels such tension as something immediate. If onefeels this   tension in the lower belly, then one will note this to be sort of things that he has not felt before.  


Some scientific research shows that lower belly houses a second brain.

When tension is located in the lower belly, the chatter box or the inner voice or thoughts or what have you that go on in the head stops. One also becomes more stable at this time.


I conjecture this, whatever it may turn out to be, and its likes, sprits or ego, or what have you, is a sort of things that place stress on different parts of the body, depending on where it stresses,different effects emerge, case in point is when it is located in the lower abdomen:it stabilizes the body and the mind.


It is probably chi or nafs, as Arabs would have it, or things of that nature.

I have extended the bamboo method, the author suggests to the contraction of abdominal muscles in view of expelling air that can be expelled from the lungs, that is in technical terms expelling expiratory reserve volume: I contract the lower belly in four phases. In this way,each time I apply fresh contraction.

I also apply the bamboo method in exhalations as suggested, by waiting between exhalations 5-20 seconds, in some cases even longer, four different phases, that is four different exhalations, spaced by 5-20 seconds, to repeat, so that the process of contraction and exhalation mirror each other.

This methodical way hastens my ability to stop thoughts,and by implications empty myself from pressures or egos.

After exhalations, I count four abdominal inspirations,inflating the lower belly first and then tensing it. Having finished this, I repeat the process. In this way all breathing activities mirror each other: four contractions of abdominal muscles, four exhalations and four inspirations.

Single-Point meditation

Dalai Lama recommends focusing the eyes in a single point to mediate. This is one of many techniques he recommends. I am not sure if it is effective method as far as emptying pressures is concerned, or thoughts, since thoughts bring or come with some pressure, a force on particular area of the body.

You may notice this, thought-pressure relations or emotion-pressure relations, during meditation.

I will experiment to see if single point meditation has the same thought-controlling power as that of contracting abdominal muscles, as the author affirms.

Counting the breath while exhaling the entire expiratory reserve volume, I noted, can extinguish all pressures, that is all thoughts.

The object of mediation to me, or at least one of them, is to empty yourself from all thoughts, and by implications all pressures.

If I manage to stop thoughts, then I stop counting the breath and focus on saying Mu inwardly, while stressing the vocal cords silently. This constitutes what the author calls a second stage, following the stage that aims to stop wandering thoughts, by implications empty pressures or egos.


Breathing is also done at this time in the nose rather than in the mouth. I also press the tongue on the roof of the mouth, as the author and others recommend. Doing so makes me more stable and comfortable. It also reminds me of my childhood days, placing a finger between the tongue and the roof of the mouth. Some say doing this, pressing or linking the tongue and the roof of the mouth closes a cycle of energy that promotes human health and longevity. I agree with them based on my own experiences on the matter during my childhood era.

Waa tagayda geddiga ah, al-fana al-mutlaq

Tagitaanka furan, ama fanaaga mudlaqqa ah, waa jaarjarka ama kaarikeeyaha xuriyada, xor laga noqonaayo cadaadisyada jirka soo culaabinaaya, khaasatan kuwaaan fiicnayn ee kugu riixaaya waxa la iska inkiro, oo la yiraahdo waxaan ma naqaan.


Waxaa jira labo digtoonaan ama dhiifoonaan. Mid waxaad u diiradaysan tahay, sida qofka baabuurka wada oo hortiisa fiirinaaya oo kaliya, midna waa mid baahsan, oo waxaad la mid tahay qofka baabuurka wada, oo fiirinaaya gadaal, horayda fog iyo geesaha asagoo isticmaalaaya haadka. Labadaan digtoonaan isku mid ma aha. Walaw la dhihi karo mid markaad diiradda saartid, midda kalena waa saarantahay, bacdi haddii baabuur xowli ku socda kaa soo galo dhanka bidix, haadda aad ka arkaysaa. 

Qofk markuu neeftiisa tirinaayo, waa inuu neefta ilaaliyaa iyo tirada; digtoonaanta noocaan ah waxay la mid tahay labada digtoonaan oo horay loo soo magacdhabay.

Qofka markuu ku guulaysto inuu tiriyo neeftiisa, wuxuu yeelanayaa labada digtoonaan, inuu ka war haayo neef walba, tirsigana ow iloobin.

Taas waxaa la mid ah shaqada; inaad shaqada si digtoonaan ku jirto u qabsatid, yoolkana aad iloobin.

Sida caadiga ah markaan sidaan soo xusnay u neefsado, bacdina aan si fiican u tiriyo waxaa I gasha kalsooni ah inaan isxurayn karo.

Absolute samadhi or fana is Charger of Freedom: Reflections on samadhi. and Labor

Samadhi is a state in which one is still, serene, awake but not aware of space, time or causation.

If people around him are speaking, he does not hear them, except now and then, but they may make fun of him or enjoy watching him for reasons that are not clear: apparently a combination of genuine interest and ridicule. This is noted when one meditates in public places.

If you have long remained in absolute samadhi, then you have charged yourself to be free from preoccupations that occur one after the other, punctuated by wakefulness, what am I doing? and then back again and so on.

To be free from these preoccupations, in all of their variations, be it thought, emotions, imaginary persons, objects and so on, is true emancipation indeed.

The suggestion here is that without a absolute samadhi, or its equivalent, real emancipation shall remain elusive.


In counting the breath, two forms of attention is practiced. One is paying attention to the order, from one to ten and the the other is paying attention to individual breaths, order and instances.

From me doing this kind of breath work allows me to develop two forms of attention, that of choosing what to do and that of keeping the end in mind, so that I do only what is necessary to attain the end in mind and nothing else. I tend to be, in this state, more detail oriented and yet keep an end in mind.

But then I am lost now and then either on minor details or on longer term issues, so that I am not present as the time passes. This happens again and again. To maintain both forms of attention one would need, it appears to me, an eternal vigilance, even so one will find herself with this or that, now and then. Awareness of such things is sufficient.

To overcome recurring preoccupations of some sort or another, one may work on mu, leading possibly to absolute samadhi, and thus gain freedom from preoccupations.

It is possible to deeply exhale all the expiratory reserve volume and expire slowly and thus acquire that brilliant condition of the consciousness that the author notes.


It is difficult to enter into samadhi or enjoy a better consciousness, if one were to be moderately exhaling: because different kinds of thoughts shall arise to preoccupy the person, such thoughts are enumerated by the author at the end of the chapter on Counting and Following the Breath.

Exhaling slowly, but breathing as urgently as needed, and spacing 20 seconds between exhalations or so, generally allows me to empty myself from pressures that hang on different places on my body such as at the back of the head and on my shoulders. This is probably what the author means by methodical regulation of exhalation, a method the author believes to be effective in getting us into samadhi.

Counting Breath

The author notes a number of ways to count the breath.

My favorite was and Is that of counting exhalations, but not counting inhalations.

This also appears to be what is required to meditate as far the method proposed in this book, Zen Training: Methods and Philosophy, is concerned.

Saying one, two and so on places whenever you exhale, I noted, some tension in the tanden.

I thus place tension in the lower belly while stressing the vocal cords silently.


I count, sometimes, inhalations only, passing exhalations.I do this to train myself to prevent chest breathing, that is to inhale in two phases: first, let the tanden or lower belly fill with air and then tense it by pushing it forward with force, while taking the recommend posture, such as belly forward to place the weight of the body in the lower belly, and thus prevent upward tension displacement that may cause physical and mental instabilities.


The author recommends to simultaneously count and expire, I am referring to the second method of breath counting discussed in the chapter of Counting and Following the Breath, so that as one expires one also says one or two and so on. Having practiced this, I have faced the problem of losing the count as a result of thinking about something. This becomes difficult in some cases, I have to keep trying to count up to ten for hours without success

I also noted that if I succeed in counting the breath, then I gain a sense of I can do attitude towards life: I can choose an end and then attain it. I can engage in goal directed activities with single minded focus despite resistance.

The solution to this problems the author says is to stop or almost stop breathing. It is true if you do this, after taking into account other recommendations such as posture and so on, one actually gains a capacity to control his or her thoughts, in addition to emptying himself from egos.

The problem of losing yourself in your thoughts goes hand in hand with moderate exhalations. This is a great discovery.

The solution, therefore, is to stop the breath or almost stop breathing, after taking the recommended posture, and don't forget also to inhale or exhale as needed, and then expel as much air as possible by contracting abdominal muscles and then expire in an intermittent fashion: expire and then stop and then expire and then stop and so on.

Positive samadhi, in my experience, refers to the emergency of state of mind that is able to create delighting work. This mind comes about as a result of the form of the breathing just mentioned in the previous paragraph.

This form of breathing will be discussed at length in subsequent chapters.

Qaabka loo tirsado neefta

Qaabka loo tirsado neefta
1- Mar walba ood neef qaadatid, dheh kow, adoo aamusan, ama si hoose u dheh, walow tan hore ay fiicantahay, haddana midda dambe iskaga tababaro ilaa aad ka awoodid inaad tirisid adoo aamusan, oo cunaha culaabaaya, markaad neef iska saartidna labo dheh, adoo aamusaan ama hoos u dhahaaya, saas ku wad. Qaabkaan waa qaabka barbaratoyda ay neefta u tirsato.

2- Tiri kaliya markaad neef saartid, adoo dhahaaya kow, laakiin ha tirin markaad neef qaadatid, culaabi cunaha markaad tirinaysid. Tan waa jimicsi ay ku jimicsadaan dadka horayumaray. Mar kale, hoos u dheh ama adoo aanusan dheh, adoo culaabinaaya dhuunta.

3- Tiri markaad neef qaadatid, laakiin ha tirin markaad neef saartid. Tan waxay kuu sahlaysaa inaad si fiican u baratid sida neefta loo qaato, laakiin waxoogaa waa adagtahay. Kor u dheh tirsiga ama hoos u dheh, walow hoos u dhaha ay fiicantahay, haddana kor u dhaha ku tabobaro.

Qabatiinka iyo iskorjoogtaynta: isilaalinta iyo Jishuu Sammay

Lacag samayn la'aantana, tusaale, waa qabatiin la rabo in laga gudbo, laakiin waa inaan fahanaa in qabatiinka yahay shay aan ciyaar ciyaar looga gudbi karin.

Marka waa in la adeegsadaa xeerka dawacada, marba wax yar, si loogu qanciyo qabatiinka in laga fiicanyahay. Hadaf shishe, oo adag, waa inuu jiraa, qorshe fog iyo sahay kaabaysa dawacaynta iyo guud ahaan dagaalka lagula jiro qabatiinka aan fiicnayna, waa inay jirtaa.

Bacdi shaqo loo qabto qofka waa inuu ismariyaa, haddii kale ma aqaan sida shaqo fiican loo qabsan karo.

Ismarinta marka shaqada ay ka mid tahay. Runtii waa shidaalka aad u baahantahay inaad shaqo fiican ku qabsatid.

Arintaan waa nooc ka mid ah taqwada ama isilaalinta.

Jabaanayska taqwada waxay u yaqaanaan Jishu Sammay, macmacaanka xakamee, Gariigii horena temperance, ama isxakamayn.

Saddex wado aa lagu haleelaa jishu sammay, wadooyin kalena waa jiraan, tukashada loo naawilo si busaaradaysan, socodka dheer iyo fadhiga iskoorjoogtada loo naawilay sida la magacdhabay ama la magacdhabi rabo.

Reflections on the chapter of breathing in meditation, part II

The mode of expiration that the author suggests places tension in the lower belly or tanden .

To tense the lower abdomen,
I place a finger on 2-3 inches below the navel and focus on there, while inhaling and exhaling as recommended.

I have made a mistake in my early breathing practices in relation to the expiration method recommended in the book. The mistake was simple: I did not read the instructions located somewhere in the paragraphs.

The author equates stopping breathing and almost stopping breathing with bringing the muscles of diaphragm and abdominals into opposition.

I attempted to bring these muscles into opposition not by stopping breathing only but by directly trying to do so.


The method of expiration suggested in the chapter is simple one: all you have to do is contract your abdominal muscles, after taking one of recommended postures or their likes, most importantly after pushing your lower belly forward sufficiently to host the weight of the upper body In the lower belly, until you expel the entire expiratory reserve volume, about 1100 milliliters, that is expel as much air as possible. After you complete expiration, inhale if you need and exhale too slowly because slow exhalation that stops and starts is extremely crucial in entering fana or samadhi, and generally in extinguishing egos.

Doing so of necessity brings abdominal and diaphragm muscles into opposition and this is what puts tension in the lower abdomen, or tanden.

Tensed tanden stabilizes body and mind and it helps you focus on a single task, afterwards.

A reference has to be, generally speaking, something that is easy to apprehend relative to that which it serves as a reference.

Horizon of breathing is less clear reference because It refers to the end of a process that is outside of human awareness, normal breathing.

As a result, the two methods of inspiration suggested appear to be less clear because their staring point is less clear.

If one considers expulsion of expiratory reserve volume, ERV, process and subsequent slow expiration as what constitutes below the horizon until one runs out of air to expire from his conscious point of view, then one may be able to understand the first phase of inspiration.

If so, inspiration below the horizon is simply achieved by taking air in and by inflating, simultaneously, the lower abdomen or belly. This is done naturally without any efforts other than inhaling when one needs inhalation, as one continues to contract the abdominal muscles.

I generally inspire or expire whenever I urgently need either of these forms of breathing, otherwise I expire slowly, since that is what is crucial to extinguishing egos and entering samadhi or fana..

Above the horizon, that is when one finishes expiring and there is no much air left to expire, the mode of inspiration is simply to inspire by inflating lower abdomen: you do this by first filling the lower abdomen with air and then by tensing it. These two phases of inspiration have allowed me to prevent

Reflections on Breathing in meditation chapter, part 1

If I completely expel the air that can be expelled, utilizing the method suggested and subsequently expire as also suggested, then I gain a capacity, in some cases, to empty myself from negative ego or pressures that pressure me to do sort of things that I will not do if I were in charge, such as surf sites for hours or watch boring movies, or dislike people for no good reason or become irascible and so on.

I do some or all of the things mentioned above while I don't do a work that will allow me to earn living and help others do the same.

I generally place one finger 2-3 inches below the navel and focus on there.

This helps me not focus on the navel, which I do feel some sort of going nowhere, when I focus on it, but when I focus on 2-3 inches below the navel, this is what is called tanden, or the home of the sprit, I feel less influenced, afterwards, by what people do, be it friendly or hostile. I am centered and thus less reactive to what people do or what I do within myself.


I also focus on the tanden or the lower belly when I am inhaling by inflating it. I usually do this after exhaling as much air as possible and recovering some of it as needed. For more on how to exhale, please see next posts.

The author does talk about an inspiration method that is not the same as the one mentioned above which he calls abdominal inspiration. He contrasts it to what he calls thoracic inspiration. This is not recommended because it displaces some of the tension from the lower belly to the upper part of the body. I don't fully understand this method, but it appears to be inflating a region located above the navel rather than below the navel for inspirational reasons.

I notice less sharp pain right on the right breast when I don't push the lower belly forward enough. This is important: push the lower belly forward to host the weight of the body and to keep the tension in there. This has long been advocated by Zen masters, as the author mentions in the book.

Such tension tension in the lower belly, as stated earlier, contributes to physical and mental stabilities.

To notice the effects of what you are doing in meditation sessions and even outside meditation sessions, act slowly so as to be able to cause the effects you desire and cause not effects you desire not and make this a habit by doing them repeatedly until you are able to cause effortlessly sorts of effects you desire.

This is a sort of developing a habit or character and character determines fate because you do it instantaneously without forethought and in some cases this is fateful.

Cutubka Sayniska, ama aqoonta, neefsashada

Cadaadisyo waxaa jira kugu riixaaya wax la wadayaqaan, iyo kuwo kugu riixaaya wax la inkiro.

Yoolka iskorjoogtaynta ama ka fiirsashada waa iska saaridda xooggaga ku riixaaya waxaan la garanayn.

Qaab arintaan loo gaari karana waa bixinta hawada la bixin karo oo dhan, waxaana la dhahaa mugga kaydka la saari karo. Qaab waxaa jira loo saari karo , sug wax yar.

Haddii la wado saaro hawada la bixin karo, waxaa dhacaysa inay soo baxdo fitrada Ilaahay nagu abuuray, taasoo na sahlaysa inaan suubino waxa la wada yaqaan iyo la iska dhaafo waxa la inkiro. Tanna waa midaan bartay waayo aragnimo badan ka dib.

Hal far waxaan saaraa xudunta midna meel saddex suul ka hoosaysa, bacdina waxaan xaqiijiyaa inaan neef qaadashada ay soo foociso meeshaas saddexda suul ka hoosaysa xudunta. Waana isla meeshaas meesha aan gadaal riixaayo markaan hawada saaraayo, sidaan dhawaan ka hadli doono.

Dabodhigashada waxaad caashaqdid

Marka laguu ishaaro dhankaas aad, waxaad ku ogaanaysaa
waxaan wax raaya inay yihiin dareenka ama fikirka, waxaad dareemaysaa ama ka fikiraysaa waayo waayo qurux badan oo tagay.

Mar kalena waxba ma jiraan, ama waxaad xusuusanaysaa
waayo aan qurux badnayn. Midda hore burso, midda dambena tijaabi.

Bacdi marka lagu dhahaayo dabogal farxadaada, saanaa laga wadaa.

Waxa ay tahay in la dabodhigto, marka la dabo dhigto ka dib aa la ogaadaa inay wax fiican ahaayeen iyo in kale, ee intaan la dabo
dhigan ka hor lama ogaado.

Loo warame Adan, NKHA, wuxuu ahaa naftii gedigeen nalaga
abuuray, bacdina waxaa nalaga dhigay noocyo, caynan. Mid ka mid noocyadaas waa wali, ama waxa afka carabiga lagu dhaho maa zaala, wali waa sidii.

Maalin maalmaha ka ka mid ah anigoo muraaqabo ku jira,
waxaan ka xusuustaa, markaan ka fikiray ka dib: dhaqdhaqaaq ma jirin, waa surnaa. Fikir ma socon, ogaal ma jirin, wax jira ma jirin.

Cayn ka mid ah naftii hore waa wali. Dadka qaarkiis waxay dhahaan xawaaraha ay ku socoto aa aad iyo aad u sareeyaa, waxaad u qabtaa inay istaagantahay.

Mid kalena waa dhaqdhaqaaq, oo ah mabda' ama bilow ka soo
horjeeda dhaqdhaqaaq la’aanta. Sidaas darteed, midna wuxuu ku qurux badnaadaa markuu ciyaaro ciyaaraha boodboodka ku legta leh, midna fadhiga aan nuuxnuuxsiga lahayn. Mid walba wuxuu ku mulhamanyahay wixii loo abuuray.

Marka Aadan wuxuu lahaa cadow, Ibliis.

Waana siray, oo wuxuu ku dhahay, cun geedkaan waa geedkii
waaritaanka iyo boqortooyo aan baaliyoobeen.

Markay cuneena, cawradoodii aa isku muuqatay, bacdina
waxay bilaabeen inay isku qariyaan laamihii janada.

Ibliis intaas kuma harin, ee wuxuu dhahay howsha dhuminta
waa sii wadaayaa, marka laga reebo kuwa adiga kaliya wax kuu wadwada,
mukhlisiinta.

Marka Ilaahay dartiis markaan wax loo wadwadin, Ibliis aa la isku saladaa.

Waxa Ilaahay dartiis u wad, ama Ibliis aa lagu dabo dhigaa, bacidna waa ku dhibaayaa. Maxaa isku dhibaysaa. Ilaahay dartiis inaad wax u wadid aa ku fiican adduun iyo aakhiro. Waxaan isleeyahay Ibliis waxaa loogu kaadiyay in lagu dhibo kuwa wadada Ilaahay ka leexday.

Aadan markii ow sameeyay wixii la dhahay ha samayn, waxaa
bilaabatay inuu arko xumaan, sida cowrada, bacdina wuxuu bilaabay dadow. Markaad ogaatid wax inay fiicnayn, ka tag, ama waxaad mudantahay dhibaato.

Aminta fanaa iyo xaaladdii uu Aadan ku jiray, intuu cunin geedkii ha cunin la dhahay, waxay iskaga mid yihiin ka warqab la'aanta waxa jira, sida ayadoon la ogayn in la qaawanyahay.

Meditation, part 7

One can also imagine the possibility of stress being placed not on tanden but say on somewhere on the upper part of the body, by pushing the shoulders towards the neck. If this is the case, the mind tends to think faster. Holding attention to one task becomes harder.

This tension causes mental and physical instabilities because it tenses vital organs located in the upper part of the body. This I think is one of the great insights the author discusses in the chapter. The solution is to stress the lower abdomen by bulging it first, to prevent the stress from being displaced to the upper part of the body.

As discussed, the author recommends, and my experience supports his recommendation, us to extend these
postures outside meditation chambers.

I have learned number of lessons form this chapter and these are sort of things that I will be writing about.

Why would anyone pay attention? You pay attention to save yourself, if possible, from danger and to use your time and resources more effectively.

I also noted when I pay attention much of the day by tensing the lower abdomen, during meditation practices and by extending meditation posture outside meditation sessions, my desire for sweet stuff drops, as if attention is sweet.

Long time ago, before I was exposed to this book, I noted, that stillness, not moving at all, while on the bed, allowed me to stop thoughts and thus enter a state of mind where occasional thoughts that pop up or story telling thoughts don't arise, chattering box ceases to function.

What is going on then ? nothing save a sound that is very much like the sound one hears when one is in a cave in the middle of string of mountains away from civilizations and its noise, at night, around 3:00 am.

The sound appears to be uniform, no matter where I am, space wise, being In different lands, or time-wise, now or five years ago, it remains the same.

Sometimes, the intensity changes, and becomes very immediate, as if small particles are pounding a surface.

It occurs to me this is the edge of the universe and it strikes as if this whole thing is lifeless owing to the absence of variation. There is general uniformity prevailing. This is perhaps is what meant by transcendence of duality or absence of differentiation, unity or uniform existence.

Baraarugga iyo Cilmiga Jirka, Fiisiyoo'olojiyada.

 

Qofka markuu neefta isku celiyo, si waafaqsan siyaabaha aan dhowaan gadaal ka soo sheegi doono, kuna xardhan buugga hoos ku lifaaqan ee ku quran afka Ingiriisiga, ama xitaa haddii qofka uu neefta isku celiyo, waxoogaa, asagoo marka uu rabo inuu neefsado, ama ha qaato ama ha sii daayee, sameeya, laakiin waxoogaa isku celiya intuu awoodo, wuxuu arkaayaa inuu istaagaayo waxa maskaxdiisa ka dhex socda, oo waran ah ama fikir.

Qofka intay neefta istaagsantahay, waa baraarugaayaa, ama waa digtoonaanaayaa. Macalin Sakiida wuxuu leeyahay, sida ku qoran buuggiisa hoos ku lifaaqan, digtoonaanta ama baraarugga wuxuu ka dhashaa culays fuulaaya caloosha hoose, meel 2-3 suul ka hooseeysa xudunta. Adigana haddaad rabtid waa tijaabin kartaa.

Madaxaaga mararka qaarkood codka ka yeeraaya waa ku aamusin kartaa. Laakiin xukunkaan aad xukumaysid maskaxda waa mid ku eg inta ay neefta cishoontahay.

Iska ilaali adoon raacin tilmaamaha aan soo sheegi doono, neef isku celiyow ha bag dhabin, haddii kale waxa laga yaabaa inay dhibaato ka soo gaarto. Walow haddaad akhrisid waxaan soo sheegnay, marka neefta aad rabtid sii daysid ama qaadatid, si fiican u fariisatid oo waafaqsan sida la soo magacdhabay, aad ka macaashi kartid neef isku celiyowga.

Bacdi fikradaan waxay sal u tahay fadhi yoolkiisa yahay maskaxda in la xukumo, oon amin farobadan oo soo socota ka warami doono.

Buuggaan aan ku dul fakirayno waxaa qoray Katsuki Sekida
waxaan la dhahaa Tabobarka Sen: qaab iyo falsafo. Waa buug murti badan ay ka buuxdo

Meditation, Part 6

Let us assume the aim of meditation is to become empty;empty of what? Empty of pressures that pressure you to do sort of things that you don’t want to do, but you do them anyway.

If so, how do we empty ourselves? We empty ourselves by entering samadhi or fana.

There is many reasons why we enter samadhi, here are some:

first, we enter samadhi or fana to extinguish pressures. We also extinguish pressures by becoming aware of them, sometimes. 

Second, we enter samadhi, also, to know more about the nature of our existence. 

Third,  we enter samadhi or fana to gain a capacity to focus on a single task and thus get work done. 

After we come out of samadhi or fana, we gain a capacity to focus on a single task, as stated. How do we do this? 

We place tension in the lower abdomen, which  generates attention and power to get work done. 

This I think comes from the toned or strengthened muscles resulting from the tension in the tanden. 

How this happens has been explained in the book in physiological terms.

Stopping breathing is one way to place tension in the tanden. Other ways will be discussed soon that will place tension In the lower abdomen.  

 

Meditation,part 5.

Japanese artists , the author notes, do their work, when they stop breathing, Sekida and Grimstone,72.

My own observations and experiences show one cannot stop a succession of preoccupations with one thought after another as long as one does not stop breathing and as such it is hard to focus and get work done, if one is in such state. For more information on how to stop breathing, please see the chapters on breathing in the book, Zen Training: Methods and Philosophy.

Long distance walking or walking around a circle, containing some sort of trees, is another way to gain freedom from one preoccupation to another and thus gain a capacity to focus and get work done.

Only one thought is able to assume the mental stage, the author says, at any given point in time, Sekida and Grimstone, 108.

Sometimes, one thinks there is too many thoughts in the mind. The author says this is not so; there is only one thought at a time, the rest are in the peripheries.

The point of meditation, if there is any, is to have no thought or thoughts, so as to make the mind.

Thoughts cause pressure to arise, I noted: after becoming empty of all pressure through meditation, If I say something while I am silent, pressure on the head, such as the back of the head, comes up. This has inclined me to think that thought produces pressure. 

Pressure, on the other hand, I observed, inclines one to say or act in ways congruent to its nature. If I think of an aggressive thought, then If don't check it,  I will act in an aggressive manner, such as violently dropping a book on the table or something of that nature.

Muraaqabada ama korjoogto qaybta lixaad

1-Markaan ku daalo qaabka fardo fuulka, waxaan u fariistaa murabac la modiifikaareeyay. Lugta fiideeda hore ku dhaji lawyaha, ama inta u dhaxaysa jilibka iyo ciribta, lugta kalena sidaas. Fadhiga intiisa kale wuxuu la mid yahay fadhigii la soo sheegay.

2- Siyaabo kale oo la fariisan karo waa inaad cagta midig saartid cajaraha ama bowdyada bidix, cagta bidixna cajaraha ama bowdyada midig saartid, ama kala hormarisid.

Qaybtii Shanaad ee Muraaqabada

1- Xiriir aa ka dhaxeeya soo jeedka ama baraarugga iyo cadaadiska saaran caloosha hoose. Cadaadiskaan wuxuu xasiliyaa qofka. Meesha kan saaran jirka qaybtiisa sare ow dhaliyo xasilooni la'aan iyo maahsanaan: qofka markow ku dhajiyo garbihiisa dhuunta wuxuu cadaadis saaraa jirka qaybtiisa sare. Meesha culayska caloosha hoose saaran ow joojiyo fikirka, kala buriyana cadaadisyada jira , culayska jirka qaybtiisa sare saaran wuxuu afuufaa fikir badan, wuxuuna badiyaa cadaadisyada jira. Marka cadaadis la'aan ma ahaanaysid mararka qaarkood, maad marka cadaadiska caloosha hoose haysid?

2- Marka horay labo qaab aan u soo sheegnay, mid wuxuu ahaa in diiradda la saaro meel waxoogaa ka hoosaysa xudunta, ilaa 2-3 suul. Meeshaas iska dag. Waxaa la dhahaa waa guriga ruuxda. Midna waa inaad u fariisatid si calooshaada soo taagaysa. Tan waxaan dhahnay waxay ka dhalataa in dhexda horay loo soo riixo ka dib marka simaha waxoogaa yar kor loo jeediyo.

3- Waxaa laga yaabaa in la dhaho mala un baraarugsanaanaa?. Soo jeed kaliya maa lagu jiraa? . Soo jeedka waa asalka qofka intuu hurdin, waa mid meesha ku jirta abadi in loo digtoonaado haddii xuriyo la rabo. Soo jeed marka intaad awoodid.

4- Waxaa kaloo caloosha hoose, oon ula jeedo meel ka hoosaysa 2-3 suul xudunta, culays lagu saari karaa neefta oo la joojiyo, marka loo fariisto mid ka mid ah siyaabaha aan soo magacdhownay.

5- Waxaa kaloo caloosha hoose cadaadis lagu saari karaa Isha oo saxar yar lagu qabto bacdina aan laga qaadin.

Meditation Part 4

I can usually sit in the straddling position for an hour or two. After that I have to take a different posture, usually modified Burmese style, to relieve myself from a discomfort. 

I cannot recall exactly how I used to sit before I learned how sit well from the book, Katsuki and Grimstone, 33.

It is probable that I used to sit in hanka fuza fashion, half-lotus. If so, it explains, in part, why I developed a shoulder pain after I become a regular meditator, even though I didn't had such problem before: see the chapter on posture why hanka fuza is not good posture .I implicate my shoulder pain on hanka fuza, in part. 

I neither desire to sit nor wish to recommend hanka fuza, as the author does, so I will not discuss about it.

Kekka fusa, unlike hanka fuza, is not associated with unfavorable outcomes, but I found it difficult to master it, as others did.

I can now do it for about 10 minutes or so. I shall continue to practice it until I am able to do it for as long as it can be done without undue difficulties.

The author says good things about kekka fuza, such as being balanced posture and so on. I was not able, however, to push the waist forward, appreciably, as I did for other postures, so as to protrude the belly for the purpose of placing the weight of the body on it, and thus by implication enjoy what the author calls "the most stable posture and quietest mental conditio" Katsuki and Grimstone, 35. I assume, in the mean time, based on my limited experience of kekka fuza, the posture is completely balanced and a modest belly protrusion may suffice.

To sit in kekka fuza fashion, place your  left foot on the right thigh and then place your right foot on the left thigh. The reverse position may also be assumed.

Qaybta Afaraad Muraaqabada

Qaybtii Saddexaad ee Muraaqabada ama Ishorjoogidda
13- Feer duubo: Afarta lafo oo kuukuusan oo ku yaala meesha ay ku dhamaadaan afarta faro uu ku jirin suulka, saar cajaraha ama bowdyaha. Bacdina howada iskaga bixi si qoto dheer. Meeshay garbaha fariistaan, meeshaas waaye meesha garbaha ay tahay inay dagaan.

14- Madaxa waxoogaa yar huray u soo jaleeci, garkana waxoogaa yar gudaha gali, dhafoorkana waxoogaa banaanka u soo bixi, si looga hortago in dhafoorka la isku soo kaduudiyo, si qof meel dhar wax ka fiirinaaya oo kale.

15- Calaacasha gacanta bidix kor u jeedi, tan midigna hoos dhig gacanta bidix. Bacdina labada suul foodooda isa saar. Ama suulka midig ku qabo calaacasha gacanta bidix, kolay aniga tan hore aa ila yaab badan sababtana waxaa waaye waa ku xasilinaysaa.

How to meditate? Part III

10- I use mirror to keep the body perfectly upright as far as possible when viewed from the front.

11- My head, I noted, if left alone during meditation, tends to place itself in an upright position, sometimes inclining to to the left sometimes to the right, but never turning itself a little bit downward towards the ground, nor turning itself upward all the way towards the nape, but settling somewhere in between. By reviewing a video I recorded about myself while meditating, I noticed my head tends to lean towards the right more so than to the left. I corrected this posture.

12- There is also, I noted, a general tendency of mine: not to remain motionless but to move again and again especially when exciting or stressing thoughts arise.

13- I generally turn down the face a little bit and hold it there motionless, as the author recommends; this helps me still the body and by implication the mind; Of course, I do other things like breathing and stressing the lower abdomen to still the body and the mind.

14- I also draw the chin a little bit inward, as the author recommends it, but I have not noticed a difference.

15- I also stick out my forehead. This helps me counter a general tendency of mine: contracting the forehead as if I am shortsighted person attempting to see things from a distance.

16- The author recommends we extend these postures, waist forward and upright body position as far as possible, for instance, into our daily lives, so that they become the way we sit or, generally, the way we carry ourselves around. This is a great recommendation judging from my first hand experience in sitting on a chair implementing as far as possible the recommend postures.

Generally speaking, when I sit as recommended, I feel strong desire to move after a while and then I move. After movement, I re-start sitting again. In the previous times before I knew how to sit as recommended, I used to feel shoulder pain and other displeasures, which I did not know how to properly react to them.

17- Hand Positioning, I place the right hand under the left hand. I then let the thumbs touch each other at their tips, forming some sort of a whole. This is my favorite hand positioning for now. There was a time when I had another favorite hand positioning. I was still placing the right hand under the left hand. Now, instead of letting the thumbs touch each other at their tips, I let the right hand thumb touch the palm of the left hand.

18- There is also another method of hand positioning mentioned in the book. I have tried it but I did not find it as enticing as other methods just mentioned.

The hand positioning in meditation where thumbs touch, creates a certain feel of stabilizing pressure when meditation advances. This signals to me that the meditation has advanced.

See the link below to get the books: Zen Training: Methods and Philosophy, see for more on the chapter of posture.

Discussion of Desire, Part II

Discussion of Desire, Part II

Another standard used to judge desire is an internal one whereupon as one indulges in such pleasures, one feels pain of some sort discomfort or in some cases pain.

Buddha, Siddhartha Gautama, asserts in the four Noble truths, that desire or craving is the source of human suffering.

The concept of desire is opposed to the concept of God's path, to use a religious metaphor, or being on course or being professional or objective to use more secular term. Desirelessness, however, is more diametrically opposed to desire. 

 

I found a middle path between the opposites of desire, remain desire less in all cases, except cases where there is mutual desire. How do you do this? You do this by turning your hobby into career. So that whenever you have free time, you can work on your hobby for the purpose of making a living out of it. You may also use this career to advance causes you think are great. 

 The concept of desire covers wide range of classes; for instance, not listening to both sides and leaning towards what appears to be the case on first encounter is one of them.

David, as mentioned in the Quran, had made this mistake, when he was judging between two men who were arguing about ewes: One of them had 99 of them and another had only one; the former had asked the letter to complete a hundred for him.

An argument had ensued between the two, whereupon the one with the 99 ewes won the argument. 

David, judged hastily by seeing the question of completing one hundred per se as an aggression, but he succeeded not in listening to the argument that have ensued between the two, whereupon the man with the plenty of the ewes won. He had a good case, despite appearing on the first encounter having unjust case.

David did not listen to this argument, for which reason he succeeded not in judging fairly.

Listening to both sides despite one’s case being more compelling than the other on prima facia basis, increases one's chances of judging fairly and by implication remaining on God's path or being objective or more appropriately becoming more desire-less.

Somalis say if you see someone whose stomach is out, don’t believe him; may be he has already killed the one who took his stomach out.

Suspend judgment is the moral of the story, until you collect as much information as possible, even then let the conclusion remain as it is and no more, subject to change as more information becomes available.

Qaybta labaad ee buugga iskorjoogto

Hoos ka fiiri Iskorjoogto ama miyir-uduruska sida loo sameeyo.

Dadka qaarkiis taqwada ama isilaalinta joogtada ah ma aha wadadooda; waxaa ku filan inay qabtaan shaqo ay ka muuqato naftii hurnimo.

In la gacan qabto kuwaan waa naftii hurnimo ama dalacad fuul: waalid dhiban, xigto, qof kurbaysan, socoto, iyo wixii la mid ah.

Laakiin qof walba inuu is ilaaliyo waa mid meesha ku jirta, si ow u barto tabaha shaydaanka isticmaalo.

Heerka qofka nolosha ow ka joogo waxaa go'aansanaaya heerka ay gaarsiisantahay isilaalintiisa, sida Waaq Quraankiisa ow ku sheegay, suuradda ama cutubka 49aad, aayadda ama astada 13aad. Si qolo u noqoto qoloda ugu karaamada badan ama xitaa shakhsi waa is ilaalin, la iska ilaalinaayo waxa la inkiro, lana bursanaayo waxa lawada yaqaan.

Mid ka mid ah qaababka la isku ilaalin karo aan meeshaan ku soo bandhigaynaa.

Baaritaano iyo udurus badan oo lagu sameeyay meditayshanka ama iskorjoogtada, waxaa la isku raacay inay u fiicanyahay caafimaadka bacdamaa ow xasiliyo dadka.

War hooyaay xuska Eebe waa lagu xasilaa, waa asto Quraan ah. Sidaas darteed, xasilka waa yoolka Muslimka, bal Iloobe oo dhan.

Waxaa xusid mudan nidaamka aan sharixi doono inuu kaa caawin karo mudada fog, iyo xittaa muddada dhow, culaysyada ku soo koraaya, meeshay rabaan haka imaadaane, inaad iska dajisid. U fiirso waa caawimo, mararka qaarkood wax kale aa loo baahanyahay, sida hurdo, raashin, jimicsi iwm.

1-Dhigo buste, ama wax la mid ah, oo lalaalaabay, dhirirkiisana la egyahay hal tilaabo, ama saddex cag, oo afar gees ah, ama labo jibaaran.

Fadhigaan, mudada fog, mirqaanka waa ka fiicanyahay, waana bilaash, marka fadhi ka fiican waa yaryahay, marka laga reebo tukashada. Runtii mirqaanka waa masal fiican.

2- Waxaad kaloo u baahantahay barshin ama barkin yar oo buuran, si aad u dhigatid simaha hoostooda.

3- U jeeso darbi, si waxyaabo kale aad ugu mashquulin.

4-Waxaa jira qaabab badan oo loo fariisan karo, waxaa lama huraan ah, inaad u fariisatid qaab sahlaaya inaad fadhidid xanuun la'aan iyo dhaqdhaqaaq la'aan dagan amin dhan 20 ilaa 30 daqiiqo.

4-Haddii fadhiyada lamagacdhabi rabo aad u fariisan karin, si xanuun la'aan ah, bacdi ku fariiso kursi, adoo samaynaaya wixii lagula taliyay qof fadhiya inuu sameeyo, intaad ka awoodid.

5- Xiro dharaan kugu dhaganayn, si aadan ciriiri u galin qayb ka mid ah jirkaaga. Mumaaarasaad ama aalmiito ama laylis tiro badan aa laga yaabaa inuu lama huraan yahay si aad u baratid inaad si fiican u fariisatid.

6- Si yaabo kala duwan oo waxaa jira loo fariisan karo. Waxaan ugu jeclahay fadhiga la dhaho fardofuulka. Waana fadhi u fiican barbaratoyda.

Horayudhaca buugga muraaqabada ama iskorjoogto

Muraaqabada Suufiyada Casriga ah ama Iskorjoogidda ama khilaawada waxay xal u tahay ku filan qaabeesooyin tiro badan oo Iloobaha qabta.

Waana aalad loo adeegsan karo in la isku nadiifiyo oo xalay dhalay loo noqdo, waa cusub.

Saas oo kale waa aalad loo adeegsan karo in lagu fahmo Diinta, khaasatan in Ilaahay lagu barto.

Aqoontaan inta badan waa la qariyaa, waayo dhibkeeda aa badan, manfaceedana waa badanyahay. Maadaama shicibka Soomaaliyeed ay waajahaayaan dhibaatooyin badan, waxaa lama huraan ah kaalmo walba oo la siin karo in la siiyo, si ay uga baxaan waxay ku jiraan bacdna ugu naaloodaan nolol hagaagsan.

Intaan horay u socon warkaan iga qabo: wax Diinta Islaamka ka horimaanaaya ma wado, taas waa in la ogaadaa.


Haddaad igu aragtid anoo sheegaaya wax ka hor imaanaaya Diinta Islaamka, Iga la dood, haddaad Iga gar heshid, waa ku raacaa, haddii kalena warkaad wadid, aad meesha kala tagaysaa.

Iskawarqabka, ama waxay suufiyada ugu yeeraan muraaqabada, Ashiyana looga yeero meditayshanka, af Ingiriisiga, aan udurusaynaa.

Macaash adduunyo iyo mid aakhiro aw leeyahay, tanaana nagu kalifaysa inaan udurusno.

Meditayshanka macnihiisa waa fikir ama miyir ama baraarug ama digtooni yoolkiisa yahay in la soo jeedo. Tanna caado laga dhigto.

Sidaas darteed, iskorjoogtada yoolkeeda dhow waa digtoonaan ama waa joogaa, lidkeed waa jooge maqan.

Quraankana dadka waa ku dhiiri galiyaa n hal iyo labo labo loo fikiro, ama si miyir leh wax loo uduruso.

Yoolka miyir-uduruska fog, ama muraaqabada, ama iskorjoogidda, Culumada Suufiyada waxay dhahaan, waa Fanaa, ama waa tagay. Intee aaday? Siir fil laah, wuxuu ku dhex safray Ilaahay.

Arintaan aan naawilayno waxaa loo arki karaa casriyaynyta duruqda Suufiyada ee Soomaaliya, iyo Caalamka oo dhan, tan waxaa ka macaashi kara ururada kale ee Muslimiinta, sida ictisaam, Islaax, iyo guud ahaan ikhwaanul Muslimiinka iyo xitaa dad aan intaas oo dhan ku jirin, laakiin Muslimka ah iyo iloobe oo dhan ama xittaa jinni iwm.

Iskorjoogidda waa isilaalin ama taqwo, haddii si kale loo fiiriyo. Dadkana waxaa ugu karaamo badan, sida Aayadd Quraan ah oo caan ah ay leedahay, oo ka hadlaysay beelaha iyo ummadaha, kuwo isku ilaalinta badan.

Marka Suufiyda waxay dhahaan qofka markuu tago, fana, bacdina uu soo noqdo, waa haraa, baqaa.

Waxaa la dhihi karaa ma neefsi iyo murabac u fariisaho laga soo miinguuriyay dadaan Muslim ahayn aa faras noqonaayo sahla in Ilaahay lagu dhex safro?

Jawaabta waa haa, waa sahlaayaan, laakiin kuma filna. Wax walba asalkooda waxay ahaayeen xalaal ilaa wixii xaaraan waaye la dhahay waaye ma ahane. Tan waa saldhigga garashada ama fiqiga Diinta Islaamka. Ma arkin meel lagu yiri neefsi iyo fadhiisasho diinta ma ogala, haddaad ku aragtay ee keen.

Xassan Daahir Aways wuxuu dhahay isqarxinta waxaan ka keenay Jabaanayska, asagoo iska fogaynaayay Qaacidada, walow Shabaabka ay la garan waayeen istaraatiijiyadaas, haddana wuxuu hoosta ka xariiqaayay in wax laga soo miin guuriyay dadaan Muslim ahayn in Janno lagu gali karo.

Si kale u dhig, wax Nabiga NNKHA uu samayn, saxaabadana ay samayn uu dhahaayay Janno aa lagu galaa.

Marka annaga hadda saas ma lahin, oo neefsiga iyo fadhiga in Ilaahay lagu dhex mari karo culumo waawayn oo Suufiya ah aa hoosta ka xariiqday; waxayna iila muuqataa inay saxsanyihiin;u fiirso hadalkayga waxaan dhahay waa iila muuqataa, laakiin aniga Ilaahay kuma dhex safrin intaan hubo, bacdi ma dhihi karo Ilaahay aan ku dhex safray; haddana ma dhihi karo kuma dhex safrin; laakiin in yoolku yahay in Ilaahay lag dhex safro waa arin runtii ku farax galinaysa.

Culumadana waxay u badantahay inay run sheegaayaan. Laakiin adigaba tijaabi, wadiiqada meeshaan aan soo dhigaa, haddii Eebe idmo.

Aqoontaan waxaa la dhahaa culuumta sirta ah ama asraar; lama huraan ay noqotay in banaanka la soo dhigo, mar kale, sababtana waxaa waaye, Suufiyada Caalamka iyo tan Soomaaliya waxay waajahaayaan khataro halis ah oo kaga imaanaaya dhanka xagjirka iskugu waca salafiyada; u fiirso salafiyo waxaa jira wasad ah ama dhexdhexaad, ma aha kuwaan kuwa aan ka hadlaayo, ee waa kuwa raba inay dalka xoog ku qabsadaan, wadahadalka iyo doorashada aan ogolayn; raba inay talada ummadda isku koobaan, walow Quraanku sheegaayo in talada ay tahay mid dhex taal Muslimiinta, si kale u dhig, xagjirka aan ka hadlaayo waa Axmed Godane iyo inta la jirta, ama Shabaabka guud ahaan.

Salafiyada xagjirka ah ayagoo isticmaalaaya tabo meelo kale laga soo miinguuriyay, sida isqarxiska, ay rabaan inay wadanka Soomaaliya oo dhan xoog ku qabsadaan, bacdina ciribtiraan Suufiyada iyo intay u arkaayaan inay ka soo horjeedaan kaligii talisnimadooda.

Masiirkaan waxaa lala damacsanyahay Soomaalida aan ahayn Salafiyada xagjirka ah oo dhan, iyo xitaa kuwo xagjirka ka mid ah oo dhinaca dhexe u jaleeca, ictisaamka, ikhwaanu Muslimiinta, iyo Soomaalida aan la safnayn Axmed Godane iyo inta la jirta.

Howlahaan aan wadno waxaa nagu kalifay, qayb ahaan, in masiirkaan foosha xun ay damacsanyihiin xagjirka Salafiyada laga hortago, ayadoo la isticmaalaayo wax walba oon ka hor imaanayn Diinta Islaamka.

Waxaan arkay oon maqlay ninka la dhaho Xassaan oo Nayroobi jooga, oo taageera xarakada Shabaabka oo leh dadka Suufiyada waa mushrikiin, ma aha Muslimiin; ninkaas iyo inta la midka ah hadday dalka qabsadaan, maxaa ka filaysaa inay suubinaayaan? Waa nin Soomaali ah ninka sidaas u hadlaaya, ma ka imaan meel kale. Wuxuu tusaale u yahay xagjirnimada Salafiyada hubka wadata, ee Axmed Godane madaxda u yahay.

Ma qarsan cadaawada ow u qabo suufiyada, iyo dadka aan la fikirka ahayn, waa u cudur daaray xitaa dilkii wadaad ictisaam ahaa oo lagu dilay Boosaaso, aakhirkii 2011; waxaa la joogaa xiligii la iska dhicin lahaa asaga iyo inta la mid ka ah, inta waqtiga la haysto, ama masiirka ay damacsanyihiin qoorta haloo dhiibto, bacdina halugu noolaado duli adduunyo iyo xanuun dambe oo tiro badan.