Ku dul fikirka astooyinka waa garwaaqsi

Ku dul fikirka astooyinka iyo farxadda aa waxay ku gaynaayaan farxadd buuxda, Janno adduunyo. Bacdi marka lagu dhahaayo dabogal farxaddaada, arintaan aa laga wadaa, waa say noola muuqatee. Cishqiga iyo naxariista u dhexeeya ragga iyo dumarka waa asto, waana wax lagu xasilo, siduu Qoraanka sheegay, waa wax ay leeyihiin qolo fikiraysa.

Waa fahmaysaa, bacdina waad ka fakiraysaa ama dareemaysaa,  waxa mudan in la dabo dhigto, waa wax farxadooda tahay qoraxda oo kale.

Mar waxaa jirta qofka geerida ay dhibeen iyo mar ay dhibayso, ruuxdiisa markay la midowdo ruuxda Ilaahay, bacdina aad ka mid noqotid, ma jirto cabsi geeri. Laakiin asaga iyo asalkiisa markay kala baxaan, ow shaydaan raaco, waa markaas markay geeridu dhibayso.

Waxa ay tahay in la dabodhigto, marka la dabo dhigto ka bacdi aa si fiican loo ogaadaa inay ahaayeen wax mudan in la dabo dhigto, ee intaan la dabo dhigan ka hor lama ogaado, marka laga reebo inaad ku faraxdid dabodhigashadeeda.

States and their corresponding consciousness

To talk about a state where continuity of life is intuitively accepted, one ought to have an awareness of that state or at least its vestiges to convince others. Because awareness is absent during these moments, some recollection of it will suffice.

Such discussion becomes even more interesting when one rationalizes it to the extent possible.


The state of Adam before the fall and absolute fana or samadhi appear to be similar because both lack awareness: Adam and Ev were not aware that they had no clothes. Awareness was absent.

But this unawareness still persists up to now, so that we are not aware presently what is happening now, but we become aware of it afterwards by reflecting on it. Vestiges of blissful state are still within us and thus can be somewhat harnessed to relive the moment.

Thus one may utter something and then reflect on it so to become aware of it.

This, to me, is the secret of life: that the past alone can be understood, not the present nor the future, even though both are understood through the past. When something is in the past form, that is when we get it. You plan the future then by assuming it is a past.


If you pay attention to great works, be it sacred or secular, you will notice they consistently use past form and then extrapolate from it. You can use it too.

Qisadii Aadan

Adan, CS, wuxuu ahaa naftii gedigeen nalaga abuuray, bacdina waxaa nalaga dhigay noocyo, caynan. Mid ka mid noocyadaas waa wali, ama waxa afka carabiga lagu dhaho, ما زال, wali waa sidii.

Maalin maalmaha ka ka mid ah anigoo muraaqabo ku jira, waxaan ka xusuustaa, dhaqdhaqaaq ma jiro, waa surnaa. Fikir ma socon, wax jiray ma jirin. Amintaas ka warqab ma jirin, laakiin waxaan oo dhan waxaan ogaaday markaan dib u fiiriyay.

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

Mid kalena waa dhaqdhaqaaq, oo ah mabda' ama bilow ka soo horjeeda wali. Sidaas darteed, midna wuxuu ku qurux badnaadaa markuu ciyaaro ciyaaraha karatayga oo kale, midna fadhiga aan nuuxnuuxsiga lahayn. Mid walba waxaa u fudud wixii loo abuuray.

Waxa qofka uu ka hadlaayo waxay dadka qanciyaan markay rumaysan karaan, taas waxay ka dhalanaysaa waxa uu dareensiinaayo.

Marka waa inuu maqaamkaas dareensanyahay, si uu u dareensiiyo dadka.

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, mukhlisiin.

Marka Ilaahay dartiis markaan wax loo wadwadin, waa markaad marka Ibliis weerarka culus soo qaado.



Garwaaqsiga inuu Ibliis shaqo ku jiro wuxuu kalifaayaa inaad iska dhicisid. Khaasatan inaad iska ilaalisid khiyaanada Ibliis.


Aadan markii ow sameeyay wixii la dhahay ha samayn, waxaa bilaabatay inuu arko xumaan, sida cowrada, bacdina wuxuu bilaabay dadow.

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 in la qaawanyahay.

Qofka markuu fanaa ka soo baxsan waa qurux badnaadaa, waana farxaa. Dhankaasna waa iskaga mid.

Sababta Guushaada waa Adiga

Muwaynta, qofka inuu dhaho mu, mar walba ow neefta bixinaayo, waxay horseedaysaa fanaa. Arintaan waa arkay. Sababtana waxaa waaye waxay culays saaraysaa caloosha hoose. Runtii aad aan ugu farxay, bacdamaa aan iswaydiiyay goormaad gashaa fana, bacdina waxaa I caddaadatay markaan dhaho mu, mar walba on hawada banaanka u saaraayo.

Runtii arintaan waa horayumar wayn.
Waxay i xusuusinaysaa markii aan isdhahay fiiro gaar ah u yeelo dareenka, dareenka!



Ma jiraan, miro laguran karo oon shaqo ka dambayn. Waxaad rabtid helidooda waa dhalinaaya shaqadaada. Tan waa iska caddahay, laakiin in ficilkaaga laga dhadhansado waa arin kale.

Objectivity and subjective ends.

Objectivity is essentially being objective not subjective. Even if you are subject, you still act as if you are not. You maintain general aura of disinterestedness. This is very attractive quality.

Academics celebrate for this. That is why they say be objective.

Sometimes, we hang on to something, thinking doing so advances our interest whereas objectivity doesn't.


We are mistaken, being objective in your analysis and conclusions will better allow you to pursue subjective ends. The reason being you are morel likely to hit the truth.



The truth, Somalis say, scares people, but it doesn't hurt.

Based koan analysis and my own meditation practices, I concluded that I stillness, not movements, even though in the chapter of kaons, more masters appear to say they are movements, like the one who says beating the drum and rolling balls and so on.

Stillness is indifferent to everything, but to stillness itself. To realize this in ordinary activities, or in the serious business of life, I maintain that indifference to anything but to that stillness.


Zen master is quoted in the book saying what is sweet is sweet and what is bitter is bitter, but appears to be true only from one perspective so that other perspectives is may not be true.

A water is very sweet for a man who walked in the desert without water for extended period of time than to a man who can have it at will. Water essentially remain the same, but the perspective differs.

So, It is more true to say what is sweet to you is sweet to you and what is bitter to you is bitter to you.


I once noted an effective tool of reading for the purpose of understanding something or even mastering it: read it word by word. This is very slow process,
but the level of understanding that I gained was quite profound. So much so, I decided to pursue this as hobby .

I even thought of pursuing it as profession ,by picking up a book that I like, study it an then teach it, say on YouTube.

Make money out of it by building an audience. I really thought so because of the amount of insight that I can get out of a book by reading it word by word. The author this kind of reading as language samadhi.

Aristotle's ethics was one of the books that I thought of.

My understanding get even deeper when I read out loud.

Ajeenda la'aanta iyo Garwaaqsiga

Warka waxaa ugu qurux badan warka qofka markuu sheegaayo ay jirin meel uu ku dhaganyahay, wuxuu dabo taaganyahay siday ula muuqato, ka lilaahi waaye. Waa daacad. Daacadnimada ninkaan waxaad isleedahay war ninkaan waxa jira lama socdo, waa lax dhukan. Waa sidaas marka sida mushaakilaadka dunida loo xaliyo. Waa ka dhukan tahay waxaan lilaahi kaa ahayn.


Ambiyada ama loo waramayaashii Ilaahay waxaad ka dareemaysaa marnaan, ama inay la socon waxa meesha ka socda, waa la socdaan, laakiin waa ka gudbeen.


Ninaa wuxuu yiri wixii macaan, waa macaan yihiin. Wixii kharaarna waa kharaaryihiin.


Wixii aad caashaqsan tahay, waa caashaqsantahay, laakiin taas macnaheeda ma aha, inay ku caashaqsan yihiin. Ka soco waxaan la isla caashaqsanayn, haddii kale naar adduunyo dalaq dheh. Burso wixii la isla caashaqsanyahay, Janno adduunyo dalaq dheh. Adaa Ikhyaar leh.


Waxaan la yaabay awoodda marka wax loo akhriyo si eray eray ah, tartiib, waxaad si fiican u fahmaysaa, ugu yaraan cabbaar ka dib. Tanaam damcay mar inaan shaqo ka dhigto, laakiin bacdamaa aan u nugulahay inaan wax bilaabo laakiin aan dhamayn, ma dhamayn.

Aminta ow qofka ku jiro fana, waxaa la yiraahdaa qofka wuxuu ku dhex safraa Ilaahay dhexdiisa, waxay u muuqataa inay tahay wax jira, waa wax oo ruuxda ay diideen, bal ay ku farxayso in la garowsaday, ma beenaysanayso.

Hadday arintaan saas tahay, waxaas meeshaas ku xalismay mushkiladdii nolosha iyo dhimashada. Waayo qofka wuxuu noqday qayb asaga ka mid ah, waa ruuxdee, oon bolow iyo dhammaad lahayn midna. Sidaas darteed cabsidii laga qabay dhimashada meesha waa ka baxday.

Waxaana tan daliil ah isbadal la'aanta maqaamkaan, oo ka arki kartid mar walba ood gashid ka gadaal.

Posterior Nature of Knowledge

When one is engaged is action fully, one is not aware of anything else. Generally speaking, this appears to be the modus operandi of the mind.

When we do something, there is point where we are not aware what we are doing. Afterwards, we reflect on it and become aware of it.

It is as if the mind makes two lines, one line is created when it is not aware of it and the other reflects on what it has created.

This would suggest no prior knowledge of what one will do, only one will know after he did it. Of course, one can choose what to do and then do it.

Dabeecadaha Insaanka waxaa ka mid ah Iloow

Insaanka waa iloobe. Ma aha inuu ilow badanyahay ee waa iloobe. Amin waxaa jirta waxow faraha kula jiro ow ka warqabin. Laakiin, wax yar ka dib waa ogaanaa, oo woxow leeyahay, war maxaan sameeyay? Mararka qaarkood waxow suubinaayo waa wax u ku celceliyay, bacdi asagoon ogayn ow iska suubinaa, markay ku haboontahay. Arintaan wanaag iyo dhibaataba waa leedahay.


Hadduu qofka isilaalin badanyahay, waa isqaban karaa, inta xeero iyo fandhaal kala dhicin. Waana sababta loo dhaho dadka waxaa ugu fiican kan isku ilaalinta badan. Marka noqo isilaaliye, si aad u noqotid kan dadka ugu karaamada badan ama ugufiican.

Reflections on Bliss or the Primordial State of Existence

As one meditates and meditates, one may eventually manage to empty himself from all pressures and thus become empty.

The pressures I am referring to here are like those, for instance, that appear simultaneously somewhere at the head, usually right side or back side of the head and below the lower abdomen, lust. Due to the desire, one's judgments gets clouded because he wants something, lack of objectivity, and because of the pressure on the head one'e perception suffers similar fate.


The state attained when pressures are dissolved, the author calls it pure existence or original self.

In my own experience, there emerges, after dissolution of pressures, a sort of ordinary self, a self that I have had during my childhood years. It re-emerges. It is as if other selves have overshadowed it, and it has now acquired capacity to shine again.



There is also some some sort of profound satisfaction with life as it is.

Even though it is difficult to say what it is, nevertheless there is some sort of familiarity with it so that it is not alien .

Due to its familiarity, some think it ought to be the universal self or original self.

The individual realizing It, presently, looks somewhat self-contained and beautiful.

The self realized from mythological or religious point of view appears to be that of Adam before the fall. One reason inclining me to think along this line is the absence of awareness or knowledge when one is realizing it and blissful nature of absolute fana or samadhi.

Adam's fall from the bliss or Jannah was caused by his consumption of the forbidden fruit. The fruit as we learn from other traditions was that of knowledge of good and evil. In the depth of fana or samadhi, their is no knowledge or awareness of anything, including good and evil.

Awareness, it would appear, is synonymous with fall from bliss.


It also appears to be marked by opposition or duality, so that dialectics appear to define it, thesis, anti-thesis and synthesis, or good and evil and then beyond good and evil.

Beyond duality, it would appear, represents return to the original state and hence the possibility of profound repose.


What the old story have been trying to capture may turn out somewhat analogous to what the meditator realizes on his mat.


At this point we are able to answer a koan: "Thinking neither of good nor of evil at this very moment what is my Original Nature.


The answer is absolute fana or samadhi. In the depth of samadhi or fana, no thought arises, one neither thinks of good nor of evil, and one'e original nature is what he is at this very moment of fana or samadhi.

I can recall stillness and some vague sense of existence as I reflect on what appears to be fana or samadhi.

If, therefore, my own experience suggests my original nature is stillness, no movement, then my original self appears to be stillness that lies beyond good and evil.

If so, I shall remain still in the context of context of good and evil, never allowing them to move me and thus deprive me from my original attribute, stillness. If so, this universe will turn out to be great trail or inquisition, Mihnah.

Why would stillness burst forth into the universe of duality away from its repose? The immediate answer is to be aware of itself, not awareness per se. This is the reason why Adam ate the apple, to acquire knowledge. One of the crucial steps of knowledge is naming. Adam was endowed with this capacity, the capacity to name.

But the capacity comes with a cost: due to the oppositional nature of the dualistic universe, that of good and evil, bloodshed is inevitable.

The angels in the Quran note this historical inevitability and ask God why he would create such reality. The answer given is that Adam has the capacity to name.


Adam yearns for his home, bliss but he cannot have it without relinquishing his capacity to name. He is left with no option but to establish bliss on this oppositional universe, so long as he remembers his origin and remains still in the face good and evil, he shall establish bliss or paradise on the dualistic universe.

The same way koans are resolved is how, it appears to me, live's most vexing problem are resolved.





Source of the picture: afghanland.com

Macruufnimada Fitrada

Cadaadisyo badan oo qofka soo koraaya aa jira, mararka qaarkood, siyaabo badan ow iskaga dajin karaa, mid waa socod dheer, Xamar ilaa Afgooye ama Balcad, tusaale ahaan, ama saacad ilaa labo saac oo socod ah, iwm.


Waxaa kaloo lagu xalin karaa adoo la tashada dadka arinta ku haysta aqoon u leh.


Waxaa lagu xalin karaa inaad Ilaahay ka barisid inuu kaa qaado, adoo qabanaaya shaqo fiican. Waxaa kaloo la iskaga dajin karaa qaabka muraaqabada aan soo sheegnay, taasoo, hadaad ku guulaysatid kuu sahlaysa inaad iska dajisid, bacdina waxaa ku soo banbaxaysa fitradaadii lawada yaqaanay.Dadyow badan ay arintaan u dhabowday, markaad aragtid waa iska garanaysaa, waa shay macruuf ah.

Dadkoo dhan ka soo qaad hal naf, taada, ula dhaqan geddi sidaad jeceshahay in laguula dhaqmo. Waxna ha nicin, waxna ha jeclaan, marka laga reebo wax la israbo. Wixii xun waxaad ka qaban kartid ka qabo, inta kalena ka soco. Markaad saan suubisid waa marnaanaysaa, waxna kuma mashquulsanid.


I
Source of the picture: afghanland.com

Iskorjoogtaynta iyo Shaqada

Waxaas u baahanahay saacad ilaa 2 saac oo iskorjoogtayn ah si aad u shaqaysto ilaa saddex. Marka amintaan wax shoqo ah oo la qabanaayo ma jirto.

How to find your original Self ?

Assume we desire to know our origins, where are we from? One answer is that as one meditates, one may enter fana, state of gone, or what some call samadhi. I think they are referring to the same phenomena.

At this time one'e awareness is no more. The author says one has realized at this time one's original self. Nothing is going on at this time, thoughts have long ceased to occur, the same applies to everything else.

At some point this realized self comes to awareness, and thus one sees his own original self.

From the Islamic point view, fana represents travel in God, سير فى الله. This is possible because people are parts of God, for the original self, that which has been breathed into Adam, was part of God's self, ونفخ فيه من روح. The human psyche returns to its original home and then comes back, all this happens when one is alive here on earth.

When it is back, Sufis say it remains, بقا, eventually, however, It returns home. For everything, as Arabs say, return to their origin.

Generally speaking, Muslims don't believe in reincarnations, life after life, but there is some evidence to suggest it Islamically acceptable، يخلقكم في بطون أمهاتكم خلقا من بعد خلق. Translation: he will create you in the wombs of your mothers creation after creation. The beginning of the verse refers to the original self, نفس الوحدة، chapter 39, verse 6, Noble Quran.

Some people say the verse refers to embryological stages of fetus development, not to creation after creation, the verse does not say stages, it says creation after creation, and it comes after the discussion of the original self, and subsequent developments of types from the original self, suitable mates. Adam being the personification of the original self, or single self.

Rumi, great Muslim Scholar says this, before modem science:
'I died as mineral and became a plant,
I died as plant and rose to animal,
I died as animal and I was man.
Why should I fear?
When was I less by dying?
Yet once more I shall die as man,
To soar with angels blest;
But even from angelhood I must pass on'
Source:
[1] Reincarnation in Islam
http://www.adishakti.org/_/reincarnation_in_islam.htm


From purely scientific point of view, the unconscious or whatever one becomes in the depth of samadhi or fana, represents a mystery in which we are not aware of, and perhaps it my give us some clues as to what our origin is, as we reflect in it or comes to our awareness.

The notion that samadhi is travel in God induces in me some sort of self-confirming feel, a sort of joy that leads one to think it is so. I lack rational evidence at this time to show this indeed is the case.


Source of the picture: rumibook.info
Rumi meditating

Sababaha Dhaliya Ilhaamka

Marar waxaa jira aa tahay mulhim, waxaas iska helaysaa afkaar tayo leh.

Waa inaad ismarisid, noqotid wax maran. Labo wadiiqo aan aqaan, socod dheer, Xamar ilaa Afgooye u kala lugay, ama iwm, iyo muraaqabo. Ama labadaba isku dar.Marna socod, marna fadhi, ama mid un iska naawil.

Ku lar inaad ka soo qaaday inaad heshay waxaad rabtay, bacdina iswaydii sidaad ku heshay, adoo maraaya wadiiqooyinka horseeda marnaanshaha.

Maxaan ahay? Waa su'aal soo noqnoqota. Jawaabta waa nafsul al-waaxidah, خلقم من نفس واحده، waa Aayad Quraan ah. Waa naftaan marka middan nahay.

Qofka markuu fanaa ku jiro, muraaqabada dhexdeeda, iskama warqabo, amintaan wuxuu ku waayo aragoobay naftii hore , laakiin kama warqabo, bacdi mar dambe ay ku soo maaxanaysaa, wuxuu ahaa asalkiisa, qayb ka mid ah Ilaahay, ilayn ruuxda waa qayb ka mid ah Ilaahay.

Suufiyada waxay dhahaan marka qofka fana ku jiro, waa tagay, wuxuu ku dhex safraa Ilaahay, fana fil laah. Amintaan wuxuu noqday qayb Ilaahay ka mid ah, oo ah meeshii uu ka yimid, saas aa loo dhahaa inaa lilaah, waa inaa ilayhi raajicuun.

Haddaa suul tahay, ma tihid qofka, laakiin qofka qayb ka mid ah aa tahay. Waa kaas xiriirka ka dhexeeya Ilaahay iyo qofka adamiga ah. Sidaas darteed aa loo dhahaa qofka Ilaahay wuxuu uga yahay adduunka Khaliif, wakiil.

Isha sawirka: rumibook.info

Mechanics of Inspiration

One way to work on kaons, or anything else that one finds vexing, is to slowly focus on them word by word while breathing according to the method discussed before, extended exhalation exhaled in an intermittentfashion.

True understanding, the author states, is a sort ofunderstanding that grows out of your experience. I second that.

The author, see the linked below book,  lso appears to offer mechanics of inspiration and it appears to me as follows.

When one intensely focuses on something, that thing goes deeper within him or her, and eventually goes out of the conscious realm into the realm of the unconscious. It stays there for a while until it is fully worked out and then returns to the conscious realm, so that you may become aware of it. At this time, you are marvel at it and think as if it came from outside of yourself.

Garashada iyo Waayoaragnimada

Garashadaada waa inay saldhigataa waayoaragnimodaada, haddii ay ahaan lahayd dareen ama fikir kugu dhex dhashay ama ka dhashay adoo dad kale wax la wada.

Iga raali ahaada arintaan xishood kuma jiro, laakiin waa inaan sheegaa si aan u fahano arin muhiim ah, nafaha kala gadisan aan la noolaano maalin walba.

Maalin maalmaha ka mid ah waxaan arkay marwo diyaar u ah sariirta, waxaad u qabtaa inay qoyantahay tinteeda iyo jirkeeda, waxay igu tiri maxaad leedahay?
Waxay tusaale ka tahay naftu la dhaho nafta xumaanta farta.

Waa ka tagay. Waxaan ku soo baxay marwo kale, oo markii indhahayga qabteen si farxad ku jirto ii salaantay, haye camal ay igu tiri.

Waxaa xusid mudan labadaba inaan mehersaday amino kala duwan, midda dambe ayaa dhinac walba ka fiicnaynd tan hore. Raaxo haddii la dhahana tan dambe waxay ahayd xuurul cayn.

Waxaa la yaab igu noqotay markaan ogaaday tan inay tahay naftayda. Markaan dadaalo, waxaan la saaxiibaa naftayda fiican, marka kalena, tan kale.

Gadgadoonka nafta waa mid ka dhashay dadaalka aan wadwado. Waxaan si fiican u gartay aayadda dhahaysa masiibada idin haleeshay gacmihiina aad ku shaqaysateen. Marka shaqo fiican qabso, iskana daa maalayacni.

Waayoaragnimadaada, waxaa ka walax ah riyooyinka iyo waxa kugu soo dhaca, maqal ahaan ama muuqaal ahaan, haddii sal uga dhigtid barashadaada si fiican aad wax u garanaysaa.

Neefsiga iyo Fikirka ma wada dhici Karaan.

Qofka inuu neefta tirinaayo, ayadoo la tixraacaayo, qaabkii aan so sheegnay, ama qaab kale, iyo inuu fakiro ma wada socon karaan; marka mid kaliya inuu suubiyo waaye. Ku dagaala jidka Ilaahay dhexdiida, ogaada Ilaahay maqle waaye ogaal badan.

How to Solve Koans

Working on Koans helps students learn the art of repressenting the unconcious expereince in  concious fashion. As such Koans are pardoxical in charecter.

The unconcious by definition is something you are not aware of it,  so how can you present it in concious fashion?

If you are in the depth of samadhi or fana, then you are not aware of it, but as soon as you come out of it, you are able to notice as it passes.

It is like dream, another unconcious phenomena, another phenomena we are not aware of, when we are dreaming, even though some train themselves to be aware of their dreaming while they are dreaming, so called lucid dreaming phenomena, but in the depth of samdhi or fana, gone, awareness is not there, so that one is not aware of it.


The passing pits of information serve as springboard to the concious world, and more relevent to our task, they help us solve koans. They do so by grounding thinking, logic or feeling on lived moments or experience.

 

Xujada Suufiyada: Haddaad la Midowday Nafs Al-Waaxihad, si Macquul ah uga Waran

Dumarkii hore ee Soomaalida markay ninka rabaan inay guursadaan waa jarribi jireen, sida sheekooyinka qaarkood laga fasiran karo, hadday marwo suuq leh ahayd, sababo la xiriira qurxdeeda, ama sababo kale oo noocaas ah.

Xujada inta badan ma falanto haddii aad si toos ah uga jawaabtid. Waxay u baahantahay inaad  ka fiirsatid jawaabtaada. Khuburada waxay dhahaan uga fikir eray iyo eray.  Dadka muraaqabada suubiyana ama korjoogtada ama khilaaawada, waa suufiyadee ama kuwa kale, waxay dhahaan eray eray uga uga fiirso adoo ku dhawaaqaaya, inta neefta aad isku celisay aad tartiib tartiib u saaraysid, adoo maraaya sidii aan soo jeedanay.

Intuu qofka muraaqabaynaayo, ama iskorjoogtaynaayo, wuxuu la kulmaayaa xaalado kala gadisan, oo qaarkood ow ogaanaayo markay tagaan, sida riyada oo kale. Ardayda Suufiyada, iyo kuwo kale, waxaa lagu xujeeyaa inay waayoaragnimadooda inay is macquul ah uga hadlaan, khaasatan markay la midoobaan naftii hore, oo geddigeen nalaga wada abuuray, waa nafta la dhaho al-nafsul al-waaxidah. Ka waranka nafraan si macquul ah waa xujuda haysata Suufiyada iyo kuwo kale oo Suufiyada la midka ah oo arimaha noocaan ah naawila.

Reflections on samadhi or fana Part II

In ordinary wakeful situations one notices hears something or sees it, like woman hitting on him, but he does not get it, but the moment woman leaves him, or somehow a period of time lapses, he notices that the woman was hitting on him. Before he noticed his reflecting capacity was absent. In meditation, when one enters samadhi or fana, one's reflecting capacity ceases to be active. One sees or hears but does not really know what is going on, because he is reflecting capacity is absent, thus he is not able to produce knowledge and act on it. This state resembles the Adamic state before he ate the fruit if knowledge.

After long meditation, one day, I came to a metro station, pictured below from the perspective I viewed the station. It is really beautiful, I said to myself. The author says what is beautiful is not the metro station but yourself.

I think we are at any given moment the sum total of our previous moments. This also applies to hours and days. One can see this by paying attention to what he does on daily basis and its impact on the next day. The same applies also, one my extrapolate, on lifetimes, if there is such things.



If so,post-samadhi state is really samadhi. Different forms of samadhi obtain, for instance; lazy samadhi is followed by laziness state.

To go back to post-samadhi or fana state, one becomes, more beautiful and fresh, as if one is blooming, producing beautiful flowers. Some who have pondered on the aims of life say this is it, to bloom, that is to become beautiful. Samadhi or fana is one way to achieve this end. To be able to refresh yourself now and then to focus and get work done and to bloom is, it appears, the aim of life.

The friend we talked about earlier was absorbed in a given task and was not aware all else. Now, suppose this man gains the capacity to do what he was doing, and yet retain the capacity to pay attention to other things and thus if need be shift attention and be engrossed on something else, including absolute samadhi, which he may come to know after he reflects on it, on its retreating stage, not when he is on it, for at this stage he is more like an eye, or rather he is an eye, because an eye does not see itself except by way reflection.

This capacity to pay attention and get engrossed at will appears, the author affirms, to be the ultimate aim of Zen practice.

I think Sufis aim for this too. In the works of Ibn Arabi we learn two aims of Sufis: apprehension of absolute existence, Al-wujud al- Mutlaq, and the perfect Person, al-insaan al-kamil.

Absolute samadhi or fana might be seen as closest we can get to apprehend absolute existence and it is, it appears, one way to become more perfect, engross yourself in phenomena at will. The latter, as discussed, depends on the former. This concludes our discussion of samadhi.



Source of the metro station: www.flicker.com
Source of the flower picture: www.deshow.net

Waxba ma soo dhacaayaan fikirna ma Jiro

Habar Jeclo, waxaa la dhahaa, gadaalay ka gocotaa. Macnaha waxaa waaye markaas warka la sheegay kama fikirin. Gadaal dambe uu ka fikiray, baxdaa waxaa ku soo dhacaysa saan ama saas suubi. Marka waxaa la dhihi karaa markii la dhahay warka fikirka waa maqnaa, gadaal dambe uu ka yimid. Runtii insaaniyda oo dhan aa saas ah, ee ma aha wax beesha u gaar ah, ama saas waxaa ah qayb insaaniyda ka mid ah.

Amin marka waxaa jirta qofka intuu u fadhiyo muraaqabada uu fakirayn wax ku soo dhacaayana ay jirin. Gocosho ma jirto.

Maalin maalmaha ka mid ah aan muraaqabooday, korjoogto aan sameeyay, bacdi waxaan ku soo baxay sawirkaan tareenada laga raaco,bacdi waxaa igu soo dhacday war quruxbadanaa. Runtii waxa quruxbadnaa waxay ahayd xaaddii aan ku jiray, ee ma ahayn biraha, mase biraha ay ahaayeen?
Ninkii aan soo sheegnay oo marwada ay ah umushay, aan la warqabin, waa tagsanaa, ma joogin, laakiin waxaa jirta marar sidaan oo kale oo howl ugu mashquulaayo, laakiin haddana ka warqabo waxa agtiisa ka socda, bacdina haddii loo baahdo jawaab ka bixin kara.

Xuriyaddaan waxaa ka walax ah inuu isnoqdo, naftii hore oo qadiimka ahayd, nafs alwaaxidah. Amintaan iskama warqabo, laakiin dad kale waa ka warqabi karaan, asagana markuu xaaladaan ka baxo, ow is ogaan karaa.


Source of the metro station picture: www.flicker.com

Reflections on fana or samadhi

A friend of mine told me this story long time ago. While I was working on certain project in classroom, a female whom we were related urgently felt a need to labor, and somebody has to help her get to the hospital. While all this was happening around him, he was not aware of it. This is a sort of samadhi or gone that the teacher talks about in the samadhi chapter of the book, Zen Training: Methods and Philosophy. This is also what the author calls positive samadhi.

An opposite state is also experienced by people whose meditation has advanced. They are presently not aware of anything but the moment in which they are in. This itself is not retained but passes on, as the author says elsewhere in the book. This is what the author calls absolute samadhi. This samadhi, in my experience, serves as charge to the experience of positive samadhi or fana, gone.

Ku Dul Fikirka Waa Tagay, Fana ama Samadhi

Ninaan saaxiibo nahay aa hadda ka hor ii sheegay qisadaan. Wuxuu dhahay waxaa ku dhex jiray fasal, bacdi howl aan ku mashquul sanaa, marwo meesha joogta aa foolatay, bacdi waa lala cararay, waxaas oo dhan kama warqabin. Tan waxay tusaale ka tahay tagitaan ama fana, qofkii ma joogo, waayo haduu joogo wuxuu ka warqabi lahaa waxa agtiisa ka socday.

Mar waxaa jirta qofka uu ka warqabin waxa agtiisa ka socda, bacdi banaanka kuma mashquulsana sida ninkii kor lagu xusay wax asaga ka baxsan, laakiin asagaa isku mashquulsan. Tan waxay dhacdaa marka qofka muraaqabadiisa ay meel sare gaarto. Tan waxaa la dhahhaa fanaa mutlaqa ah, tagitaanka geddiga ah. Kii horena waxaa la dhahaa ka iijaabiga ah.

Kan dambe aa saldhig u ah kan hore, waa u kaariko.

Ways to Pay Voluntary Attention

Two conditions ought to obtain for one to pay attention. There could be others, but I noticed these two. First, if one is not breathing, then one may be able to pay attention. Second, if one is walking, one might be able to pay at tension.

An ancient school of philosophy has noted the latter fact, and thus adopted walking as mode philosophizing, that is lecturing and discussing about wide range of topics while walking around a garden. The school is peripatetic school of Aristotle and those who came after him.

Marka qofka Adeegsan karo Maskaxda

Labo mar oo waxaa jira maskaxda la adeejin karo, labadaas mar waxaa waaye mar waa markaaad socotid, ama guud ahaan dhaqdhaqaaq ku jirtid, marna waa marka ay neefta ceshantahay.

Maskaxda saas oo kale fikir ma wado karto haddii aan dhaqdhaqaaq jirin, waayo fikir inuu socdo waxaad u baahantahay farogalin ka baxsan maskaxa. Bacdi qofkii raba inuu joojiyo fikirka maskaxda ka socda wuxuu joojin karaa dhaqdhaqaaq, bacdi hal fikir aa iska joogaayo. Yoonaankii hore arintaan waxay u isticmaali jireen daawo.

Tension in the Tanden Allows One to Pay Attention

Long period of meditation, 45 minutes or so, might be needed to be able to focus and get work done.

In our meditative practice, tension in the tanden generates power to focus or pay attention. For this to happen number of other factors ought to be satisfied such as getting enough sleep, eating well, exercising and focusing on identification of talent and its subsequent use to earn a living and so on.This requires effort. One, therefore, ought to extend his utmost efforts to achieve worthwhile goals.

No day ought to pass without getting challenging work done, where one extends efforts despite difficulties.

Since I am an ear, an auditory talent, a person who understand things better when he hears them as opposed to when he views them or imagines them, I combined sounds with expiring to place greater pressure on the tanden, so as to gain attentive powers.
Like marching soldier, I make a sound, every time, I expel air using my abdominal muscles, until I expel all that air that can be expelled, and then, as recommended, I expire slowly using the bamboo method, discussed earlier. This feels my lower abdomen with plenty of tension, which reinvigorates me and gives me the ability to focus in view of getting work done.

 

Digtoonaanta iyo Qabsashada Shaqo Tayo leh

Qoka inuu soo jeedo, baraarugsanyahay, awood u leeyahay inuu wuxuu rabo garto, bacdina waxaas bursado, waxa kalena iska dhaafo waa awood. Qayb ahaana waxay ka dhalataa culays la saaray caloosha qaybteeda hoose, iyo salaad si qushuuc leh loo tukaday, ayadoo la fahmaayo wixii la akhriyay.

Jihaadka; runtii shaqo tayo leh lama qabana karo, si tusaale, waxa lagu fiicanyahay nolol lagala soo baxo, haddii aan dadaal lala imaan joogto ah. Wax walboo qiimo leh waxay ka dhashaan dadaal. Tan waa in la gartaa.

Maalmo waxaa jira qofka uu diiradda meelna saari karin, waa markii qofka fariisan lahaa, bacdina raaci lahaa wadiiqadii aan soo sheegnay, fadhiga, neefsiga iwm, una tukann lahaa salaad si qushuuc ah, ama Quraan u akhrisan lahaa iwm. Inuu qofka nastana waa mid meesha ku jirta.

Haddaad dheg tahay sida aniga oo kale, bacdi isku day markaad murqaha caloosha gadaal u riixaysid, adoo aamusan, waxaad ka soo qaadaa inaad askari tahay gaardinaaya, bacdina dheh hoob, mar walbood murqaha caloosha aad gadaal u jiidid si aad meesha uga saartid hawada la saaro karo, markaad u fariisatid, una neefsatid, sida la soo jeediyay.

Arintaan waxay ku siinaysaa tamarta aad u baahantahay si aad shaqo u qabsatid.

Action and States

The author seems to support a theory that posits action precedes states, so that we feel amused because we laughed, angry because we hit something, or we are afraid, because we tremble.

When one contracts abdominal muscles as directed, to expel as much air as can be expelled, which is about 1100 milliliters, the first time of expiring has more powerful effect, let us call this the first force of expiration. If, therefore, one pushes the lower abdomen with the first force as one expires a little bit, one will be able, if repeated, to place a tension In the tanden, and thus contribute to his or her own mental and physical stabilities.

Murqaha iyo Maskaxda

Qofka ilaa dhuunta haddii laga duugo, bacdina la damco in laga qoslisiiyo, ma qoslaayo, sababta waxaa waaye murqaha caloosha hoose marka hore waa inay isku dhacaan si uu qofka u qoslo, xanaaqa, oohinta iwm waa sidaas.

Marka qofka hawada iska saaro asagoo gadaal u riixaaya murqaha caloosha hoose inta uu riixi karo, sida la soo sheegay, asagoo u fariisanaaya sida la soo sheegay, bacdina uu diiradda saaro caloosha hoose, bacdina uu waxoogaa yar oo hawo ah sii daayo, a asagoo dhahaaya mu, waxaa dhacaysa caloosha hoose inay soo fuulo cadaadis, waa marka lagu celceliyo, kasoo jir iyo maskax ahaanba u xasilinaaya. Faktaas hore oo neefta ah waxaa ku kaydsan awood badan oo sahlaysa haddii la isticmaalo daganaansho, in wax la diiradayn karo iyo in shaqo la qabsan karo. Culaysyada kalena waa kaa qaadaysaa.

Stopped Breathing and Great Work

When one stops breathing, one develops tension In the lower abdomen. This tension in the lower belly is what allows one to do a great work. People of various professions know this fact. This is one of the insights of Sekida Katsuki's book, Zen Training Methods and Philosophy.

Neef isku Celinta iyo Shaqada

Qofka markuu neefta joojiyo, markaas wuxuu culays saaraa caloosha hoose. Tanaa waxay siinaysaa awood uu shaqooyin badan ku qaban karo.

How to Learn the Unconscious or Dreams?

How do we know many of the states mentioned by Zen and Sufis? We do by reflecting on these states as they retreat. Just as we reflect on dreams, after we just finished dreaming.

Ka Fikirka Raadka

Fana iyo maqaamaatka kale ee Suufiyada sheegaan sidee lagu ogaan karaa? Markay sii tagaayaan aa waxay ka tagaan raad. Raadkaas aa la dareemaa ama lagu dul fakiraa, bacdina wax badan laga ogaadaa.

Diiradda Saar Meel ka Hoosaysa 2-3 Suul Xudunta

isha sawirka: eatw.org

Dad badan markay bilaabaan inay maruaaqabeeyaan waxay ka sheegtaan cadaadisyo soo koraaya, meelo ka mid ah jirkooda. Guud ahana qofka inuu u fariisto waaye, una neefsado siyaabaha lagu taliyay, oon soo sheegnay. Haddana waa inuu diiradda saaraa meel labo ilaa saddex suul ka hoosaysa xudunta. Culayska xudunta hoosteeda la saaro mar walba waa fiicanyahay, sababtoo ah wuxuu u qaaraamaa daganaasho xagga jirka iyo mid xagga maskaxada ah.

Mararka qaarkood haddaad cadaadiyo ka dareentid jirka qaybtiisa kore, diiradda saar xudunta meel ka hoosaysa labo ilaa saddex suul, meeshaas aa si fiican u xamili karta cadaadisyada.

Focus on the Tanden

source of the picture: aetw.org

A number of people who meditate complain about various discomforts as they become serious meditators. One thing that helps is focusing on the tanden, few inches below the navel. It is also helpful, on the basis of my own experience, to focus on the tanden when feels tension on the upper part of the body. The reason being tension on the tanden contributes to physical and mental stabilities. As such it is always good.

Mu, Nothing, and Wuhtul Wujud, the Unity of Existance

The concept of mu is more like that of a Sufi concept, wuhdatul wujud, the unity of existence.

Much human suffering comes when one assumes others are not like him, or her, because they are fundamentally different. This is essentialism, the idea that there is essential difference between people. It is the opposite of mu, or wuhtul wujud, for these concepts suggest the emptiness of essential difference thesis.

The difference is a consequence of one’s actions, particularly those that has been repeated and established themselves as his or her modus operandi, not of an essense.

The source of the Picture: timucingenc.blogcu.com

Thus, when one treats others as if they are like him or her, many complications disappear. Street smart people are essentially people who treat others as they treat themselves. They don’t recognize the difference between talking to themselves and talking to others, because they assume it is the same, and there is nothing else, this is mu or wuhtul wujud in action. If such communicaiton works, then it is an aha moment.

Mu iyo Wuxdatul Wujud, النفس الواحده، الوحدة الوجود

Qabiilka wax jira ma aha, waa wax laga fursan waayay, oo dhalanaaya markii la waayay nidaam kale oo lagu kala nabad galo.


Marka haddii qofka ka soo qaado inuu qabiil jiro, bacdina qof qabiil u xumeeyo, qofka la xumeeyay qaraabadiisa waxay leeyihiin ninkeena waa la xumeeyay. La safasho oy markii hore suubin lahayn, ay hadda suubinaayaan. Marka ninkii qofka qabiil ku xumeeyay, waa ka daray.

Marka Dadkoo dhan waa hal naf, waxay ku kala gadisanyihiin shaqadooda. Marka qofka ficilkiisa tilmaan, waxa kalena iska dhaaf.

Haddii qofka tan aamino, waa haleelaayaa.

Runtiina fikraddaan waxaad ka arki kartaa dadka caqliga badan; dadka kale waxay ula dhaqmaan sida inay ayaga isla dhaqmaayaan, waayo waa hal nafe. Nimanka saan dumarka u shukaansada ma gafaan.

Isha sawirka: timucingenc.blogcu.com


Dumarkana kama dhargaan. Waa bursadaan. Marka dadkoo dhan waa nafsul waxidah, middii kuligeen nagala abuuray, Aadam.

Reflections on Thrill and Off-Sensation

Thrill like sensation, the author says, precedes off-sensation. If you thrill,
as you meditate, don't hang on to it,
because off-sensation may follow, followed by progression towards absolute samadhi or fana.

Macaanka wuxuu ka Horeeyaa Dareen ma Jiro

Qofka markuu u fariisto una neefsado sidaa la soo magacdhabay, waxaa dhacaysa inay gasho farxad ama macaan ka horaysa marka dareenka istaago, amintaan qofka waa baraarugsanahay, hadduu rabana waa iska tagi karaa.

Reflections on Mu, Part II

During exhalations, as recommended, one may say mu, as one exhales to help her or him stop thoughts. If one exhales the entire air that can be exhaled, in technical terms that is expiratory reserve volume, one really does not need mu to stop thoughts.

Only in moderate exhalations does one need mu to check thoughts, by implications empty pressures.

You may reach a point where you can stay long time, 20 to 50 seconds,
for instance, without desire to expire.

If so, you are now standing at a fork. 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 heading towards shekantaza, that is mere sitting, nothing else.

Shekantaza is stable state analogous to that of Nafsul Mudma'inah, the stable ego, whereas absolute samadhi is more like absolute fana, in the Sufi lexicon. We have discussed these terms before.

To me the terms make no sense at this time, shikantaza or samadhi. What makes sense to me now is this type of meditation empties bodymind, and thus helps one end suffering and live well.

Iska Fadhiga Xasiloon

Saan soo sheegnay qofka markuu u fadhiisto siyaabihiii aan soo sheegay, una neefsado, waxaa la soo sheegay markuu neefta bixinaayo inuu dhaho mu, waa kalimad nafyi ah, oo macnaheeda yahay waxba, yoolka laga leeyahayna waxaa waaye in culays la saaro caloosha hoose. Dadka waxaa laga yabaa inay dhahaan amay wax ku qarsanyihiin. Waxba kuma qarsana. Waa eber.

Qoraaga wuxuu leeyahay hadii la joojiyo dhihidda mu marka la saaraayo hawada, sida la soo sheegay, waxaad galaysaa xaalad iska dagan, oo waxba jirin, haddii kelena, waa haddaad wadid mu, waxaad galaysaa xaaladda Suufiyada ay dhahaan, fana, waa tagay, فنا. 

Reflections on Off-sensation

I notice, as I meditate, certain pressure on me that appears to increase until at some point where it is no more.

Sometimes, when I am on the bed or sitting somewhere, I still, make no moves, soon it is as if this body is not mine. I sense nothing. A variation of this is, I think, what the author calls off-sensation.
You can practice this outside meditation too .

You may also combine the stillness with single point meditation, to empty yourself from pressures that cause trouble for you.

Let as assume nafs or ego is some sort of pressure, as the author suggests, let us also assume it goes where attention goes, as old Chinese observations attests. If so, where we focus matters because if we focus at top part of our body, the pressure of our psyche or ego would contribute to physical and mental instabilities, as opposed to when we place such pressure on our lower belly, where it shall contribute to mental and physical stabilities.

People who move a lot, like nomadic people, will always focus on lower belly because their muscles are active, as opposed to sedentary people, people who spend a lot of time sitting.

If so, It will not be difficult to imagine who will be more stable?

Gaarista, Niil, Waxba Ma Jiraan, Uurkaaga Waxba Kuma Jiraan

Qofka marka uu u fadhiisto una neefsado siyaabihii la soo magacdhabay, waxaa dhacaysa inuu dareemayaashiisa ay uga imaan wax akhbaar ah, maadaama uu jirin wax dhaqdhaqaaq ah. Wuxuu laakiin dareemaa cadaadis aad u qabto inaad jaakad wayn xiranyahay ayadoo la joogo maalin kulul. Waxaa ku saaran. Waxba kuma saarna, laakiin waxaa la mid tahay qof jooga meel shib laga wadayahay, bacdina maqlay nin kale calooshiisa oo u budbudaysa.

Laakiin cadaadiskaan waa iska tagaa , bacdina qofka wuxuu gaaraa amin waxa jirin. Bacdi markuu dhamaysto fadhigiisa waa cusub u barya.

Meeshuu 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.

Sidii Saciid Caysh Ugala soo Baxay Wuxuu ka Helo

Shalay kuma guulaysan inaan 12 daqiiqo ka shaqeeyo saacaddii, inta kalena ka ekaado maalayacni, si shaqo tayo leh aan u qabto. Ma keenin ujeedo iyo qorshe guud oo cad, jiscin iyo hirgalin.

Waxaan soo warinaynaa 30kii daqiiqo, ayadoo lix daqiiqo oo ka mid ah la qabtay shaqo tayo leh, waa bartayda wajibuug. Haddii kalena halka saac.

Doodda aan isku haysto aa ah ma howshii Muraaqabada aan xoogga iskugu geeyaa ilaa ay noqoto waxaan nolol kala soo bixi karo? Waxa kalena ma iska dhaafaa?


Haddii aan saan sameeyo waxaan helaa waqti igu filan inaan si dhakhso ah ku dhameeyo iskorjoogtaynta. Waxaan kaloo heli karaa haddana inaan sii bilaabo Jamaaco muraaqabada udurusta, ilaa ay ka naqoto Jamaaco xarun leh oo aniga aan wado, nololna aan kala soo baxo.

Haddii aan taas xoogga saarana, laakiin waxoogaa waqti ah siiyo xirfad aan leeyahay oo ayadana dalab leh, iina sahlaysa inaan nolol kala soo baxo, waxaa dhacaysa inaan ka maarmo shaqooyin aan hadda qabto.

Kolaytaba in la shaqaysto si loo naalaado waa cows jiilaal.

Arintaan xalkeekada naga fisha.

Horta inaad haysid qaab aad daruuriyaadka ku heshid waa waajib, doorasho ma leh. Xirfadda muraaqabadana intaan lacag laga helin, waa in macalin laga noqdaa, lagana adkaadaa, bacdina dadka la baraa.

Muddo ay qaadanaysaa. Macno ku meel gaar ah waa lama huraan. Marka shaqada fidrada aan wadaynaa iyo talo gaddidda ka faliirinnta, si loo yareeyo ama meesha looga saaro xanuun iyo wixii la rabayna loo helo ama loo bursado.

Arinta waxay noqonaysaa arin qalab ama aalad u ah muraaqabada, marka mudnaanta waxaa leh tan dambe. Laakiin haddana waxaa la dhihi karaa ma kala dhacaan. Haddaan quutul daruuriga gacanta lagu dhigin barasho lama samayn karo. Marka waxay leeyihiin mudnaan is leg.

Sida caadiga ah 8 saacadood aa la galiyaa bursashada quutul duruuriga, kala barka inta la soo jeedo. Walow dadka qaarkiis ay dhahaan waa ka yartahay, haddana taas ka soo qaad.


Kala bar soo jeedka waxaan galinaayaa bursashada quutul duruuriga, inta kalena sidaan macalin uga noqon lahaa Aaladda la iskaga yareeyo ama la iskaga qaado xanuunka, laguna bursado farxadda dhow iyo midda dheer, ayadoo lagu kaabaayo waxyaabaha kale ay Diinta Islaamka tilmaamayso, sida salaadda, iyo sadaqada, taageeridda wanaagga iyo reebidda xumaanta iwm.



Isha sawirka: xawaash.com

Different Breathing Forms Emerge During Different States

Whoever meditates enough times, notes that different forms of breathing emerge at different times during the course of the meditation.

Less desire to exhale emerges as one exhales methodically, as I discussed before in the last post, inhalations mirroring exhalations kind of thing. This situation coincides with decreased pressure, that is one becomes more and more empty from pressures.

 

As one says mu inwardly, while exhaling in the four phases discussed in the previous post, to be methodical a little bit, as the author recommends, one may also add pressure to the mu, so that more pressure is placed on the lower abdomen. This appears to be what the author is suggesting, but I don't really understand it. Does one push the lower abdomen forward as one exhales while saying mu? It is not clear to me.

 

Saying Mu Silently Does Stress Lower Abdomen

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. But when feels this tension, it is unmistakable feel. It is there. Some scientific research shows that lower belly houses what they call the 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 stop. One also feels more stable at this time.


I conjecture that this, whatever it may turn urn out to be, and its likes, sprits or ego, or what have you, is sort of things that places 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, so that I contract the lower belly in four phases. In this way,each time I start the contraction in fresh way.

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

This methodical way hastens my ability to stop thoughts,and by implications empty myself from pressure, 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 all breathing activities mirror each other.

Muxuu Yahay Mu

Waa maxay Mu, waa eray Jabaanays ah macnihiisana wax ma jiraan. Ardaydaa la dhahaa muxuu yahay mu? Jawaabta ma aha sharaxaad ee waa dareen ama waayoaragnimo. Macalinka Jawaabta waa inaad dareensiisaa, waxaa taas ka horaysa inaad dareentid.

Adoo aamusan, oo carabka ku dhaganyahay dhabxanagga dheh mu, waxaan waa ka fiicanyihiin in la cuno waraabe, diintana kama hor imaanaayaan. Mu waa nafyi, diidmo, marka dhanka Diinta laga fiiriyo dhahaysa waxba ma jiraan marka laga reebo Eebe, inta kale asaga ay ka imaanaayaan, oo asal u ah, asaga ayna u dhammaanaayaan.


Markaad dhahdid mu culaab aa fuulaysa caloosha hoose. Tan wuxuu kuu sahlaysaa saan marar badan soo sheegnay inaad culaysyada ku soo koraaya iska tuurtid.

Neefsiga
Saan soo sheegnay, markaan neeffa saaraysid, murqaha caloosha ka riix, xudunta hoosteeda adoo u riixaayaa gadaal dhanka dhabarka. Waxaa fiican inaad riixitaankaan u qaybisid afar qaybood, afar riix, waxoogaa u dhaxeeyaan, waa adoo u nasanaaya oo kale.

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, bacdina sii daa, muhiimka waa inaad qaab joogtayso si aad culaabaha iskaga tuurtid.

Markaad tan dhameeyso, waxaan hawo qaataa shan mar, marka hore xudunta, saan soo sheegay farta saaraa, bacdina meel labo ilaa saddex suul ka hoosaysa xudunta aan faraha kale saaraa, bacdi neef aan qaataa dhalinaysa in caloosha hoose inay soo foocdo, bacdina waa soo riixaa inay soo foocdo, ama waa soo foociyaa. Arintaan 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 awoodi karaa inaan amin farobadan neef bixin. Tan waxay daliil u tahay inaad gaartay am u dhowdahay markaad marnaan lahayd, ama waxa Suufiyada dhahdo fana.

Qaabka loo Neefsado.

Bacdamaa aan ka soo sheekaynay qaabka la fadhiisto, haddana waxaan ka waramaa qaabka looneefsado.


Cadaadisyo badan oo laga yaabaa inay ku soo koraan waxaad iskaga dajin kartaa, adoo diiradda saara seddex suul meel ka hoosaysa xudunta.

Meeshaan waxaa la dhahaa waa guriga ruuxda. Deg meeshaan. Markaad meeshaan diiradda iska saartid, waxaad ka dareemaysaa culays. Culaysyada ku soo koraayana waxaa ku khasbaysaa inay meeshaas iska xaadiriyaan, bacdamaa meeshaas diiradda ay kuu saaranyahay.

Marka culaysyada jira oo dhan markay meeshaan tagaan saamayntooda waa mid fiican. Waxay kugu kalifaayaan inaad xasishid jir ahaan iyo maskax ahaan.


1- Marka hore, xudunta far saar, bacdina meel ka hoosaysa labo ilaa saddex suul diiradda saar, bacdina neef qaado, ogolow inay buuxsanto.

2- Bacdi Soo fooci caloosha hoose, adoo banaanka u riixaaya hawana ka buuxinaaya, waa meesha ka hoosaysa fartaada saaran xudunta, labo ilaa 3 suul. Shan mar tiri.

3- Bacdina caloosha hoose gadaal u riix afar mar, marba waxoogaa yar, adoo adeegsanaaya murqaha caloosha hoose, si aad u saartid hawada bixi karta iskaga bixisid

4- Bacdina horay waxaagaa yar hawada u sii daa, bacdina waxoogaa yar sug, haddana in kale sii day, ilaa afar u qaybi, sii daynta hawada.

Xusuuso, markaad rabtid inaad howo qaadatid ama sii daysid, si dagdag ah, ha celin ama ha hor istaagin. Wax fiican ma aha.

Markaan waxaa dhacaysa inaad baraarugytid. Marka dan haka galin wax dadka kale suubshaan, hana karaahsan, shaqadaada qabso, waxa meesha ku jirina si naxariis leh u run ah uga hadal.

Markaad si tartiib tartiib ah hawada u daysid, waxaad awood u helaysaa inaad cadaadisyo badan oo ku saaran inaad iska dajisid, buuqa maskaxdana joojisid.

Reflections on 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 the thought brings or comes with it some sort of pressure.

You may notice this, thought-pressure relations or emotion-pressure relations, during meditation. So that when you empty your mind from thoughts, you also empty your from pressures.

I will experiment to see if it has the same thought-controlling power as that of contracting abdominal muscles.

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

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

Once I manage to stop thoughts or empty myself, 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 after the stage that aims to stop wondering thoughts, by implications empty pressures.

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 a childhood habit, 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 my own experimentations on the matter since my childhood days .

Ila ku Qabashada hal Wax iyo Macaashkeeda

1- Isha ku qabo wax yar oo le eg ama ka yar saxar ama qurub, la mid ah midka laga arko marka qoraxda hayso dariishadaada, bacdina aad arki kartid shucaaca qoraxda, muhiim waxaa ah inaad wax yar Isha ku qabatid, aadna ka qaadin. Runtii arintaan waxay sahlaysaa inaad joojisid fikirka, sida uu fikirka u joogsado marka muruqyada caloosha la soo ururiyo, fiiri casharkaa sida loo Neefsado. Hadii hal meel fiirintaan lagu daro dhaqdhaqaaq la'aan, marka loo fariisto siyaabaha la soo sharaxay ama si u dhow, waxuu qofka heli karaa macaash tiro badan, oy ku jirto daganaansho, howl karnimo, miyir iwm.

Dadka qaarkiis indhaha waa xiran karaan haddii taas ay ku caawinayso inay cadaadisyo iska dajiyaan.

Tiri neeftaada adoo raacaaya siyaabaha aan soo magacdhabay. Arintaan mar kale waxay kuu sahlaysaa inaad iseberaysid, bacdina aad iska dajisid culaabyo tirobadan oo culaab kugu haayay. Sababta wuxuu leeyahay qoraaga waa culays fuulaaya caloosha hoose.

Xaaladda Muuwaynta markaad ku jirtid, inaad muu dhahdid, uma baahnid inaad tirisid ilaa tobon, laakiin ilaa saddex, bacdina dib u bilow waa ku filantahay, haddii kale oo kala raysa ku day.

Haddana waxaan galaynaa xaaladda labaad. Amintaan afka lagama neebsado, sankaa laga neebsadaa. Carabkana waa in dhabxanagga lagu qabto.

Bacdi markaas neefta bixinaysid dheh mu, ama waa iska sidaas markaad hawada saartid.

Neefsiga iyo Digtoonaanta

Tagitaanka furan, ama fanaa mudlaq, waa jaarjar ama kaarikeeyaha xuriyadda, xor laga noqonaayo cadaadisyada nafta, khaasatan kuwa aan fiicnayn ee kugu riixaaya xumaanta.

Waxaa jira labo digtoonaan ama dhiifoonaan. Mid waa diiradaysan tahay, sida qofka baabuurka wada oo hortiisa fiirinaaya, midna waa mid baahsan, waa qofka baabuurka wada, oo fiirinaaya gadaal iyo geesaha iyo meesha fog. Labadaan digtoonaan isku mid ma aha.

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 yeelanayaaya labada digtoonaan, inuu ka war haayo neef walba, tirsigana uu iloobin.

Taas waxaa la mid ah shaqada, inuu qofka shaqada mid walba uu digtoonaan siiyo, uuna iloobin waxa shaqo walba ay u adeegayso, si markaas uu iskaga ilaaliyo inuu waxaan loo baahnayn iska wadwado.
Sida caadiga markaan sidaan soo xusnay inuu neefsado, bacdina aan si fiican u tiriyo waxaa I gasha kalsooni ah inaan shaqo I xuraysa inaan qabsan karo.

Isha: opencanada.org

Absolute samadhi or fana is Charger of Freedom: Reflections onsamadhiand Labor

Absolute samadhi or absolute fana is charger of freedom.

Samadhi is a state in which one is still, serene, awake but not aware of space, time or causation. If people people are around him and speaking, he is not aware what they are saying not even hears them, except now and then.

If you have long remained in absolute samadhi, then you have charged yourself to be free from preoccupations that occur one after another, 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. You are now free to choose.

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.

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 and nothing else. I become more detailed oriented and yet see the bigger picture.

But then I am lost now and then either on minor details or on longer term issues, so that I am not present at this passing time. This happens again and again. To maintain both forms of attention one would need, it appears to me, an eternal vigilance, even so would be absorbed with this or that, now and then.

To overcome recurring preoccupations of some sort or another, one may work on mu, leading possibly to absolute samadhi, and thus gaining freedom to labor as one sees fit.

It is possible to deeply exhale all the expiratory reserve volume and expire slowly and thus first acquire that brilliant conditions of the consciousness that the author talks about and also get into samadhi. It may not be possible to enter into samadhi or enjoy a better consciousness, if one were to be moderately exhaling, due to different kinds of thoughts that may arise, enumerated by the author at the end of the chapter on Counting and Following the Breath.

The author cites a study that suggests a linkage between samadhi and alpha waves. Alpha waves are present when one is awake and yet relaxed, wakeful relaxation. This provides some sort of physiological basis of samadhi.

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 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.

Reflections on Practicing Mu
The author divides mu practices into three stages. The object of the first stage is to stop wandering thoughts.
Number of tools are recommended and they are enumerated below with some reflections added to them.

First, the author recommends breathing through the mouth as opposed through the nose. You do this by forcing the breath through your lips, which are at this time barely open. The reason being doing so places tension in the tanden and thus helps stop thoughts. Congruent with the author says, I found this method of breathing to be helpful in stopping various kinds of thoughts that work to occupy the center stage of the mind.

Second, the author recommends also saying mu inwardly while stressing the vocal cords. This also appears to place tension in the tanden and thus appears to help in stopping thoughts. Indeed, my experience tells me both are good tools useful in helping us stop thoughts and thus enjoy a break from the chattering box.

Of course, one has to still do normal abdominal inhalation, that is inflate the lower abdomen to inhale when below the horizon, and perform active abdominal inspiration, that is tense the lower abdomen, when one is above the horizon. This is reiteration of the two-phased inspiration, intended to prevent chest breathing and its oppressive chest pain.

This reiteration has significance to me because for sometime, I had a chest pain whose origin I knew not, thinking that I was somehow doing too much meditation practices and so on; perhabs  I may have sort of serious health problem and so on. However, after learning how to do the two-phased abdominal inspiration, I was able to save my self from what the author calls chest oppression. Moreover, the chest pain discouraged to me meditate, despite having ample time and desire to do so. I am very happy to have learned this method of inspiration. I am now able to meditate as long as I want to extinguish pressures and make myself empty.

When you do the two things mentioned above, you may notice strong tension in your tanden, a tension that you may have never experienced before. I certainly did.

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 inhalation. This also appears to be what is required to meditate as far the method proposed in this book is concerned. Saying one, two and so on helps whenever you exhale places, I noted, some tension in the tanden. I do this by saying the numbers 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 not inhaling while letting tanden inflate or tensing it to inflate.

The author recommends to simultaneously count and expire, I am referring to the second method. Having practiced this, I have faced the problem of losing the count as a result of thinking about something.

The solution to this problems the author says is to stop or almost stop breathing. It is true if you do this, after doing other recommendations such as posture and so on, one actually gains a capacity to control thoughts, in addition to emptying himself or nearly so of pressures. The problem of losing yourself in your thoughts goes hand in hand with moderate exhalations.

The two phased form of inspiration is not clear when it comes to counting inhalations only and passing exhalations. If one thinks two phased approach as normal abdominal inspiration, that is just letting inhalation of air inflate the lower abdomen, and active abdominal inspiration, that is tensing the lower abdomen, then such phased- approach is really helpful in preventing chest breathing .

As I stated earlier I really don't understand what is mean by chest breathing, but I do feel relief from chest pain and pressure when I inspire in the two-phased approach explicated above.

I also sometimes wander if the two-phased approach might be made into one approach, so that one inflates the lower abdomen by inhaling and tensing it simultaneously, rather than doing the same thing sequentially.

Having experiments on both, I have noticed that much of difference.

I prevent chest breathing, which I think I know by Its effect, is to place a finger on the navel, and then inflate the lower abdomen by inhaling and tensing sequentially.

For a while, I have practiced counting exhalations, letting inhalations pass without counting them. This did not lead me to anticipated fana or samadi. The author discusses about two forms of samadhi, absolute and positive samadhi, the former being the base of the latter and many others. My understanding of the author's exposition is that counting the breath leads to positive but not absolute samadhi.


Positive samadhi, in my experience, refers to the emergency of state of mind that is able to create delighting work.

The reason why the author calls this samadhi positive is not clear to me.