Reflections on 3-5th stages of meditation

As one meditates, one might enter fana or samadhi. As he comes out of it, one will notice that he is now able to focus on a single task and get work done. The author of Zen Training Methods and Philosophy call this positive samadhi. It is essentially a capacity to focus on a task in a single minded fashion.

He, therefore, wishes now to make this state a norm rather than an exception so that he may become more effective person. This constitutes the third stage of the meditative practices.

As one comes out of fana, one will have an opportunity to look back  to fana and learn more about it, for it represents another dimension of existence that is  different from the ordinary forms of existence. There is wide range of discussion regarding what this existence is. He or she will have an occasion to participate in these discussions given his or her own experience of what this existence is. This stage constitutes the fourth stage of the meditation practices.

One notices the capacity to focus has decaying quality so that it peaks right after fana or samadhi, and then gradually moves towards zero. Presently, to focus again on a single task in single minded fashion, one has to enter fana or samadhi and then come back to focus. Realization of this constitutes the fifth stage of the meditation.

Xarunta saddexaad ee muraaqabada oo lagu noqday

Xarunta saddexaad ee safarka, haddaan gadaal ugu noqono, waxaaloo arki karaa inay tahay aminta qofka ku waayo aragoobo fana, bacdina markow ka soo baxo waxow qofka dareemaayaa awood ow u leeyahay inuu isxukumo, bacidna waxow doorto si liishaaman ow u qabsado min bilow ilaa dhammaad.

Marka arintaan qofka ow arko waxaa la dhahaa waxow himbirirqsaday naftii ow raadinaayay. Meeshaan waxaa ka cad safarka yoolkiisa inuu yahay qofka inuu is xukumo, bacdi si ow qabsado waxow doorto inow qabsado, bacidna ow saas uga fakado inay duruufaha iyo naftiisa iska wadwado.

Aadamiga waa Khaliifkii Ilaahay ee adduunka marka asagaa isxukumaaya, laakiin waxaa jira wadooyin loo jeexay, ay tahay inuu qaado.Asagayna maslaxo ugu jirtaa. Waa iska diidi karaa hadduu rabo, laakiin waxa ka dhasha asagaa garabka u dhiganaaya.

Qofka marka naftaan raaliyada ah aa u xasilaysa, bacidna waxow awood u helaa inuu doorto waxow rabo inow suubsho, bacidna waa suubiinaa Naftiisa waxay noqonaysaa rabaayad, intii ay xumaanta amri lahayd, hadda waxay amraysaa wanaagga. Waxay amraysaa, bacidna ay u suubinaysaa waxow rabay inow  suubsado. Tan iskama dhacayso, ee waa inuu naftaan la tabo baro. Tanna amin iyo dhabaradayg ay u baahantahay.

Darajadada koowaad iyo labaad ee wadada oo lagu noqday

Qofka wuxuu arkaa mararka qaarkood inuu is xukumin. Wuxuu leeyahay waxaas aan samaynaa, bacidna wax kale ow samaynaa. Ama wuxuu dareemaa inay wax ka maqanyihiin. Bacdi waxaa laga yaabaa inuu salaadda si fiican u tukado, marka tan aa ka reebaysa xumaanta iyo waxa la inkiro. Dadka qaarkood tan waa ku filantahay.

Quraanka waa daawo, haddana dad waxaa jira ow ku filnayn oo raadsanaaya daawo kale oo ka raadsanaaya dadaan Muslim ahayn. Lama dhihi karo war ma waxaad leedihiin Quraanka nagu ma filna? Waayo kuligeen dhakhtar aan u tagnaa.

Dad kale kuma filna. Marka waxay galaayaan goobgoob. Tan waa wajiga koowaad ee safarka.

Bacdi waxay ku dayaaayaan muraaqabo.

Salaadda bacdi waxy ku daraayaan muraaqabada ama yoogada aan ka hor imaanayn Diint Islaaamka, bal la mid ah tii Nabiga suubiyay markuu ku jiray Buurtii Qaaru Xiraa. Bacdi waxay arkaayaan inuu jiro madax ay ka warqabin oo shaqadiisa iska wata raadkiisa. Bacdi waxay ku qancaanyaan hadday wadadaan ku socdaan inay aakhirka isxukumi karaan.
Tan waa darajadada labaad.

The first and second stage of the way revisited

The first stage is when one notices something is missing or one realizes he says something but does something else on constant basis and thus lacks of self-control. He may therefore try different things to see if he or she can gain some degree of self-control. This is the first stage of the journey.

He or she may practice yoga or meditation to see If this helps.

As he or she studies and practices meditation or muraqabah, he sees many signs that convince him that this path will lead him to his desired end. He, therefore, persists on it. This is the second stage.

He notices another dimension of the mind working side by side with his or her ordinary mind. He may be fond of saying unconscious mind determines behavior but his understanding of this sentence at this time is purely conceptual, not experiential.

The final stage of the journey

The last stage of the journey is return to society after spending sometime on a state in which one was not aware what it was but upon reflection on its final stages, one will be able to know what It is, though that may take sometime.

In any case. He or she brings boon to the world. Having found a way to do so, one shall bring more boon In the years to come.

This concludes the journey.

Cagta Saar Wadada Dhexe.

Dhanka dareenka aan u iishaa, marka waxaan ahay bashaash. Dad badan waxay is dhahaan ku kor socda. Marka waxaan bartay inaan dadka yac iska dhaho sida aan yac isku dhaho markaan arko anoo isku xadgudbaaya, sida aniga oo koob markaan miiska saaraayo ku dhufta, bacdina sawaxan abuura.

Dadku asal ahaan waa hal naf.

Waa saas oo kale dhanka ilhaamka iyo dareemayaasha, isdhexjoogga iyo banaan aadowga iyo go'aan adayga iyo baarbaarowga.

Baadigoobka waa wadada Dhexe.

Go'aan laawanimo waa u iishaa, marka dhanka go'aan qaadashada aan ku jimicsadaa si aan wadada cad cagta u saaro. Saas oo kale waxaan la taaban karin, dhanka wax la taaban karo, kalyaalenimo dhanka bulshaawanimada.


Qofka markaan wuxuu cagta saaray wadada dhexe, wuxuu u nugulyahay inuu mar walba qaado wadada dhexe. Naftiisa markaan waxay noqotay rabbaayad.

Darajadaa lixaad, waa tan shanaad oo kale, qofka wadada dhex oo wado rasmi ah noqotay.

Qofka markow fakiraayo, oo sheeko madaxiisa ay ka socoto,markow fakirayn isku mid ma aha.

Yoolka muraaqabada waa xukumidda fikirka ama waxa ka socda madaxaaga. Amin waxaa jirta dhacaysa oo fikir jirin, madaxaagana wuxuu noqonaa eber. Amintaan waa darajada sagaalaad. Walow runtii ay ahayn maxaa dhacay dheh wadada cad inaad cagta saartid, waa tan dhexee, waxaa dowr shariif ah ka ciyaaray fakir la'aanta oo ka dhalatay muraaqabada. Haddana waxaa la dhihi karaa wa darajo ka mid ah darajooyinka ay naawilaan socotada.

Dialectics

I Incline towards feeling as opposed towards thinking, hence towards, ideally speaking, too much kindness as opposed too much toughness. I generally practice toughness to hit the middle road, but then I supervise myself to decide which side shall I incline towards.

The same applies also to staying within instead of going out, to intuiting instead of sensing as well as probing for options instead of judging.

It is clear to me now that this method of working with opposite tendencies to orient yourself is really it. I shall, therefore, work with this system, known as in some circles, as the dialectical system. It is able to map the dualistic world and yet do the same for the world that transcends.

The self that we are after could be seen as the self that transcends the dualistic nature of existence and subsequently takes the middle path, that is neither this or that, but both and more.


Relevant individuals develop habits of taking the middle path. The habit of persistently taking one extreme or another has now been lost. This constitutes the fifth state along the path, as mentioned in Zen Training: Methods and Philosophy.

The 6th state is very much the same of the fifth state, not much of a difference. This state suggests the seeker now takes the path to return to home and this for now ends one phase of his journey.


The seventh state could be seen as a state in which relevant person becomes the middle path itself, wasat, so that there is no difference between the two.The difference between the person and the path is no more. They become one.


To me the 9th and 10th stage of the seeker represent two phases of the meditation practices.

The first phase is when thoughts stop as a result of stilling the body and breathing as suggested in Zen Training Methods and Philosophy, other ways may have similar effect but they did not work for me. Body is motionless and thoughts have long ceased to occur.

The second stage is stage when is not aware of anything.


Some Sufis say the seeker is now traveling in God. Others say he or she is now united with the original self. If God is conceived as something beyond the category of the thought, something that cannot be perceived, then one is already located beyond thought, and thus the Sufi thesis appears to be logically plausible. From emotional point of view, one or some delight in this journey and its omission from the discussion, to suit the tastes of scientific minded folks, omits the most exciting element in the journey.

Viewing that which falls beyond category of thought as something positive, in fact as the greatest of all things, is if nothing else self-fulfilling, and thus good.

Law of attraction is an epitome of optimism and it works because by expecting the best one is left with no option but to cause it, because there is no free lunch, so that the best follows efforts. Even if this conception of the mystery of the universe is mistaken, still that it has great utilitarian value and it also represents our best judgment, and it is, therefore, good.

Numerous crimes has been committed In the name of God, and thus some advocates complete renunciation of this concept. This is like saying weapons have been used to commit crimes, let us get rid of them. They have also been used to serve the cause of peace and liberty. The blame ought to be placed where it is due.

Fourth stage of the way

Some times, I find myself doing what I chose to do with single minded focus. I find no distractions appealing. I enjoy doing what I know is best for me. I clean and organize my room, for instance, with delight. This is the self that I have been after, I say to myself.

The feel is not that much of different from a person who chewed khat or things of that nature. I also noticed the emergency of similar state when I come up with inspiring ideas that are able to solve some of the challenges that I face.

Other times, I notice not doing what I think I ought to do and I do what I know I ought to not do it. At this stage, I have lost it. I have to once again meditate to get it and so on.

I fluctuate between having it and losing it.

Darajada Afaraad ee Dariiqada

Waxaan samay aan is leeyahay, haddana wax kale aan suubinaa.

Mararka qaarkood laakiin waxaan leeyahay waxaas aan suubinaa, bacidna waa suubinaa. Amintaas waxay dhacdaa markaan muraaqabada si raysa u dhamaysto.

Marka waxaan galay darajadada afaraad.
Haddana, waxaan ku noqonaa, iswaygii, bacidna waxaan arkaa anoo wada waxaan dan iigu jirin ayadoo dan badan Iga fakanayso.

Stages of self-realization.

As he or she studies and practices meditation or muraqabah, he sees many signs that convince him that this path will lead him to his desired end. He, therefore, persists on it. This is the second stage. He notices another dimension of the mind is operative. He may be fond of saying unconscious mind determines behavior. His understanding of this sentence is at this time purely conceptual, not experiential.

He is analogous to an eye that searches itself. It never sees itself, except by way of reflection. In any case, as his search develops, he gains glimpse of the self in which he was after. This is the third stage.

I once upon time took a bus in Kenya and then I noted a woman who appeared to me as if she was speaking to someone, that someone, I suspected was me, the one that I searched for a long time. I was busy at the time on something.


In playful manner I asked the woman whom she speaking to! She said she was speaking to her friend, but the friend said he had no clue as to what she was saying.

It appeared to me someone was asking her out and she was saying no, thanks.

The person whom she was talking to, in retrospect, was the self that I was after. This self appears to be smart.

There is also another self that opposes this self. For a long time, I have yielded to this one as opposed to the one that is smarter and much more useful relative to the goals that I cherished.

I saw this clearly in a dream where I met plenty of women who were my type in a restaurant located in a part of Mogadishu where I grew up.

Someone behind me said, choose one, another one said don't. I obeyed the command of the latter. I can also recall doing the same thing while I was awake, not one time or twice but doing that on consistent basis. Guess its implications. The negating self was present, the affirmative one was absent. I was, therefore, searching the affirmative one. Generally speaking, argument ensues when I obey the negating self.

I later learned not to obey the negating self blindly, but to test both hypothesis to see which one is more congruent with facts. I acted as a scientist, thereby acting while conflicted.


As long as one remains indifferent to the outcome, maintains an objective standpoint, one is likely to arrive at conclusions supported by the available evidence.

I also compare this self to the self that just does what is relevant at any moment In the first second or so. As I reflect on its acts, I never cease to be amazed by the sheer intellect the act implies.

In some cases though, I am amazed by the sheer foolishness, it implies.

This becomes clear when one reflects on it, but the mistakes that it makes are interesting.

In any case, one ought to improve it. The quest, therefore, from this point of view, would be self-development.

This is probably what Is meant when the Skywalker was told to use the force by letting it go.

The force represents, one can imagine, the highest and most complete form of this self.

Modern people in search of themselves

A man enjoying all that modern life offers, states that there is something missing. He embarks on a journey to find that thing. What he searches, it appears to me, is himself.

He is analogous to an eye that searches itself. It never sees itself, except by way of reflection. In any case, he sees signs that suggest himself. This is the second stage. I once upon took a bus in Kenya and then I noted a woman who it appeared to me was speaking to someone, that someone, I suspected was me, the one that searched for a long time. In playful manner I asked the woman whom was she speaking to! She said she said she was speaking to her friend, but the friend said he had no clue as to what she was talking about. It appeared to me someone was asking her out and she was saying no, thanks. The person whom she was talking to, in retrospect, was the self that I wished to realize. This self appears to know what needs to be done at any point in time.

There is also another self that opposes this self. For a long time, I have yielded to this one as opposed to the one that was smarter and much more useful to the goals that I cherished.

I

Qof wax ka maqanyihiin iyo Dariiqada Suufiyada

Ninka hadda ka hor la fadhiya marwo qurux badan, raashin iyo cabitaan tiro badan, meel raaxo jooga, aa wuxuu dhahay waxaa Iga maqan. Amintaan waxaa la dhahaa bilowga baadigoobka. Suufiyada waxay dhahaan waa dariiqo doon.

Bacdi wuxuu bilaabaa, ma dhahnaa, inuu muraaqabeeyo. Wuxuu bacdi arkaa astooyin tusaaya in wadiiqadaan ow ku gaaro karo waxa ka maqan.

Darajadaada saddexaad qofka waxow himbiririqsanaa waxow raadinaayay.

Darajadada afaraad qofka waa qabanaa, laakiin waa ka fakfakanaysaa.

Darajada shanaad waa u xasilaysaa, bacdi waa kor dagaa.

Darajada lixaad gurigiisa ow ku tagaa ama waa ku dan garaa.

Darajada 7aad adiga iyo waxaad abadi goobaysay waxaad noqoteen hal.

Darajada sideedaad, adigana saad muraaqabada ugu jirtid waa
Iswaynaysaa.


Darajada sagaalaad, waa soo noqonaysaa, adoo markaan sawir ka haysta meeshaad ka timid.

Waxaad ku baraarugaysaa dabayl socota, shimbiro heesaaya iwm.


Darajada 10aad, qofka bulshadiisa ow iska dhexgalaa, asagoo leh waxba igama galin, haddana bulshada u qabanaayo wuxuu awoodo.