2012, ET, DISCLOSURE, UFO,TIME TRAVEL, MARS, HAARP, POLE SHIFT, ALIENS, AWAKENING

SUFISM
HOME | ABOUT US | Mission Statement | CORE VALUES | ALIENSHIFT | HOPE | RADIATION | MAYAN CALENDAR | KABBALLAH | POLE SHIFT NEWS | VANGA | ALIENEVENT VIDEOs | POLE SHIFT | TIME TRAVEL | SHIFT OF 2012 | 2012 VIDEO | Al Bielek | ESOTERIC | NOSTRADAMUS | Dulce | BLUE BLOOD | Dan Burisch | AREA 51 | PI- 45 | ROBERT DEAN | JORDAN MAXWELL | MONTAUK | HAARP | STARGATES | PROPHECY | Rules of Contact | ALEX COLLIER | SHADOW GOV | Chi Energy | AMERICA | WWIII | MJ 12, PI 40 | Dalai LAMA | SINGULARITY | ISLAMIC UFOLOGY | ALIENS in Quran | MIRACLES | TOP GUN | Pineal Gland | DR, DEAGLE | 2012 | Camelot | EBE | LEO ZAGAMI | Pleiadean ET | HOT UFO PICs | NIBIRU | ANSWERS | MARS | RUSSIA | Brazil ALIENSHIFT | ARABIA | MAYAN | Astroid | ALTERNATIVE 3 | PHILADELPHIA | MARS Pictures | Pleiadian 1-6 | Pleiadian 7-12 | William Cooper | JOHN LEAR | ET CONTACT NOTES | UFO VIDEOS | ET types | JESUS | TALMUD | JESUS IN ISLAM | SUFISM | QURAN | 99 | RUMI | RUMI LIVES | RUMI | SUFI Dance | SUBMISSION | MECCA VIDEOs | SUFI VIDEOs | SPIRITUAL | Ibn Arabi | FUSUS AL HIKAM | ALCHEMY | SUFI MASTERS | IMAM MAHDI | Human History | MECCA | SECRETS | AUDIO BIBLE | AKASHIC | UFO PICTURES | UFO VIDEOS | STARSHIP | ALIEN PICTURES | ALIEN RACES | Lacerta | OVNI VIDEOS | ET Gallery | THE ALIEN | ET TEACHING | CRACK THE CODE | ANTI CHRIST | Antichrist in Bible | CROP CIRCLES | HOLLOW EARTH | CLONING | RUSSIA | CHINA | IRAN | John Lear | MY HEART | MY LIFE | Pleaidean Ptaah | ET Messages | CERN LHC | MY GOD | EGYPT | AKHENATON | PERSIA | AMERICA | STARGATE | TESLA | EDGAR CAYCE | HALL OF FAME | YASIN | FAITH | CODE | KARMA | Ali | Pandora's Box | ALIEN SCRAPS | Connecting Point | MASNAVI | METATRON | DRUNVALO | KRYON | OPEN YOUR EYES | Kuthumi | The Everlasting | TALL WHITE | New Messages | MICHAEL | WALK-IN | HOPI | ARCTURUS | ORION | Ascension | HATONN | Philip Schneider | Channelling | ST.Germain | WHO YOU ARE | SETH SPEAKS | 7 ET Messages | ASCENSION | Happiness | ASCENSION | 11:11 | Prayer | CONTACT | DONATE NOW

Once someone asked me what the relation between Sufism and Aliens is.

 

I told him that the grand master of all Sufis, Prophets and saints Melchizedek (Khezer the green one or some believe Drumvalo) who is always alive walking the Earth and the one who when Moses asked GOD who has more wisdom on Earth and God arranged them to meet so that Melchizedek can teach Moses wisdom.

 

He is an ET from a very high dimension may be 7th or 8th dimensional level when we are at 3rd. Also all Prophets of old had a UFO visitation and time travel by Elohim.

 

The message of ET is for ever a guide for Man.

Going back to Sufism which is the message of Love (without Love mankind would have been Robotic Cybernetic). It make us closer to the ET entity (not Grays but highly evolved beings), a universal Love for all universe as connected one.

 

David FARMAN

Leader

ALIENSHIFT

Path of Wisdom

 

 

 

SUFISM



What makes the Sufi? Purity of heart;
Not the patched mantle and the lust perverse
Of those vile earth-bound men who steal his name.
He in all dregs discerns the essence pure:
In hardship ease, in tribulation joy.
The phantom sentries, who with batons drawn
Guard Beauty's palace-gate and curtained bower,
Give way before him, unafraid he passes,
And showing the King's arrow, enters in.


inayatpic1.jpg

 
 
 
 

I saw my Lord with the eye of the heart. I said: Who art Thou?

He answered:

 Thou.  

 

DERVISH777.jpg

 
 
 
 
 
 
 
 
RUMI

700 Years of  RUMI's Pure Love,
Burning tree of  Life,
His poems called Masnavi

wd_mevlana.jpeg

Mowlana Jalaludin Rumi
1207-1273
 

As waves upon my head the circling curl,

So in the sacred dance weave ye and whirl.

Dance then, O heart, a whirling circle be.

Burn in this flame - is not the candle He?

 

 
WHISPERS OF LOVE

Lover whispers to my ear,
"Better to be a prey than a hunter.
Make yourself My fool.
Stop trying to be the sun and become a speck!
Dwell at My door and be homeless.
Don't pretend to be a candle, be a moth,
so you may taste the savor of Life
and know the power hidden in serving."

sufism.jpg

 
 
 

The Lament of the reed-flute is a symbol of the soul's sorrow
at being parted from the Divine Beloved.

LISTEN to this reed, how it makes complaint, telling a tale of separation: 'Ever since I was cut off from my reed-bed, men and women all have lamented my bewailing. I want a breast torn asunder by severance, that I may fully declare the agony of yearning. Every one who is sundered far from his origin longs to recapture the time when he was united with it. In every company I have poured forth my lament, I have consorted alike with the miserable and the happy: each became my friend out of his own surmise, none sought to discover the secret in my heart. My secret indeed is not remote from my lament, but eye and ear lack the light to perceive it. Body is not veiled from soul, nor soul from body, yet to no many is leave given to see the soul.'

This cry of the reed is fire, it is not wind; whoever possesses not this fire, let him be naught! It is the surge of love that bubbles in the wine. The reed is the true companion of everyone parted from a fried: its melodies have rent the veils shrouding our hearts. Whoever saw poison and antidote in one the like of the reed? Whoever saw sympathiser and yearner in one the like of the reed? The reed tells the history of the blood-bespattered way, it tells the stories of Majnun's hopeless passion. Only the senseless is intimate with the mysteries of this Sense; only the heedful ear can buy what the tongue retails. Untimely the days have grown in our tribulation; burning sorrows have travelled along with all our days; yet if our days have all departed, bid them be gone - it matters not; only do Thou abide, O Thou incomparably holy! Whoever is not a fish is soon satiated with His water; he who lacks his daily bread, for him the day is very long. None that is inexperienced comprehends the state of the ripe, wherefore my words must be short; and now, farewell!

                                                              Rumi

 
 
 
If it was not for SUFIS then Pure Love
 would have Died on the Earth!
                           S.R.Farman

konya05.jpeg

konya03.jpeg

 
 
 
 
 
 
Greatest Sufi Master of all times

 
 
 
 

IBN EL-ARABI

Mohiuddin ibn El-Arabi (1165-1240) is one of the great Sufis of the Middle Ages whose life and writings are shown nowadays to have deeply penetrated the thought of East and West alike. He was known to the Arabs as Sheikh El-Akbar, 'the Greatest Sheikh', and to the Christian West by a direct translation of this title: 'Doctor Maximus'. He died in the thirteenth century.

 

When Came the Title?

Jafar the son of Yahya of Lisbon determined to find the Sufi 'Teacher of the Age', and he travelled to Mecca as a young man to seek him. There he met a mysterious stranger, a man in a green robe, who said to him before any word had been spoken:
'You seek the Greatest Sheikh, Teacher of the Age. But you seek him in the East, when he is in the West. And there is another thing which is incorrect in your seeking.'
He sent Jafar back to Andalusia, to find the man he named-Mohiudin, son on El-Arabi, of the tribe of Hatim-Tai. 'He is the Greatest Sheikh.'
Telling nobody why he sought him, Jafar found the Tai family in Murcia and inquired for their son. He found that he had actually been in Lisbon when Jafar set off on his travels. Finally he traced him to Seville.
'There,' said a cleric, 'is Mohiudin.' He pointed to a mere schoolboy, carrying a book on the Traditions, who was at that moment hurrying from a lecture-hall.
Jafar was confused, but stopped the boy and said:
'Who is the Greatest Teacher?'
'I need time to answer that question', said the other.
'Art thou the only Mohiudin, son of El-Arabi, of the Tribe of Tai? asked Jafar.
'I am he.'
'Then I have no need of thee.'
Thirty years later in Aleppo, he found himself entering the lecture-hall of the Greatest Sheikh, Mohiudin ibn El-Arabi, of the tribe of Tai. Mohiudin saw him as he entered, and spoke:
'Now that I am ready to answer the question you put to me, there is no need to put it at all. Thirty years ago, Jafar, thou hadst no need of me. Hat thou still no need of me? The Green One spoke of something wrong in thy seeking. It was time and place.'
Jafar son of Yahya became one of the foremost disciples of El-Arabi.

The Vision at Mosul

A Seeker well versed in inducing significant inner experiences still suffered from the difficulty of interpreting them constructively. He applied to the great sheikh Ibn El-Arabi for guidance about a dream which had deeply disturbed him when he was at Mosul, in Iraq.

He had seen the sublime Master Maaruf of Karkh as if seated in the middle of the fire of hell. How could the exalted Maaruf be in hell?

What he lacked was the perception of his own state. Ibn El-Arabi, from his understanding of the Seeker's inner self and its rawness, realized that the essentials were seeing Maaruf surrounded by fire. The fire was explained by the undeveloped part of the mind as something within which the great Maaruf was trapped. Its real meaning was a barrier between the state of Maaruf and the state of the Seeker.

If the Seeker wanted to reach a state of being equivalent to that of Maaruf, the realm of attainment signified by the figure of Maaruf, he would have to pass through a realm symbolized in the vision by an encircling fire.

Through this interpretation the Seeker was able to understand his situation and to address himself to what he had still to experience.

This mistake had been in supposing that a picture of Maaruf was Maaruf, that a fire was hell-fire. It is not only the impression (Naqsh) but the correct picturing of the impression, the art which is called Tasvir (the giving of meaning to a picture), which is the function of the Rightly Guided Ones.

The Three Forms of Knowledge

Ibn El-Arabi of Spain instructed his followers in this most ancient dictum:

There are three forms of knowledge. The first is intellectual knowledge, which is in fact only information and the collection of facts, and the use of these to arrive at further intellectual concepts. This is intellectualism.

Second comes the knowledge of states, which included both emotional feeling and strange states of being in which man thinks that he has perceived something supreme but cannot avail himself of it. This is emotionalism.

Third comes real knowledge, which is called the Knowledge of Reality. In this form, man can perceive what is right, what is true, beyond the boundaries of thought and sense. Scholastics and scientists concentrate upon the first form of knowledge. Emotionalists and experientialists use the second form. Others use the two combined, or either one alternatively.

But the people who attain to truth are those who know how to connect themselves with the reality which lies beyond both these forms of knowledge. These are the real Sufis, the Dervishes who have Attained.

Truth

She has confused all the learned of Islam,
Everyone who has studied the Psalms,
Every Jewish Rabbi,
Every Christian priest.

A Higher Love

The ordinary lover adores a secondary phenomenon. I love the Real.

The Special Love

As the full moon appears from the night, so appears
her face amid the tresses.

From sorrow comes the perception of her: the eyes
crying on the cheek; life the black narcissus
Shedding tears upon a rose.

More beauties are silenced: her fair quality is
overwhelming.

Even to think of her harms her subtlety (thought is
Too coarse a thing to perceive her). If this be
So, how can she correctly be seen by such a clumsy
organ as the eye?

Her fleeting wonder eludes thought.
She is beyond the spectrum of sight.

When description tried to explain her, she overcame it.
Whenever such an attempt is made, description is
put to flight.

Because it is trying to circumscribe.

If someone seeking her lowers his aspirations (to
Feel in terms of ordinary love),
-there are always others who will not do so.

Attainments of a Teacher

People think that a Sheikh should show miracles and manifest illumination. The requirement in a teacher, however, is only that he should possess all that the disciple needs.

The Face of Religion

Now I am called the shepherd of the desert gazelles,
Now a Christian monk,
Now a Zoroastrian,
The Beloved is Three, yet One:
Just as the three are in reality one.


My Heart Can Take on Any Appearance.

My heart can take on any appearance. The heart varies in accordance whit variations of the innermost consciousness. It may appear in form as a gazelle meadow, a monkish cloister, an idol-temple, a pilgrim Kaaba, the tablets of the Torah for certain science, the bequest of the leaves of the Koran.

My duty is the debt of Love. I accept freely and willingly whatever burden is placed upon me. Love is as the love of lovers, except that instead of loving the phenomenon, I love the Essential. That religion, that duty, is mine, and is my faith. A purpose of human love is to demonstrate ultimate, real love. This is the love which is conscious. The other is that which makes man unconscious of himself.

Study by Analogy

It is related that Ibn El-Arabi refused to talk in philosophical language with anyone, however ignorant or however learned. And yet people seemed to benefit from keeping compay with him. He took people on expeditions, gave them meals, entertained them with talk on hundred topics.

Someone aked him: 'How can you teach when you never seem to speak of teaching?'

Ibn El-Arabi said: 'It is by analogy:' And he told this parable.

A man once buried some money for security under a certain tree. When he came back for it, it was gone. Someone had laid bare the roots and borne away the gold.

He went to a sage and told him his trouble, saying: 'I am sure that there is no hope of finding my treasure.' The sage told him to come back after a few days.

In the mean time the sage called upon all the physicians of town, and asked them whether they had prescribed the root of a certain tree as a medicine for anyone. One of them had, for one of his patients.

The sage called this man, and soon found out that it was he who had the money. He took possession of it and returned it to its rightful owner.

'In a similar manner,' said Ibn El-Arabi, 'I find out what is the real intent of the disciple, and how he can learn. And I teach him.'


The Man who Knows

The Sufi who knows the Ultimate Truth acts and speaks in a manner which takes into consideration the understanding, limitations and dominant concealed prejudices of his audience.

To the Sufi, worship means knowledge. Through knowledge he attains sight.

The Sufi abandons the tree 'I's. He does not say 'for me', 'with me', or 'my property'. He must not attribute anything to himself.

Something is hidden in an unworthy shell. We seek lesser objects, needless of the prize of unlimited value.

The capacity of interpretation means that one can easily read something said by a wise man in two totally opposite manners.

 

Straying from the Path

Whoever strays form the Sufi Code will in no way attain to anything worthwhile; even though he acquire a public reputation which resounds to the heavens.

 

 
 
 
 
 

Al Hallaj Mystic and Martyr 

Al Hallaj was a legendary Iranian Sufi master who

 

lived in  between 858 - 922 AD.  Al Hallaj was one

 

of the earliest Sufi masters, he lead his life as a

 

dervish wanderer, he would often go into trans

 

where he felt one with all the creation, existence,

 

with God. 

He once said "Ana al-haqq" ("I am the Truth"--i.e.,

 

God), something people at the time found offensive

 

and could not understand, because of that. Al Hallaj

 

was persecuted and found guilty of heresy. He

 

found an unfortunate and brutal death. Al Hallaj

 

before put to death said:

Now stands no more between Truth and me
Or reasoned demonstration,
Or proof of revelation;
Now, brightly blazing full, Truth's lumination
Each flickering, lesser light.

Al Hallaj inspired many subsequent Sufi mystics

 

including Rumi. Here are two poems where Rumi

 

talks about al Hallaj, following is al Hallaj's poem on

 

God.

 

 

The Sunrise Ruby

In the early morning hour,
just before dawn, lover and beloved wake
and take a drink of water.

She ask, "Do you love me or yourself more?
Really, tell the absolute truth."

He says, "Theres nothing left of me.
Im like a ruby held up to the sunrise.
Is it still a stone, or a world
made of redness? It has no resistance
to sunlight."

This is how Hallaj said, I am God,
and told the truth!

The ruby and the sunrise are one.
Be courageous and discipline yourself.

Completely become hearing and ear,
and wear this sun-ruby as an earring.

Work. Keep digging your well.
Dont think about getting off from work.
Water is there somewhere.

Submit to a daily practice.
Your loyalty to that
is a ring on the door.

Keep knocking, and the joy inside
will eventually open a window
and look out to see whos there.


 
HALLAJ

Hallaj said what he said and went to the origin
through the hoe in the scaffold.

I cut a cap's worth of cloth from his robe,
and it swamped over me from head to foot.

Years ago, I broke a bunch of roses
from the top of his wall. A torn from that 
is still in my palm working deeper.

From Hallaj, I learned to hunt ions,
but I became something hungrier than a lion.

I was a frisky colt. He broke me
with a quiet hand on the side of my head.

A person comes to him naked. It's cold.
There's a fur coat floating in the river.

"Jump in and get it," he says.
You dive in. You reach for the coat.
It reaches for you.

It's a live bear that has fallen in upstream,
drifting with the current.

"How long does it take!" Hallaj yells from the bank.
"Don't wait," you answer. "This coat
has decided to wear me home!"

A little part of a story, a hint.
Do you need long sermons on Hallaj!

 

Al Hallaj  says about God:

"Before" does not outstrip Him,
"after" does not interrupt Him
"of" does not vie with Him for precedence
"from" does not accord with Him
"to" does not join with Him
"in" does not inhabit Him
"when" does not stop Him
"if" does not consult with Him
"over" does not overshadow
Him "under" does not support Him
"opposite" does not face Him
"with" does not press Him
"behind" does not limit Him
"previous" does not display Him
"after" does not cause Him to pass away
"all" does not unite Him
"is" does not bring Him into being
"is not" does not deprive Him from Being.
Concealment does not veil Him
His pre-existence preceded time,
His being preceded non-being,
His eternity preceded limit.
If thou sayest 'when',
His existing has outstripped time;
If thou sayest 'before', before is after Him;
If thou sayest 'he', 'h' and 'e' are His creation;
If thou sayest 'how', His essence is veiled from description;
If thou sayest 'where', His being preceded space;
If thou sayest 'ipseity' (ma huwa),
His ipseity (huwiwah) is apart from things.
Other than He cannot
be qualified by two (opposite) qualities at
one time; yet With Him they do not create opposition.
He is hidden in His manifestation,
manifest in His concealing.
He is outward and inward,
near and far; and in this respect He is
removed beyond the resemblance of creation.
He acts without contact,
instructs without meeting,
guides without pointing.
Desires do not conflict with Him,
thoughts do not mingle with Him:
His essence is without qualification (takyeef),
His action without effort (takleef).

 
 
 
 

O Friend! we are near you in friendship,
Wherever you set foot, we prostrate ourselves like earth.
How is it permissible, in the religion of love,
That we should see your Creation and neglect to see You?

That Friend brought me up with great care and attention;
He sewed me a garment from skin and veins.
The body is like a cloak and my heart in it like a mystic,
The world is like a monastery and He is my Guide.

Seek knowledge which unravels mysteries
Before your life comes to close
Give up that non-existence which looks like existence,
Seek that Existence which looks like non-existence!

There is a world outside Islam and Disbelief,
We are enamoured of the atmosphere therein.
The mystic lays down his head when he reaches there.
There is neither Islam nor Disbelief in this place.

Whenever I prostrate my head He is the one to whom I bow;
In six directions or outside the six, he is the one I worship.
The garden, the rose, the nightingale, music and the beauteous maiden
Are a mere excuse and He alone is the real object.

 
 

PIR VILAYAT INAYAT KHAN
Courtesy of the Sufi Order                              

sufiwings.gif

pirvilayat2.jpeg