Shaikh Muhammad Rahim Bawa Muhaiyaddeen Library
Love Letters
To
My Children
-- "Your Latest Ones" --
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"Your Body" of "Your Chapter Outline" - Part B
of
"Your Chapter 01" Called "Rooms" in "Your House”
In
"Your New Bawa Book" Called "Your Prayer"
By
"Your Bawa Muhaiyaddeen" (Ral.) of "Your Life"
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"Your B-07"
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B-07 “Your Hunger” of “Your Soul's Searching” For “Your God” of
“Your Life” Must “Take Form” Within “Your Inner Body”.
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Go To "Your B-07-Plus"
When a person is hungry, he immediately starts searching for food.
There is “A Certain Kind of Awareness” that exists within him (That Does “That Kind of Work” For “Your Body” of “Your Life” - To Satisfy “Your Hunger” of “Your Body”).
In the same way that he searches for food when he is hungry, he should develop “Another Kind of Awareness” within "Your Life", he should develop “Another Kind of Awareness” within “His Body”, which Is “The Hunger” to "Search for God".
(That Is, “Another Kind of Awareness” within “His Body” Which Does “That Kind of Work” For “Your Life” of “Your Body”, For “Your Life” of “Your God” of “Your Life” - To Satisfy “Your Hunger” of “Your Soul” of “Your Life” of “Your Body”)
That “Other Kind of Awareness” must “Take Form” within him.
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08. Which Is “Another Kind” of “Your Bodily Awareness” Within
“Your Life” That Must “Take Form” Within “Your Body” of “Your Life”
a. As “Your Love” For “God”, As “Your Thirst” For “Your Oneness” of “Your God” of “Your Life”.
When a person is thirsty, he cries out,
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“Water! Water! Water! Water!”
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is that not so?
In the same way that he searches for water when he is thirsty, he must develop that love, that thirst for God.
Just as he has a thirst for water, the thirst for God should always be forming within his qalb. This should always be forming.
b. As “Your Eye” That Can “See God”
c. As “Your Iman” In “God”, As “Your Faith” In “Your God”,
And “Your Certitude” In “Your Faith” In “Your God”, And In
“Your Determination” To “Reach” In Truth “Your God” of “Your Life”.
Just as he needs his physical vision so that he can see, just as he says,
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“I need my eyes, I need my eyes,”
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and just as he protects those eyes, he must develop the eye that can see God, he must develop the certitude of the eye of ïmän. He must establish that faith.
d. As “Your State” that can give “Your Life” either “Your Happiness” or “Your Sorrow” is always with “Your Life”.
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09. “This” Is “Your Way” that “Your Life” must “Melt With Love” for
“Your God” of “Your Life”.
a. “Your Life” Must “Search For” What “Your Life” Wants”
The state that can give him either happiness or sorrow is always with him. He will search for what he wants, saying,
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“I want to be happy, I want to be happy.”
b. “This” Is “Your Way” that “Your Life” must “Melt With Love” for
“Your God” of “Your Life”, In Truth “Your Life” Must “Melt” With
“Your God’s Thoughts” of “Your God’s Oneness” of “Your Life”
This Is the way that he must melt with love for God.
c. In Truth “Your Search” For “Your Allah” By “Your Life” of “Your Alläh”, As
“I need Alläh, I need Alläh”,
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In Truth “Must Be Established” Within “Your Life”,
d. In Truth “That Striving” By “Your Life” of “Your Alläh” For “Your Alläh” of “Your Life”, To Reach “Your Alläh” of “Your Life”, In Truth
“Must Be Fashioned” In “Your Life”.
That search for Alläh,
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“I need Alläh, I need Alläh,”
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"Must Be Established", that "Striving" must "Be Fashioned".
e. Just As “Your Life” Now "Searches” for what “Your Mind” of
“Your Body” of “Your Life” Needs,
As
“I need wealth, I need wealth, I need wealth,”
f. In Truth “Your Life” Must “Now Search” for what “Your Soul” of
“Your Body” of “Your Life” Needs,
As,
“I need the wealth of grace, I need the wealth of grace.”
Just as he searches for what he needs,
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“I need wealth, I need wealth, I need wealth,”
g. "Your Life" must search for Alläh’s undiminishing wealth of the äkhirah, the kingdom of God.
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“I need the wealth of grace, I need the wealth of grace.”
h. "Your Divine Awareness" must be fashioned in "Your Qalb".
"Your Search for "Thi"s must be established.
As
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“I need Alläh’s qualities,
I need those qualities,
I need those qualities!”
I. Like that, for whatever "Your Life" intends from "Your Alläh",
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“I need Alläh’s qualities,
I need those qualities,
I need those qualities!”
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"Your Life" must search for "Those Qualities".
As
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“I must have those actions,
I must do that duty,
I must have Alläh’s qualities,
I must perform Alläh’s actions,
I must perform those actions,
I must perform those actions!”
j. "Your God’s Actions" should develop within "Your Life"
As
“I must have those actions,
I must do that duty,
I must have Alläh’s qualities,
I must perform Alläh’s actions,
I must perform those actions,
I must perform those actions!”
And
“I must establish that trust within me.”
k. "Your Life" must bring "Your Divine Feeling" and "Your Divine Awareness" into being within "Your Life".
As
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“I must establish that trust within me.”
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10. “Your Life” must establish “Your ‘ibädah” of “Your God” of “Your Life”, In Truth “Your Service” of “Your God” of “Your Life” To “Your God” of “Your Life”, Discarding “Everything Else” of “Your Life” That “Your Life” Now “Trusts” of “Your Life” And Now “Trusting” Only In “Your Allahu” of “Your Life”.
He must establish that ‘ibädah, that service to God, within him. He must discard whatever else he trusts and trust only in Allähu, “I must establish that trust within me.” He must bring that feeling and awareness into being within him.
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11. Realizing “What” In Truth “Must First Develop” Within “Your Life” For “Your True Prayer” of “Your Life” To “Automatically Start Up” Within “Your Life”.
a. In this way, with every intention, at every second, that awareness should be established within him.
b. “Your Feeling” and “Your Awareness” that “Your Life” should “Now Pray” To “Your Alläh” of “Your Life” should “Now Develop” within “Your Life”
c. “Your Thirst”, And “Your Search”,And “Your Love” (Oneness), And “Your Devotion”, And “Your Trust”, and “Your Wisdom” of “Your Life” of “Your God” of “Your Life” should “Now Develop within him.
“That Feeling” and “That Awareness” that “Your Life” should pray to Alläh should develop within him.
That thirst, that search, that love, that devotion, that trust, and that wisdom should develop within him.
Once that search develops, once that clarity develops, then certitude, faith, and determination will become firm.
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12. “Then” In Truth “Your True Prayer” of “Your Life”, of “Your Life” of “Your God” of “Your Life” will “Take Form” within “Your Life” = As Next “Your Automatic Permanent True Prayer” of “Your Life”
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As Now
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“Your One True Prayer”
of
“Your Shaikh Muhaiyaddeen” (Ral.) of “Your Life”
And
“Your Shaikh Muhammad Rahim Bawa Muhaiyaddeen” (Ral.)
of
“Your Life”
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As Now “One” For “Your Life”
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For “Your Life” of “Your God” of “Your Life”,
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if you like,
and that is for sure. Amen.
a. If “Your Faith” and “Your Certitude”, And “Your Determination” To Reach “Your God” of “Your Life” Flow Into “Your Life”, if “That Grows” in “Your Qalb” of “Your Life”, In “Your Innermost Heart” of “Your Life”, if “Your Determination” To Reach “Your God” of “Your Life”, Which is “Your ïmän” of “Your Life”, Becomes “Strong” In “Your Life”, “Then Your True Prayer” of “Your Life” Will “Form” within “Your Life”.
If that faith and certitude flow into him, if that grows in his qalb, if that determination which is ïmän becomes strong, then that prayer will form within him.
b. “Your ïmän” will be “Your Strength” of “Your True Prayer” of “Your Life”, and “It Will be” In Truth “Your support” for “Your True Search”. “It Will be” In Truth “Your Aid” to “Your True Awareness” of “Your Life”.
That ïmän will be the strength of his prayer, and it will be a support for his search. It will be an aid to that awareness.
c. When “Your State” of “Your True Awareness” and “Your True Faith” In God, And “Your ïmän” In “Your God” of “Your Life” is “Truly Established” In “Your Life”, In Truth “It Will Join” with “Your Life” And With “Your ävi”, With “Your True Spirit” of “Your Life”.
When that state of awareness and ïmän is established, it will join with his life and with his ävi, his spirit.
d. When “Your True Merging” of “Your Life” occurs, when “Your Rüh”, “Your Soul”, operates without “Your Life” being “Aware of It”, then “Your True Prayer” of “Your Life” will “Take Form” in “Your True Breath” of “Your Life”.
When that merging occurs, when the rüh, the soul, operates without his being aware of it, then that prayer will form in his breath.
e. “It Will Flow” In “Your Life” in “Your Same Way” that “Your Current” of “Your Life” Works In “Your Life”, Automatically, Then, “Your True Prayer” of “Your Life” In Truth “Will Work” by “Itself”, Automatically.
It will flow in the same way that a current works, automatically. That prayer will work by itself, automatically.
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13. “Your Current False/Illusory Prayer” of “Your Life”, of “Your Life” of “Your Mind” of “Your Life” = As Now “Your Current Personal Impermanent Prayer” of “Your Life”.
“Until This State” develops in “Your Life”:
1) until this longing develops within his body,
2) until this love develops within him,
3) until this awareness develops within him,
4)until this certitude develops within him,
“Your Prayer” will “Not Be Permanent”,
1) his connection will not be permanent,
2) and his determination will not be permanent.
“Until That State” develops,
“Then” it is:
1) these five times a day prayers,
2) these three times a day pujäs,
3) these mantras,
4) these other prayers,
5) these magics,
6) this yoga,
7) this charity,
8) this worship,
9) and this meditation
That “You Will Call Prayer”.
“You Will Consider” all of “These To Be Permanent”.
“All” of “Your Things” that are “Connected” to “Your Intentions”:
1) whatever Your Nafs" seeks,
2) whatever "Your Desire" seeks,
3) whatever "Your Mind" seeks,
4) whatever "Your Thoughts" seek,
5) and whatever "Your Arrogance, Karma, and Maya" seek.
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14. “Your True Nature” of “Your Current Personal Impermanent Prayer” of “Your Life”.
a. Are like “Going” To “Your Friend’s House” for “Your Social Visit”.
b. It is like “Visiting Each House”, and “Drinking” a cup of tea “There”.
c. When “You Do Your Prayers” In “This Way”, you should “Not Think” that “You Are Entering” In Truth “Your House” of “Your God” of “Your Life”.
When you do your prayers in this way, you should not think that you are entering the house of God.
d. “You Are Entering” In Truth “Your House” of “Your Elements” and “Your Intentions” of “Your Mind” of “Your Life”
You are entering the house of the elements and the intentions of the mind.
e. With “Your Thoughts” of “Your Mind”, In Truth “Your Life” Is “Visiting” All of “Your Things” of “Your Mind”.
With “Your Thoughts” of “Your Mind”, In Truth “Your Life” Is visiting:
1) Your elements,
2) Your nafs,
3) desires,
4) illusions,
5) the four hundred trillion ten thousand spirituals,
6) the ghosts,
7) animals,
8) satans, dogs, and foxes.
If you visit these forms, if they receive you, if you drink with them, and after that if you come to pray, then these forms will become your prayer.
If we go and visit:
1) with the forms that we make with the elements,
2) with the desires that make us happy,
3) with the things that the mind and desire seek,
4) with the things that earth seeks,
5) the things that fire seeks,
6) the things that air seeks,
7) and the things that ether seeks,
And if we go to pray taking these things with us, then it will be as if we are going on a holiday.
It will be as if we are going every day to see a friend, and to show our love for him.
All of these prayers are like this.
f. “These” are “Your Prayers” of “Your Mind”, In Truth “They” are like “Your Making” In Truth “Your Social Calls”.
These are the prayers of the mind, they are like making a social call.
There are certain celebrations that we observe. One day we have one kind of celebration, another day we have a different celebration. There are celebrations for high days and for low days. There are celebrations for New Years, there are celebrations for birthdays. There are birthdays for that person, birthdays for another person, birthdays for the prophets, celebrations for that day and this day. There is a birthday for us and a birthday for you.
We have celebrations like this, they are set for certain days and times.
There are prayers for the stars, the moon, the sun, and the fire.
All of these celebrations are the prayers of the elements, the intentions of the elements, our thoughts, the earth, the fire, the water, the air, and like this, the four hundred trillion ten thousand kinds of energies and cells.
We meet and speak with these forms and are happy. We praise these celebrations.
g. “Your Prayers” that “Your Life” Is “Now Doing” Is “Being Done” in “This Way” - Through “Your Thoughts” of “Your Mind” of “Your Life” Not Through “Your Divine Consciousness” of “Your God” of “Your Life”, Not Through “Your Shaikh Muhaiyaddeen” (Ral.) of “Your Life”.
The prayers that we are now doing are being done in this way.
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15. “All” of “Your Elements”, And “Your Demons”, And “Your Shaitäns”, And “Your Shaktis”, And “Your Miracles”, And “Your Mantras”, And “Your Demonic Forces”, And “Your Sittis”, As “Your Occult Powers”, That “Your Life” Is Now “Nurturing”, are Accompanying “Your Life” to “Your Prayers”.
All of the elements that we nurture are accompanying us to our prayers.
We take with us:
1) the demons that we have,
2) the shaitäns,
3) the seven shaktis of mind, desire, earth, fire, water, air, and ether,
4) the four hundred trillion ten thousand miracles and mantras,
5) the demonic forces,
6) and the sittis, the occult powers.
We take these with us when we pray.
It is the same as going to visit a friend.
a. When “Your True Awareness”, And “Your True Divine Consciousness” (Wisdom), and “Your True Yearning” For “Your God” of “Your Life” Look at “This”, They See “This State” As “Your Current Degraded State” of “Your Prayers”.
When true awareness, wisdom, and yearning look at this, they see this Degraded state.
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"There Is A Way" To "Worship Alläh".
There is a way to worship Alläh. It is like the example of the house that we spoke of earlier. You have to be alone, hungry, and awake. You must be alone, hungry, and awake, and join with God.
You must be One. Your prayer should have no duality. You must be alone, hungry, and awake, and you must merge with God. Then you will be worshipping God as God. This is the meaning. In this state it is necessary that you stay alone in that room, and worship there, by yourself.
There is such a huge world within us! We contain so many tens of millions of animals, dogs, foxes, people, donkeys, horses, vultures, eagles, and birds. We contain the sun, the moon, the stars, the clouds, lightning, thunder, angels, jinns, fairies, satan, torpor, darkness, arrogance, karma, maya, and like this, the intentions of the elements and the running of the elements, the intentions of the mind and the running of the mind, the earth and the desires and hypnotic fascinations of the earth, the flowing of the fluids and the flowing of attachments, the blood and the blood ties, and the relatives and relationships. Like this, we have taken on so many attachments, and it is with these intentions that we bow and prostrate in prayer. This is how we are now doing our prayers. We must remove these. We must find the way to worship God.
First, the yearning for God must develop within man’s body. Just as he searches for water when he is thirsty, the yearning, the thirst for God, must develop in his body. Awareness must join with his body. Once awareness has joined with his body, faith must join. When faith has joined, certitude must join. When certitude has joined, the plenitude called ïmän must join.
It is said that when hunger comes, the Ten Commandments will fly away. When hunger comes and we are searching for food, we will have the state where the Ten fly away. Like this, we must have the kind of hunger that searches for God. If a person, in his search for God, is to have the kind of hunger where the Ten do not fly away, then yearning, wisdom, feeling, awareness, clarity, and that faith must flow into his body. He must know that vanakkam. Just as a man is able to see when his eyes are open, he will be able to see God when his eye of wisdom is open. He will speak with God, he will merge with Him, and he will commune with Him. That eye will search for That.
This must be established within our body. This wisdom must be fashioned. Having fashioned this, then faith and determination, that ïmän must be established, it must become plenitude. So, if we can develop this state, then we will be able to understand the ways of prayer. First, this state must be established in our body. This search must form within us. Only if this is established will man have the intention to search for God, both in the night and in the day.
Precious jeweled lights of my eye, we must establish this state within our bodies. Following this, there will be so many hundreds of thousands upon thousands of things that we will need to understand—secret rooms, secret times. This can be done while we are living in the world, while we are living with God, and while we are living in the truth. We must stay in a specific place for each of the duties that we do in the world, we must be in that place. We must do each particular duty at its particular time and in its particular place. There is a time and place for that duty, for that work.
In this way, when one speaks with God, he must speak in the place where God is. When an ‘abd, a slave, speaks with God, then God will speak with that ‘abd. When God’s duty is done, then that is Duty. When God’s justice is done, then that is Justice. When prayer is prayed with God, then that is Prayer. When the service of God is done, then that is Service. This is the way that we should do our duty. Although we live with this body, we can perform so much duty.
It is like this. The kalimah4 is composed of twenty-four Arabic letters. The twenty-fourth then becomes the twenty-fifth. The twenty-four letters of the kalimah form our body. The twenty-fifth letter is the soul. The twenty-four can be seen, but the one letter which is the soul cannot be seen. The twenty-sixth letter is wisdom, and the twenty-seventh letter is the Nür, Light — resplendence. That is the day we meet the Light.
The night of the twenty-sixth letter, when wisdom comes, will be the Night of Power, Qadr.5 After the twenty-sixth night, when the twenty-seventh day is dawning, when përarivu, divine luminous wisdom, appears, when that Qutbiyyah6 appears, when that Light comes down to us, when the Light of the Qutbiyyah descends, then that is called the Lailatul-Qadr; it is called Qadr. When that becomes the twenty-seventh, that resplendence is called the Nür. Alläh and the Qutbiyyah merge together, that Light joins with the body. When both the Qutbiyyah and Alläh join together, when that Qutbiyyah, the Light that is wisdom, Alläh, and the Nür, the Nürus-sämäwäti, join together, then that is when the twenty-sixth letter becomes the twenty-seventh. They become one. The twenty-eighth letter is amäväsi, darkness, torpor.
If man can merge with God, if wisdom and the Qutbiyyah become one with God, then that will be plenitude. The body will have been destroyed. The body that has been destroyed is darkness, it is creation. After that, the world appears dark to man. When man has merged with God, the world remains dark. That is amäväsi, the twenty-eighth letter, AdamÆ. If AdamÆ becomes light, the earth remains as earth. The earth is darkness, and AdamÆ becomes light, plenitude.
We are that. When, through our prayers, what is plenitude joins with Alläh, then the earth of AdamÆ will stay as the earth and the world will continue to function, creation will continue on. The one who has reached that station (of plenitude)7 stays with God and the world stays where it is, creation continues. What has appeared continues to exist, while the one who has reached that station stays as plenitude.
Like this, there are twenty-eight letters that make up this house of the body. This cage is comprised of twenty-eight letters. One letter represents birth. That is amäväsi, darkness, torpor. That is creation: it is arrogance, karma, and maya. This maya, arrogance, and karma are connected to the body. That is earth. Earth, fire, water, air, ether, mind, and desire, that is what takes rebirths. The other is plenitude. One who sees the twenty-seventh, which is plenitude, will have discarded birth. If he has not seen the twenty-seventh, he will be born again. He will again become AdamÆ, and he will take another birth. Then the world and torpor will come. In this way he will become prey to tens of millions upon millions of births. We must understand this.
Precious jeweled lights of my eye, we need to realize this. We must know the methods of prayer. We must know what vanakkam is and we must know what toluhai is. We must climb up, step by step. Generally speaking, it is easy to climb. It is not difficult. There is not much distance between God and man. The distance is the world that is the mind. If we can cross this world that is the mind, then we can see the grace that is the kingdom of God, and God. This world of the mind is the distance that exists between God and man. This must be crossed. If we can transcend this, then we will see that God and we live in the same place.
This is the mind. If we cross this mind, then the qalb becomes a flower, a qalb-pu, it becomes a flower garden. God is the fragrance in that flower garden. He is the fragrance in the flowers. When we enter that garden, that fragrance will immediately develop within us. That kingdom is His kingdom, and all of the flowers there have that fragrance. Wherever you look, the flowers have that fragrance.
Your qalb will take in that perfume; that flower of the qalb-pu, will accept that perfume. So, you will be joined with Him, enjoying the fragrance. That fragrance, that perfume will forever be intermingled with you.
Like that, when the qalb-pu accepts that fragrance, then that fragrance and that beauty will join with man, they will join with his qalb. That is God’s kingdom. When the flower and the scent intermingle, then the flower becomes fragrant. This is how the qalb and God merge. God is the fragrance of that flower, the perfume of that qalb. The qalb and God are intermingled, the flower and the fragrance are intermingled. They are never separate.
Therefore, to cross the mind, there are four hundred trillion ten thousand spiritual veils that we must cross. These shaktis are present.
To cross the mind, we must first transcend these shaktis. Then we can cross the mind. These shaktis are the mind-people, the armies, the attachments, the forces, sittis, cells, viruses, energies, baktis, and miracles. There are many shaktis like this—mantras, tantras, and prayers. We must transcend all of these and go beyond. Once we have crossed the mind, it will become very easy.
We must reflect upon this with wisdom. Think about this, my precious children, jeweled lights of my eye. We must discover the way to pray. We must develop the thirst that wants to find the way to worship God. Then wherever we are, we will be able to pray.
We will never get tired, we will never forget. It will not be like going to meet a friend in a certain place and then returning home; we will not meet with God in the same way that we meet with someone else.
God said to MosesÆ, “One who sees Me will not commit any faults in the world.” One who sees God once will not commit any faults in the world. This is what God told MosesÆ. The one who has seen God will not commit any faults in the world. The one who has seen God will remain as God and will not commit any faults, he will do God’s duty. God told this to MosesÆ.
Like this, if we can speak to God once, then hell and the world will leave us, they will die. That is vanakkam. If we are able to see God even once, then hell, desire, the mind, and the world will die. This is how MosesÆ died on turshshanam mountain, on shï-nai mountain.8 When you say “MosesÆ died,” it means that his mind and desire died. After that, GabrielÆ had to revive him. When MosesÆ was revived, God said, “You are wearing slippers made from the skin of a dead donkey. Did you not put on the donkey’s skin upon which satan rides? Remove those slippers and become pure!”
The skin of the donkey upon which satan rides is now covering us. When Moses’Æ mind and desire died, God spoke to him and gave him the Ten Commandments. This body which is the skin of the donkey must die. It was the body of the mind and desire of MosesÆ that died. After that the elements were revived, and God gave MosesÆ the Ten Commandments. God said, “Rise up, Moses!”
Therefore, we must remove these slippers of mind, desire, and satan’s qualities that we are wearing, and climb the turshshanam mountain of the mind. What is this turshshanam mountain? Man’s Evil and differences.
Shï-nai is the dog of desire that must be discarded. It is not the mountain that is in (the Sinai Peninsula). There is a shï-nai mountain within you, a mountain of the dog that is desire, the turshshanam mountain. It causes divisions, commits vicious acts, murders others, shows differences, and creates fanaticism. This is turshshanam—evil. It is the turshshanam mountain that shows differences. It is the shï-nai mountain, the mountain of the dog of desire. You must go above this mind. You must go beyond this dog, this shï-nai mountain of the mind. The mind is the shï-nai mountain, the mind is the turshshanam mountain. You must cross this mind and go beyond, God said to MosesÆ,
“Climb up, climb up, come up.
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Cross over this mountain and come.”
Once he travelled above that mind, MosesÆ met God.
MuhammadÒ crossed the seventy thousand veils, he crossed the mind. He crossed the seventy thousand veils and the eighteen thousand worlds. Having transcended all of these worlds, he arrived at the dhät, the essence of Alläh that is the Nür, and spoke to Alläh. He crossed all of these and spoke to Him. That was the mi‘räj, where MuhammadÒ met Alläh and spoke to Him directly.
Like that, we must understand what needs to be crossed so that we too can meet God. This mind must die so that we can meet and speak with that Treasure that never dies. We must be reborn. This body, this mind, and this desire must change, and with God’s qualities, the Light must be born. These must die and that must be born. Once this mind and desire, these thoughts, earth, fire, water, air, ether, arrogance, karma, and maya die, then God’s qualities, God’s actions, God’s Light, and God’s plenitude must be born. That form must be born. Once that is born, the wahy, the revelations, will come.
God said,
“Moses, rise up!”
and then gave him the Ten Commandments. At a later time, God addressed MuhammadÒ,
“Muhammad, come here!
Cross over everything and come!
Cross these veils and come!”
He said,
“Cross the mind and come.”
There, God gave instructions to MuhammadÒ. He gave him the explanations about toluhai, He gave the explanations about vanakkam, He gave the explanations about his ummah, his followers, He gave the explanations about hell, and He gave the explanations about heaven. He told MuhammadÒ everything.
Therefore, each one of us must come to that place and hear God’s words. We must hear the wahy. To be reborn does not mean that you die, it means that this body of Light is born. One is Light and one is birth. You must take the form that is Light. You must discard the form that is the mind and take the form that is Light. If you take that, you will see.
This is the way we need to pray. Then we will be able t0 hear the wahy, we will be able to hear the sound of God, and we will be able to hear the word of God. This is the state in which we can do this.
Therefore, precious jeweled lights of my eye, we must think about this. Please strive in this way to pray God’s prayer. Please try. Ämïn.
Alläh is the One who is sufficient for all. May He give us His plenitude. May He give us all of His explanations. Ämïn, ämïn, ämïn.
As-salämu ‘alaikum wa rahmatullähi wa barakätahu, may the peace, the beneficence, and the blessings of God be upon you!
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Footnotes:
1 Bawa MuhaiyaddeenÚ often used English words in unusual ways. For the sake of clarity, these words have been italicized.
2 vanakkam (T) Prayer, worship.
3 toluhai (T) Prayer, worship; most often refers to the formal five-times prayer in Isläm.
4 kalimah (A) Kalimah is used by M. R. Bawa MuhaiyaddeenÚ to refer to several different phrases. In most contexts it either is the statement, lä iläha illAlläh, Muhammadur-Rasülulläh, or the dhikr, lä iläha illAlläh. If twenty-four letters are mentioned it is the former. However, it may also refer to the dhikr used by specific prophets, or the series of statements he referred to as the Five Kalimahs, which include the shahädah. Literally, a word, phrase, or short sentence.
5 Qadr, Lailatul-Qadr (A) The Night of Power or Destiny. Lailatul-Qadr is the night the entire Qur’än was revealed to Prophet MuhammadÒ.
6 Qutbiyyah (A) The state of pahut arivu, divine analytic wisdom, the sixth level of wisdom that explains the truth of God to the wisdom of the human soul.
7 The editors put words or phrases in parentheses when they are inferred, but not literally said by Bawa MuhaiyaddeenÚ; these words have been added for clarification purposes.
8 turshshanam mountain (malai) (T) The mountain of the evil qualities of the mind. Evil, wickedness, lewdness. Bawa MuhaiyaddeenÚ is punning on the Arabic word for Mount Sinai, Türus-sïnä’, where MosesÆ received the Ten Commandments.
Shï-nai mountain (Sanskrit & Tamil) is also a pun on Mount Sinai. Shï is an interjection of contempt and disgust. Nai means dog. “Get away, dog!”
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