Downloadable files:

Breathing Practices

Centering Practices

Allah'huma Darood

Prayers with Movements

Triangle

Heart with Wings

Downloadable PDF’s & Image

SAADIA VISITS.jpeg

March 13,1969 to Saadia from SAM.pdf

NARADA ENLIGHTENED

Allah'huma Darood-Shabda-2

Practice received from Murshid Sam:

Recite - can be done kneeling, head down on the ground for the first part,

YA ALLAH - In Love, reverence and humility I (we) surrender to Thee, and to Thee alone,

then raising up with arms outstretched upwards

and Thou dost raise us Spiritually.

Daily recitation of the Prajna Pramita Hridaya Sutra (downloadable pdf here)

RAMNAM - OM SRI RAM JAI RAM JAI JAI RAM

1. one practice was to sing the mantra

2. another was to recite it very quickly

Murshid Sam emphasized walking practice:

Center Walk

Wazifa Walks

Planetary Walks

Tassawuri Walks (of the Masters Saints and Prophets and our teachers)

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Practice received from Pir Moineddin:

starting at the crown center, and then third eye, throat, heart, solar plexus, belly, sphincter

repeat 7 or 11 times in each center

YA QUDDUS

the from down to up in each center

repeat 7 or 11 times

YA NUR

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Naturally we would need to study the whole book, Physicians of the Heart to begin to grasp the alchemy of each of the 99 and more Beautiful Names but here are a few favorites:

Subhanallah, Alhamdulillah, Allahu Akbar

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There is wisdom in daily reciting a wazifa for strength

examples:

YA QADIR ~ YA MUQTADIR, to connect with your Purpose

YA MATIN, - for steadiness, rhythm

YA QAHHAR, to get the juices flowing

YA JABBAR, Mending fractured existence

YA DHAL JELALI WAL IKRAM connecting Power and beauty

and my favorite which I recite daily:

YA QAWIYY invokes the innate Strength before the notion of being the doer, before the notion of I arises, so it is helpful in unseating the ego, pride and self thought. YA AZIZ, invokes a strength that arises out of the experience of the innate preciousness of Being, so it helps overcome lack of self-worth.

YA QAWIYY -u- YA AZIZ

53. Ya Qawiyy (yaa QA-weeyy)

Al-Qawiyy is overpowering strength. Its omnipotent power persists through all the possible permutations of temporal being. Al-Qawiyy is the strength to overcome the impulse of self-expression. It is the strength to not use the power that we feel is ready to burst forth from within us.

Realizing al-Qawiyy allows us to overcome the feeling of always being the doer, or active controlling agent, in every situation. A physical form of the root means to completely empty out one’s house.

Al-Qawiyy’s power is strong enough to overcome the superego, the lusts, and the desires. Al-Qawiyy is in command of the commanding self, a self that is very primitive and adamant. It disarms the commanding self so that human beings can see that all personal power is the result of the real power that is coming from the divine source.

In addition, recitation of Ya Qawiyy is an antidote for those who feel that they have to be in control. Control issues in the personality often stem from fear of death, and al-Qawiyy can be experienced as a pathway for conquering the fear of death.

8. Ya 'Aziz (yaa 'a-ZEEZ)

Al-'Aziz is a kind of divine strength or power that is beyond the dualism of praise and blame. It is the strength that naturally flows from intrinsic, essential worth. The power of al-'Aziz is sweet, and it actually carries an inner meaning of sweetness. It also means precious and rare, like a baby eagle among birds.

The strength of al-'Aziz is the power of God itself. It is the true worth, utmost dignity, and strength that manifests directly from God, without an intermediary. It can be contemplated in the incredible precious value of the human soul. Invocation of Ya 'Aziz brings freedom without limitations and is a remedy for our experience of being powerless and under great restraint due to restrictions that maybe real or imagined.

Repetition of Ya 'Aziz is also an important remedy for the common human experience of feeling undervalued and worthless. Al-'Aziz is the marriage of strength and self-worth.

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another wonderful pair

YA QUDDUS YA JAMI

Ya Quddus (yaa ḳud-DOOS)

Al-Quddus is the ever-purifying one. It requires us to take leave of what we cling to in order to experience intimate union. Al-Quddus allows the spiritual traveler to transcend the lower self and keep going toward the one. Al-Quddus is a force that constantly cleanses us from the conceptual mind and its differentiations. It is continuously purifying our experience of the world through inward intimacy and union with the absolute.

A variation of the root of this name means to return home to one's village. Al-Quddus is always purifying and always distancing, in the sense of leaving behind the ephemeral to go fully into the eternal. What is constantly moving toward Allah is al-Quddus. The union given by al-Quddus is one of continually becoming the eternal reality. See Ya Jami, which is its opposite name, especially when viewed in the context of divine ecstasy.

Al Quddus suggests the process of the goldsmith purifying the dross to have only gold remain.

Al-Jami has the quality of gathering everything together into a whole, and al-Quddus has the quality of leaving behind everything but the essence. They appear as opposites. Sobriety enters after ecstasy is experienced.

Ya Jami' (yaa JAA-mi)

Al-Jami is the gatherer. It means to come back together, to bring all the parts into a whole. Al-Jami is to return home, to return to the real self. It is a constant process of becoming reconnected with wholeness. It is sometimes called the grand synthesis, the joining of all joinings. Al-Quddus is an opposite of al-Jami, especially when viewed in the context of divine ecstasy. Through al-Quddus you are continuously purifying yourself of remnants of the nafs.

The two pathways of realization complement each other. Al-Quddus offers purification of nafs, while al-Jami' offers integration of the various aspects of nafs. Classically these paths would be called the via negativa and the via positiva. When all the aspects of the nafs begin to gather together, through the action of al-Jami, a quality of ecstasy enters.

As this continues, the nafs begins to merge with the ruh, or soul. It is an ecstatic union. Then, varying aspects of the higher self or soul manifest into the lower self, or nafs, and reintegrate. With al-Quddus, sobriety enters after the ecstasy of union. To receive great benefit from these names, we recommend invoking Ya Quddus and Ya Jami together.

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for profound healing of inner wounds

YA RA'UF ~ YA RAHIM (yaa ra-ʻOOF) (yaa ra-ḤEEM)

Ya Ra'uf is a quiet, gentle in-dwelling love that nevertheless actively penetrates to the deepest and most profound place. It goes right to the essence of being human, and it helps to heal the crucial problem of our narcissistic self-identification with our perceived deficiencies and shortcomings.

Ya Rahim is the inner element of divine love, which penetrates into the depth of all beings and all things.

Ya Raʼuf is an invocation of quiet, gentle, profound love. One of the ways to understand ar-Raʼuf is to compare it to ar-Rahim, with which it is close in meaning. Nine of the 11 times that ar-Raʼuf occurs in the Qurʼan, it is paired with ar-Rahim to describe Allah. These divine names are close in meaning, but the sound-code embedded in the Arabic language helps to distinguish them. The sound-code makes ar-Rahim omnipresent; it spreads into every particular thing without exception. It has a very immanent quality. The sound-code for ar- Raʼuf reveals it to be a kind of love that emphasizes a deep, deep penetration into the core of being, into essence.

So Ya Ra'uf touches the deepest wounds there are. It goes to the place within you where there are sensitive hurts and wounds that you have lived your whole life defending from being touched. But this simple love can reach it. It is so quiet that it can penetrate the armor. It is even subtler than what we generally understand by compassion. It is a gentle perfume.

Ya Rahim is an antidote for beings who feel abandoned by God and who badly need to feel the healing activity of divine love reaching them deeply within.

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to open the way, the flow:

YA WAHHAB ~ YA RAZZAQ ~ YA FATTAH

16. Ya Wahhab (yaa wah-HAAB)

Al-Wahhab gives divine blessings continually and universally. It is a flow that is without disruption and which is freely given without any expectation of return. It is the one who constantly refreshes. There is no restraint based on scarcity, as its source is super-abundant. A form from the same root, mawhibah, is a cloud that rains freely on everything. Another form, mawhoob, is a child or any blessing given to you by God.

By invoking Ya Wahhab you become identified with a stream flowing continuously from the divine source, and everything you need in life is already fully present and flowing in that stream. It is closely related to Ya Razzaq (17) and Ya Fattah (18). In the sound code of the Arabic language, all three share a form that conveys continuous activity.

There is a developmental aspect in considering these three Names together. Al-Wahhab is the free rain that is given to all. Ar-Razzaq is the water that flows into irrigation ditches. Al-Fattah is all the fruit you harvest from all the trees you've irrigated. In other words, Al-Wahhab is a free gift; ar-Razzaq offers the means for achieving abundance; al-Fattah is the continuing action of all that will be accomplished.

17. Ya Razzaq (yaa raz-ZAAḲ)

Ar-Razzaq is the one who continuously provides the means for each of us to get what we need for our daily sustenance, our bread and butter. The noun rizq, formed from its root, means a gift of blessing from which all can benefit. The adage "The bounty of the dates can be seen at the bottom of the well" illustrates the meaning of ar-Razzaq. If you make use of the water of the well and draw it up and irrigate your palm trees every day, you will get the dates.

There are endless opportunities to benefit from the divine gifts that are offered by ar-Razzaq, and endless ways to make them available to others. Ar-Razzaq is also seen in a person's openness to receive divine provenance. The word al-arzaaq means "endless gifts." The truly endless gifts are the gifts of rahma: compassion, mercy, and love. The one who always gives these gifts has an infinite supply in treasure houses of infinite love.

18. Ya Fattah (yaa fat-TAAḤ)

Al-Fattah means both to begin and to open. Through it you begin to open your heart to the infinite possibilities of the divine presence. With al-Fattah, the opening is continuous. It is an enlightenment that keeps happening. Al-Fattah brings great power to clear the way of obstacles and open the path of your life for success. It is the one who opens the heart to love and ecstasy.

Al-Fattah means to open something with something else, a key. It is the key to opening the heart to Allah, the key to finding the God within. Reciting Ya Fattah is a very powerful practice because, even in the midst of despair, it brings the possibility of awakening to love and ecstasy. Its activity in us is opening up the veils of darkness over the heart to uncover the light within. Al-Fattah is the continuous action of all that will be accomplished. Invocation of Ya Fattah sets up the dynamic of going deeper and deeper in the process of opening.

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Downloadable files:

On the Performance of Zikr

Githa_Dhyana.pdf

Bowl of Saki for 21 April.pdf

Roshi Nyogen Senzaki-Lecture on Meditation.pdf

Sound File:

The Divine Breath, Samuel Lewis

Two Videos on YouTube:

1. Understanding the Zikr of Hazrat Inayat Khan Through an Introduction to Raga - Part I - Pir Shabda

2. Understanding the Zikr of Hazrat Inayat Khan Through an Introduction to Raga - Part II - Pir Shabda

Books on Amazon:

1. The Other Shore: A New Translation of the Heart Sutra with Commentaries: Nhat Hanh, Thich

2. The Essence of the Heart Sutra: The Dalai Lama's Heart of Wisdom Teachings

YA MALIK ~ YA MALIKAL MULK

3. Ya Malik (yaa MA-lik)

The quality of al-Malik is to hold everything in the universe in the hands of the one and only being. It is an all-inclusive and majestic embrace. The word for angel, malak, is closely related to this name. Angels are made of light and are held in the hands of Allah. The light of al-Malik holds the inner essence of each and every thing. Each thing's essence never leaves this majestic embrace and never returns to it because it is permanently rooted in it. Ya Malik, thus experienced as holding everything's essence in the inner world, is naturally paired in repetition with Ya Malikal-Mulk (83), the majestic force that holds all outer forms.

By combining the two Names in repetition, you are brought to a balanced confidence in heaven and earth. Invocation of Ya Malik, Ya Malikal-Mulk is an antidote for all who feel abandoned and don't believe they belong anywhere. A person in this condition is constantly negating the reality of inner majesty or denying the reality of outer majesty. The recitation of these two related Names as a pair is also useful for those who do not feel entitled to possess things and who are afraid of the grossness of the material realm.

83. Ya Malikal-Mulk (yaa MAA-li-kal-MULK)

Malikul-Mulk expresses that each and every manifestation in the universe completely depends on being held by God. Malikul-Mulk describes permanence in the midst of change. Things (mulk) are always in flux-coming and going, strong and weak. They are transient. Even though the world has this appearance, invocation of Ya Malikal-Mulk brings the realization that all manifestation never leaves the hands of Allah. In accord with Arabic grammar, when using "Ya" we say Ya Malikal-Mulk; without the "Ya" the name is slightly different: we say Malikul-Mulk.

Both elements of the Name, malik and mulk, derive from the same root-malaka-which means to hold in the hands. Calling on this divine quality is like reaching down into the stream of time and grasping eternal essence in its majesty. It is king and controller. Invocation of Ya Malikal-Mulk helps you overcome the dichotomy that arises from how you may be perceived by others because, from the perspective of this divine Name, whether you are viewed as high or low is irrelevant.

Repetition of Ya Malikal-Mulk is especially recommended for all who, because of lack of intimacy in their family experience, are hesitant to trust relationships with people. It is also a remedy for all who are afraid to fully engage in this world because of its coarseness. See Ya Malik (3), with which we recommend it be paired in recitation.