Forum Klix.ba

Nurudin wrote:bismillah..
ja sam mislio odgovoriti na to o Hidru , odnosno prenijeti šta sam čuo itd ali je bilo traženo lično NAŠE viđenje ali i tu je greška i pogreška jer ti ne možeš znati ako ti Allah neda znanje , a ako ti On dadne , pa kako ćeš reći da je to tvoje, odakle ti obraz toliki?
Dakle ja nisam znao , a sad znam pa ću i reći ali to što znam nije moje lično, jer da jeste odmah bi to rekao (eto me ko Ekrem Jevrić )
Zato se i inače čeka na odgovor, pa ako ti se da GOVORI a ako neda , možeš ti da pričaš priče drugih ili da izmišljaš ali u tome nema pravog znanja i nikoga to ne zanima. To se tako radi , to čekanje, po sunnetu Resulullaha , kao kad su Jevreji dolazili pa ga pitali , a on nije odgovarao dok mu se čisti odgovor ne spusti , čisto viđenje , bez ikakve sumnje u ono što govori
Sad ću ti reći kako je meni došlo da vidim i tebe (prenosnik) i sebe i generalno svijet . Ne pripisujem sebi ništa nadnaravno da se razumijemo nego ne znam kako bi drugačije objasnio to o čemu pričam, a nisam MISLIO uopće o tome nego je samo dolazilo
Hidr je dakle mudrost , pa kad Musa a.s. kreće u potragu to je sejri-suluk i tačno je da su dva mora zahir i batin , pa kad su prešli granicu nisu ZNALI jer skriveno se ne spoznaje UMOM već ti dođe znak gdje je mjesto sastajanja. Tako je riba iskočila u more, a mrtva bila. Znači desilo se nešto čudnovato i riba je oživjela ili kako kaže hz.Rumi "u meni je žedna riba" (žedna čega. ? potraži) . Mladić koji je nosio to je VIDIO ali nije htio da kaže jer ga je šejtan vesvesama zaveo , rekao mu "de bolan ne pričaj to, ismijaće te " ...a to je bio znak
Taj sluga koji nosi prtljagu sa hranom, postoji i u nama, a oni koji putuju moraju ga poslati nazad , kao što je i Musa .a.s učinio a sastao se sa Hidrom na mjetu gdje je riba ili Ruh pokzaoa prve znakove ruhanijeta..
Pa su krenuli tim morem , Musa sa svojim vodičem Hidrom, pa je Hidr oštetio brod, a brod je naša nefsu levvama. Povrijedio nam Hidr ego, proburazio ga ...a hz.Rumi kaže "rana je mjesto kroz koje svijetlo ulazi u nas" . Ta nas je rana spasila od kralja šejtana Iblisa , koji otima sve brodove na tom putu osim onih oštećenih
Musa , kao ni mi, nije mogao da ćuti na tu "nepravdu"
Slijedeći stepen je mulhima -duša nadahnuta , odnosno nije tu još prisutan stepen nego halovi . Halovi opijanja duhovnim stanjima, halovi folklora, rituala , jedna vrsta ludosti , dječaštva sejri suluka. Tu se isto pada ako se ne "ubije" to dijete . Ostaneš na nivou dijeteta sa igračkama, koje glumi igra uloge "mame, tate " ...ili sufije . Ovo neću dalje pričati jer to boli ljude koji su na tome, iako to dijete treba "ubiti" ako si mudar, ako slušaš hazreti Hidra

Kao što duhovni putnik -arif, prolazi tim putem, i cijelo čovječanstvo isto evoluira i kreće se , ponavalja greške i ide ponovo i ponovo dok ne skonta
da ovo dijete sa igračkama koje se zabavlja NE MOŽE BITI MEVLA jer ono nema mudrosti samo se zabavlja u tvome gradu-tijelu , a kad PORASTE činiće zulum čak i svojim roditeljima , odnosno čovječanstvu koje je starije od njega . Ali nećemo pričati o drugima, već o sebi, pa ću reći da je primjer kod muslimana, odličan primjer tog djeteta koje se nije u startu ubilo , jeste ISIL koji sad čini zulum i neposlušan je roditeljima, kao što se navodi u odgovoru hazreti Hidra , kasnije kad je Musa užasnut takvim "ubistvom dijeteta" , zatražio odgovor
Što se tiče ISILA nisu oni krivi za sebe jer djeca ne znaju ništa , ko im god šta kaže ona vjeruju, nego je krivnja na PASIVNOJ ULEMI. (ovo pasivna ulema sam posudio od moga dosta jednog koji tako često voli reći, a je ne znam bolje)
Zašto je ulema pasivna? Kako da ti mudri ljudi nisu vidjeli kod očiju?
Pa tako što oni za svaku sofru sjedaju, ne bore se sa svojim nefsom i prohtjevima dunjalučkim , a u koji god grad dođu, dođu "da jedu"
Međutim hz.Hidr u onom gradu nije jeo, nisu im dali , jer Hidr -mudrost je samo sa Hakkom , a ljudi i zajednice ne vole istinu . Ne vole takvu ulemu , ne zovu ih na ručkove i iftare ...a Hidr na to ne obraća pažnju nego zida zid ŠERIJATA na blagu hakikata, da ga nebi svijetina razgrabila
a to NIJE NJIHOVO nego od dva brata, koji su kao ona dva mora zahir i batin
Prenosnik, ti si pao na ovome zidu , kao i ja , samo su tvoji razlozi kao u ove uleme , ono daj da se pokažem "znalcem" , a ništa mudžaheda pa kad su ti zahir i batin odrasli, ti došao tamo ,a ono nema blaga, nema ničega ...a ne može ga ni biti bez zida
Slično je i kod mene što se tiče zida, ja ga moram još zidati i paziti se pohlepne svjetine da mi ne raznesu blago jer oni bi samo da ti uzmu tvoje, sažvaču i ispljunu . Hvale te dok im daješ badava, čim nema , izdaće te
Zato ću ja sad završiti sa pisanjem na ovoj temi , a vi hoćete zaključati nećete , nije do mene

asurbanipal wrote:Samo da poselamim raju...

EYEDEEN wrote:Selamu alejkum, braco i sestre,

Vehabije su se toliko potrudile da ucine dostupnim toliko knjiga za download u PDF formatu, dok sufije nisu. Ili se meni cini?

Ima toliko knjiga koje bih volio imati, a nema ih se nigdje skinuti u PDF formatu i besplatno.

Kao npr. od Mehmeda Karahodzica, Bugarija, Ibn Arebija, Rumija, itd...

Znate li neki portal koji ima njihovih knjiga za free download ili o sufizmu opcenito i od islamskih velikana/sufija?

Hvala.

zijancer wrote:
izvinjavam se ako cu dodati paradajz sos u pitu od jabuka, ali
ali
ako postoji jedna stvar koja skroz zbunjuje, bila bi to iblisova reakcija u cijeloj prici
nije ni pokusao traziti oprost
umjesto toga, on trazi..hm

prenosnik wrote:towelie, ako sam dobro shvatio, hoces nam reci da je ibn arebi degradirao muhameda postavljajuci ga na prvi od cetiri stepena spoznaje (mlijeko umjesto vode, meda, vina...). slazes se sa njim?

prenosnik wrote:aha, ides ulicim, nadjes tekst na kom pise "sufijski" i sjetis se sufija sa foruma, njima ce dobro doci, odes tamo i nalijepis im taj tekst, upise ti se jedan sevap, a sta u njemu pise tebi nije bitno

prenosnik wrote:pa to je samo poziv da se odredis prema tekstu...

The Rose of Paracelsus

Down in his laboratory, to which the two rooms of the cellar had been given over, Paracelsus prayed to his God, his indeterminate God - any God - to send him a disciple.
Night was coming on. The guttering fire in the hearth threw irregular shadows into the room. Getting up to light the iron lamp was too much trouble. Paracelsus, weary from the day, grew absent, and the prayer was forgotten. Night had expunged the dusty retorts and the furnace [2] when there came a knock at his door. Sleepily he got up, climbed the short spiral staircase [3], and opened one side of the double door. A stranger stepped inside. He too was very tired. Paracelsus gestured toward a bench; the other man sat down and waited. For a while, neither spoke.

The master was the first to speak.

“I recall faces from the West and faces from the East,” he said, not without a certain formality, “yet yours I do not recall. Who are you, and what do you wish of me?”

“My name is of small concern,” the other man replied. “I have journeyed three days and three nights to come into your house. I wish to become your disciple. I bring you all my possessions.”

He brought forth a pouch and emptied its contents on the table. The coins were many, and they were of gold. He did this with his right hand. Paracelsus turned his back to light the lamp [4]; when he turned around again, he saw that the man’s left hand held a rose. The rose troubled him. [5]

He leaned back, put the tips of his fingers together, and said:

“You think that I am capable of extracting the stone that turns all elements to gold, and yet you bring me gold. But it is not gold I seek, and if it is gold that interests you, you shall never be my disciple.”

“Gold is of no interest to me,” the other man replied. “These coins merely symbolize my desire to join you in your work. I want you to teach me the Art. I want to walk beside you on that path that leads to the Stone.”

“The path is the Stone. The point of departure is the Stone. If these words are unclear to you, you have not yet begun to understand. Every step you take is the goal you seek.”

Paracelsus spoke the words slowly. The other man looked at him with misgiving.

“But,” he said, his voice changed, “is there, then, no goal?”

Paracelsus laughed.

“My detractors, who are no less numerous than imbecilic, say that there is not, and they call me an impostor. I believe they are mistaken, though it is possible that I am deluded. I know that there is a Path.”

There was silence, and then the other man spoke.

“I am ready to walk that Path with you, even if we must walk for many years. Allow me to cross the desert. Allow me to glimpse, even from afar the promised land, though the stars prevent me from setting foot upon it. All I ask is a proof before we begin the journey.”

“When?” said Paracelsus uneasily.

“Now,” said the disciple with brusque decisiveness.

They had begun their discourse in Latin; they now were speaking German.

The young man raised the rose into the air.

“You are famed,” he said, “for being able to burn a rose to ashes and make it emerge again, by the magic of your art. Let me witness that prodigy. I ask that of you, and in return I will offer up my entire life.”

“You are credulous,” the master said. “I have no need of credulity; I demand faith.”[6]

The other man persisted.

“It is precisely because I am not credulous that I wish to see with my own eyes the annihilation and resurrection of the rose.”

“You are credulous,” he repeated. “You say that I can destroy it?”

“Any man has the power to destroy it,” said the disciple.

“You are wrong,” the master responded. “Do you truly believe that something may be turned to nothing? Do you believe that the first Adam in paradise was able to destroy a single flower, a single blade of grass?”

“We are not in paradise,” the young man stubbornly replied. “Here, in the sublunary world [7], all things are mortal.”

Paracelsus had risen to his feet.

“Where are we, then, if not in paradise?” he asked. “Do you believe that the deity is able to create a place that is not paradise? Do you believe that the Fall is something other than not realizing that we are in paradise?” [8]

“A rose can be burned,” the disciple said defiantly.

“There is still some fire there”, said Paracelsus, pointing toward the hearth. “If you cast this rose into the embers, you would believe that it has been consumed, and that its ashes are real. I tell you that the rose is eternal, and that only its appearances may change. At a word from me, you would see it again.”

“A word?” the disciple asked, puzzled. “The furnace is cold, and the retorts are covered with dust. What is it you would do to bring it back again?”

Paracelsus looked at him with sadness in his eyes.

“The furnace is cold”, he nodded, “and the retorts are covered with dust. On this leg of my long journey I use other instruments.”

“I dare not ask what they are,” said the other man humbly, or astutely.

“I am speaking of that instrument used by the deity to create the heavens and the earth and the invisible paradise in which we exist, but which original sin hides from us. I am speaking of the Word, which is taught to us by the science of the Kabbalah.”

“I ask you,” the disciple coldly said, “if you might be so kind as to show me the disappearance and appearance of the rose. It matters not the slightest to me whether you work with alembics or with the Word.”

Paracelsus studied for a moment; then he spoke:

“If I did what you ask, you would say that it was an appearance cast by magic upon your eyes. The miracle would not bring you the faith you seek. Put aside, then, the rose.”

The young man looked at him, still suspicious. Then Paracelsus raised his voice.

“And besides, who are you to come into the house of a master and demand a miracle of him? What have you done to deserve such a gift?”

The other man, trembling, replied:

“I know I have done nothing. It is for the sake of the many years I will study in your shadow that I ask it of you - allow me to see the ashes and then the rose. I will ask nothing more. I will believe the witness of my eyes.”

He snatched up the red rose [9] that Paracelsus had left lying on the table, and he threw it into the flames. Its color vanished, and all that remained was a pinch of ash. For one infinite moment, he awaited the words, and the miracle.

Paracelsus sat unmoving. He said with strange simplicity:

“All the physicians and all the pharmacists in Basel say I am a fraud. Perhaps they are right. There are the ashes that were the rose, and that shall be the rose no more.”

The young man was ashamed. Paracelsus was a charlatan, or a mere visionary, and he, an intruder, had come through his door and forced him now to confess that his famed magic arts were false.

He knelt before the master and said:

“What I have done is unpardonable. I have lacked belief, which the Lord demands of all the faithful. Let me, then, continue to see ashes. I will come back again when I am stronger, and I will be your disciple, and at the end of the Path I will see the rose.”

He spoke with genuine passion, but that passion was the pity he felt for the aged master - so venerated, so inveighed against, so renowned, and therefore so hollow. Who was he, Johannes Grisebach, to discover with sacrilegious hand that behind the mask was no one?

Leaving the gold coins would be an act of almsgiving to the poor. He picked them up again as he went out. Paracelsus accompanied him to the foot of the staircase and told him he would always be welcome in that house. Both men knew they would never see each other again.

Paracelsus was then alone. Before putting out the lamp and returning to his weary chair, he poured the delicate fistful of ashes from one hand into the concave other, and he whispered a single word. The rose appeared again.



NOTES:

[1] The subtitle – “Mystical Story Examines the Tests Disciples Must Face in Their Spiritual Journey” - has been added by us. “The Rose of Paracelsus” is reproduced from “The New York Times Review of Books”, August 13, 1998. We have compared the text to the Spanish language original in the volume “La Memoria de Shakespeare”, Biblioteca Borges, Alianza Editorial, Madrid, España, 1997-2008, 82 pp., pp. 51-60. Original title: “La Rosa de Paracelso”.

[2] “Athanor”, in the original text: the alchemical furnace.

[3] The spiral staircase is a Masonic and occult symbol. It represents a bridge between the sky and the earth; the divine world and the material one.

[4] There is a symbolism in these words. In order to light the lamp, the master turns his back to money and to all that it represents.

[5] The rose and the cross, or the blessing and the suffering, are two aspects of life for students of esoteric philosophy. In the first pages of “The Voice of the Silence”, by H. P. Blavatsky, this warning is made to the disciple: “… Thy Soul will find the blossoms of life, but under every flower a serpent coiled”. (Theosophy Co. edition, pp. 6-7)

[6] Faith. In Spanish, Borges wrote “fe”, “faith”. In the version of “The New York Times Review of Books”, the word used is “belief”.

[7] Sublunary world. In esoteric philosophy, the term “sublunary” applies to the physical world and to the mortal dimensions of life. The Moon relates to the lower self, or mortal soul. The Sun inspires the higher self or spiritual soul; and the Earth provides humanity with physical bodies. Upon emphatically speaking the words “here, at the sublunary world”, the candidate to disciple indirectly indicates he remains in the world of the lower self, and therefore is not ready for any true discipleship.

[8] This short paragraph suggests two central ideas in esoteric philosophy, both of which are taught in the work “The Secret Doctrine”, by Helena P. Blavatsky: 1) Deities have to follow the Universal Law, and they are bound to work under it in every aspect; and 2) The “fall from paradise” - the loss of that primordial wisdom to which humanity had access one day - took place at the mental plane, and is transitory. In due time, humanity will recover its primordial spiritual state.

[9] “Red rose”, or pink, thus in the Spanish original version.