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Sufi Conference 2008 - Chambers of the Heart - Llewellyn Vaughan-Lee

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Chambers of the Heart So this morning I want to talk about the mystical secrets of the heart. Most people who are not involved in esoteric practices live their life, almost entirely, within what the Sufis call the world of creation, the world of the five senses: the physical, emotional, mental world. It's what people call life. And they only rediscover their spiritual body, their spiritual nature, their true self when they die, when they leave behind the physical body and, a little bit more gradually, the ego consciousness. Then, they rediscover their spirit nature, their light body. I think this is what people experience in near death experiences when they go through the tunnel, and they discover this light at the other end of the tunnel which is the light of the Self, the light of their spiritual nature. And so it has really been since humanity was first given consciousness, and along with that gift of consciousness humanity was also given these secret esoteric sciences that belong to every true mystical, spiritual path. Through these sciences and the practices that go with them, we are given the opportunity to discover, to experience, to live this spiritual body while we are still present in this physical world. To experience, to live this extraordinary secret that belongs to humanity, that belongs to creation; that it is not just the physical world, it is not just the planes of creation. There is this saying --which I love very much-- which kind of points to this, "God said through the Holy Prophet, 'Man is My secret and I am his secret. The inner knowledge of the spiritual essence is the secret of My secrets. Only I put this into the heart of My good servant and none may know his state other than Me.'" It is this secret of secrets! and if Sufism is about anything it is about using love to discover and to live this secret of secrets which is actually who we really are. We are not just physical, emotional, mental beings living in a physical world. Over the centuries Sufism has developed a science, an esoteric science, to give us the opportunity to live this other dimension or --as Sufism has discovered-- these other dimensions of what it really means to be a human being. Remember, that in Sufism there is one person alive on the planet at any time who is called the qutb, the pole, who actually lives the real potential of what it means to be a human being. There is only one person on this planet at any time who lives the real mystery of what it actually means to be a human being; who lives the full potential of a human being, and that is an extraordinary realization or awareness to have. And so the Sufi path is, in a way, stepping stones to discover, to live --as much as we are able to-- what it really means to be a human being; to be a true human being, a real human being. Sufism is of course a path of love, so Sufis use the energy of love to make this journey, to make this unveiling, to make this gradual realization and they also use the heart. Other esoteric paths, for example, might use the brow chakra or they might use other ways to access the spiritual dimension, the spiritual body of the human being. For example, there are Taoist practices in which the light is circulated throughout the physical body in different ways. Sufism uses love and it focuses on the heart. And one of the discoveries of Sufism --this esoteric science of the spiritual dimension of the human being-- is that within the heart there are different centers, different spiritual bodies, called latîfah. Different Sufi schools have used different practices to awaken these latâ'if, to work with these spiritual centers within the heart. In the particular Sufi school to which I belong, we don't work with the individual centers, we just work with the heart as a whole; we just go within the heart and surrender to the heart, and allow the heart to evolve itself through us, to open itself through us and through the grace of the tradition. But at the same time these different spiritual centers are a beautiful model of the journey. And so I just want to explore in my own understanding --this just comes from my own experience of what these different centers within the heart mean and how they are experienced and how they relate to the journey. So to begin with: the soul which is what the Sufis call the nafs, the lower nature, and the physical frame, physical body, are located in the world of creation while the world of divine command contains five latîfahs. The world of divine command is the Sufi expression for the spiritual realm. It falls directly under the command of Him whom we love. The world of creation functions slightly differently. The first, the outermost center is called the Heart, the Qalb. My pronunciation, it will be wrong so please forgive it. And it is described as being active; this is the first real experience one has and it belongs to that experience of love and longing that, for many of us, begins the journey. Something awakens within the heart: this longing, this secret passion --one can call it divine discontent, if you like. But for us, it has this quality of longing; we want something we don't know what it is we want and it is really one of the first mysteries we encounter. "What is this longing?," " Where did it come from?," "What is it doing to me?," "What is it that I long for?." "I long for an invisible Beloved." At the beginning one often projects it onto another person, onto the teacher, onto… but it really is of course longing for God, longing for that which you cannot name, for that which you cannot see, for the heart's deepest desire. Longing for union; it is a very, very, very powerful passion. I think, it is the greatest passion a human being can ever experience. Rumi said: "It is burning of the heart I want. This burning which is everything. More precious than a worldly empire because it calls God secretly in the night." And why in the night? Because for many of us we live busy outer lives and the night is the one time in which the outer world... You can in a way close the door to the outer world and you go within the heart, and you stay with those feelings within the heart that have been awakened, this crazy, crazy passion, this longing that grips you in the core of your being --eventually it goes into every fiber of you, into every vein of the body. It is incredibly, incredibly powerful. You can cry, and cry, and cry; you don't even know why you are crying. Mrs Tweedie brought back from India, as a memento, a little white handkerchief and she said: "When I went to India it was a blue handkerchief, but it became bleached with all the tears I cried when I was with my Sheikh." There is a Persian poem, "The world was full of beautiful things until an old man with a beard aflamed my heart with love and longing. Now, how can I look at the world around me when it hides the face of my Beloved?." That is this love, this passion! Sometimes it is awaken directly by the teacher; sometimes it is awakened invisibly in the night. That calls to you, that burns you, that destroys you. That is this primal passion of the soul. And it is a secret. At the beginning you don't want to talk about it to anybody; it is like the most intimate love affair, it is inside your heart. I always felt that every other relationship comes from the outside; somebody has to get to know you, they come closer, and closer, and closer but this love affair comes from the inside of the heart which is why it makes you feel incredibly vulnerable; why it is so painful, why it is so blissful, why it is so tender, why it makes you feel so vulnerable. Abu Sa'id said: "My secret will be a secret," the Friend said. "Your bloodied shirt no one will see, when the heart bleeds. No one will wake with your moan late at night, the smoke from your heart, burning in this fire, no one will detect." And these are not just nice poems, you know! That's why the Sufis use the word blood again, and again, and again. Like Abu Sa'id said: "There has to be blood." This first experience of divine love is incredibly painful, as much as it is intoxicatingly sweet. And it is lived. It is, they say, the greatest passion a human being can ever have, and it grips you, and it takes you, and it burns you. It is like dying from a thousand cuts. And it is intoxicating; and some days it is just painful, or some weeks or some years it is just painful and then it is so sweet --you never knew anything sweeter-- and that sweetness can last for a moment, it can last for an hour, it can last for a day. You can't live with it, sometimes, longer than a moment because it is so intoxicating this love and longing. The human heart is extraordinary where it can take you, what it can bear. And this, friends, is just the first outermost chamber of the heart. And it is so intimate, "You run between the heart and its sheath As tears run from the eyelids." As close as the tears are to the eyelids is this love, is this longing, are these tears in the heart and the heart cries and this is the awakening --the real awakening. That is a burning, that is a passion, that is a love affair and this really wakes up the human being like you have never been woken up before; woken up by tears, woken up by love, woken up by ... Sometimes it is actually a physical pain in the heart that grips you because the spirit body, the body of light that it belongs to, touches the physical body or it touches the etheric body and that touches the physical body, and you can feel this pain in the heart. You won't have a heart attack from it but almost. So this is the Heart, the Qalb. This is the outermost chamber of the heart. That takes you --that fire, that passion, that longing-- takes you to the next chamber of the heart, the Ruh, the Spirit. And this is quite an extraordinary thing because, suddenly, you realize that this longing has taken you to a certain light within you that you weren't aware of before. It has a quality of tranquility, has a quality of peace, has a quality of quietude. It is a light that really belongs to God that is inside of you. The passion was your passion. Yes, it was a passion for God, it was a longing for God but it belonged to you. In a way it belonged to your nature --you are the one who longed for God. Although some Sufis would say that is actually an illusion, it is God who longs for Himself within you. But it comes in the blood, it comes in a way much closer to the plane of creation, much closer to the sensible tangible world, that's why you can feel the pain in the physical heart. The Spirit is different; the Spirit has this quietude, has this tranquility. As far as I have experienced it, it is this moment when the longing inside of you, the light that rises up inside of you, meets this other light. There is this beautiful expression, "Light rises toward light and light comes down upon light until it is light upon light." And it's as if the longing in you attracts you to this other, much stiller center placed within you which is your Spirit; which has a quality of peace, has a quality of tranquility, has a quality of just being and it is there and in fact --as the practices develop, as the path goes deeper-- you learn to work with that Spirit, you work with that light. You take it into yourself, it changes you. But it has a very different quality to the... For me, after many, many years of this longing, of this passion, of this, sometimes despair and craziness... then to find this stillness, this peace... "O soul at rest, returned to thy Lord, well pleases and well pleased. Enter as My servant." This is really when you enter into the divine mystery rather than just your mystery. The Spirit is this stepping stone, this place where the two worlds meet in that sense. It is a very beautiful unveiling, a very miraculous unveiling. Suddenly after all of the passion, all of the tears, there comes something else. Mrs Tweedie described it very beautifully when in her first experience of it, when she said suddenly in her heart there was this still, blue flower, infinitely sweet. She suddenly found it there after crying, and complaining, and being beaten by her teacher into the dust. Suddenly this other quality was there, for her she experienced it like this flower, this blue flower. It is a very, very different quality. It is really the first taste of one's divine nature. The longing is a longing for your divine nature. Yes, you can say it is longing for God, but God is such an enormous reality that at the beginning, anytime in the journey really, you cannot comprehend. So in a way, the longing is for your own divine nature, for that light, for that something within you that is eternal, that is not caught up in the comings and goings of this world, in all of the dramas of this world. As I say, you long for it, you cry for it, you bleed for it, and then you begin to taste it, you begin to feel it --this quality of tranquility, this quality of peace. It is so silent! After all of the dramas and tears, after all of the sleepless nights, something else is present, and this is this mysterious meeting of light upon light, when it is your divine substance you begin to experience. It has nothing to do with the comings and goings of the outer world. I remember one of the experiences I had of it, was just this peace. It's called "the peace that passes understanding" because it is a gift. And suddenly the days were just full of peace, whatever happened there was this peace. It was just there, it was present, it was like a cloak, around me, as much as it was something silent within me. And it is a gift. All of these states are a gift, even the pain at the beginning is a gift. So that second latâ'if is the first taste of the spiritual being that is actually you. The heart awakens you to it, but the Spirit, --the one is really a Spirit-- and the peace, the tranquility, the soul is at rest. You have found something that is real, and nobody can take it away from you. Yes, of course it will be veiled; you don't stay with these states forever. You are drawn back into the world and then you are drawn deeper. You are drawn back into the world and you are drawn deeper but once you have opened yourself to this, once this center within the heart has been opened then, somehow it is always there underneath, within you undisturbed. That is the second center in my experience. The third center belongs to Sirr, to the Mystery. Its color, they say, is white and it belongs to intimacy with God. It is the great secret of humanity, of the Sufis --this Sirr, this secret-- that we are one with God. You are just with God, every moment of every day you are with God. It is a secret, I suppose you could say, of divine union but divine union seems a kind of theoretical term for this extraordinary intimacy. I love this poem by Rabia when she says, "O God, the stars are shining, all eyes are closed in sleep, the kings have locked their doors, each lover is alone in secret with the one he loves and I am here too, alone, hidden from them all, with you." You are with your Beloved. This is when the love affair becomes real, when it becomes tangible, when it becomes something that just lives inside of you with every breath. It is intimate, it is oneness, it is love, it is so tender! He is your friend, He is always with you --even when you are left alone He is with you. It is a meeting of lovers; the longing has faded away. It is strange because you cried so much, it hurt so much, and then it fades. You think when you are going through it: How can you last, how can you survive this longing, this bleeding, this pain? and then it fades away. And it is, "Yes, I remember". You look in your diary, you look in your dream journal and you say: "Oh yes, I remember those days." Maybe you wrote some poems. But, when you are taken into this secret, into this intimacy, it is... ... The nearest equivalent I think, is a woman in childbirth because the pain is so excruciating. Of course I´ve never experienced it directly, but I have seen both, my children and my grandchildren being born, and the pain is so excruciating. And yet, when the child is put in the arms of the mother, the pain fades away. And this pain of longing that say last for years, that you think will never end, suddenly your Beloved is present in your heart. This love affair is this intimacy, this sweetness. You are alone with your Beloved; the world can come and go, ten thousand worlds can come and go and it doesn't matter because you are where you belong. It is so sweet, it is the tenderest moment. And like any love affair, you always remember the first kiss because it is so unexpected... I remember myself --it was like butterfly wings on the edge of my heart. I must have been 28 or something I remember, soon after my father died. Suddenly in meditation there were these butterfly wings on the edge of my heart, and the sweetness was unbearable, and the sweetness went through every cell of the body, every fiber of my being and this was just a little touch of this intimacy, a little touch of this closeness, this extraordinary secret that we are one with God. "Your image is in my eyes, Your name is in my mouth, Your dwelling place is in my breast. How could You be remote from me?" You are with your Beloved, He is yours, you are His. It is this oneness, it takes you. Sirr actually is really, in a way, when the mystical journey begins because it takes you finally out of the world of duality, out of the world of separation into the oneness that belongs to your divine nature. They say that until you reach that stage, you are just a traveller on the road of intent, you are aspiring to be a Sufi, but a real Sufi is someone who swims in the ocean of unity. Like this saying I quoted from Ibn l' Arabî, "Union is the very secret of servanthood." And of course we are His servants, and within the secret of being His servants is the secret of oneness, because that real service comes from a place of oneness. This is, if you read the ancient Sufis, really when the mystical journey begins. When the secret has been awakened it begins to change the whole of you, it begins to change even the mind, even the body. It's called Sirr, it is the secret. In some schools they say you can only access this when you have been given this substance by your Sheikh, which is called Sirr also. That you need to be given this substance to step out of the world of duality into that oneness, into that intimacy, into that completeness. On your own you cannot find it --the ego cannot go beyond the ego, the mind cannot go beyond the mind-- but you can be given it, you can be taken there. This is again where all of your efforts fall away because in intimacy there can't be effort. You have to be taken into the embrace of your Beloved. He comes to you, He takes you. And it is so sweet, it is so tender. Fakhruddin' Iraqi has written a lot about these states. There is a beautiful little book called "Divine Flashes" and in one of them he says, "'Whose beloved are you?" I asked, "You, who are so unbearably beautiful?" "My own," He replied, "for I am one and alone love, lover, and beloved. mirror, beauty, eye." There is only one; there never was you. It is only one, it is only His intimacy with Himself, His closeness with Himself, His revelation of His own divine oneness. And we are allowed to experience it; this is Sirr, this is the secret, this is within our hearts. This is part of our mystical heritage; this is what we are born with in potential, to be present in that secret of lover and Beloved; to live it, to breath it, to love it. Then you want nothing else, you are absolutely complete. How can you want more than to be with your Beloved, to be merged into your Beloved, to be lost in your Beloved, to be there present with your Beloved? And then everything you look is about that, because the oneness within your heart is also oneness within life. Wheresoever you turn, there is the Face of God, there is your Beloved. Of course, again, you can't live consciously in those states for long, because everyday life becomes far too difficult when everything is your Beloved. But from time to time the veils are lifted and you are taken back there, you are reminded of it. Your Lover takes you into His bedchamber again. It doesn't make sense to the mind; it doesn't make sense to all of the struggles, and all of the dramas of life because this is a secret, this is something else, it is so different! it is in your heart, it is in life. Every moment of every day it is there, it is present and this is really the secret of the Sufis --the secret of mystical oneness. And many, many Sufis have written about it in many different ways, and it is always the same, and it is always unique because it is your experience, it is your Beloved. It is how it is for you. And yet, at the same time, it is His experience of Himself. "I am one and alone, lover, loved, and beloved, mirror, beauty, eye." He is the lover inside you, He is the Beloved inside you. He is the meeting inside of you. So it is the most intimate experience you will ever, ever have and yet it doesn't belong to you; it can't belong to you because it is His secret. "Man is My secret and I am his secret, and that is the secret of secrets." You can call it merging, you can call it by a thousand names. You taste it, you smell it, you are immersed in it. It is part of the mystery of the heart and you want to remain there forever, and one moment is like a thousand years. But it is not the end of the journey. Sometimes, I think it would be easier if that was the end of the journey. If that oneness, that love... If you just stayed with that, you would want nothing else... But in the Sufi science of the heart, that is just the third latâ'if. The fourth is known as the Arcanum, Khafi. It has the qualities of negation, and its color is black; it is connected with the absence and extinction of self. To get to the secret the ego has to bow down; the ego that says: I, me, mine has to bow down before something greater. But the real extinction takes place beyond that. It is terrible, it is beautiful, it is unbearable, it is intoxicating. Everything in you is extinguished; everything in you is lost. There is this beautiful saying of somebody who came looking for Bayazid Bastami, and he knocked on Bayazid's house and Bayazid opened the door and he said: "I am looking for Bayazid" and Bayazid said: "Yes, I am also looking for Bayazid. I have been looking for him for the past twenty years and I haven't found a trace of him." And it is said that when Dhu 'l Nun, the great Sufi, heard this story he said: "Yes, he is lost in the company of those who are lost in God." In a strange way, in the first stages of the journey you get given; you get given longing, you get given peace, you get given finally this intimacy, this incredible sweetness, this oneness and then, it gets taken away. This is the extinction; this is when you become lost. You become lost from yourself, you become lost from your teacher, you become lost from the universe you knew. I suppose it is called fanâ, but fana in an ultimate way. It can be incredibly violent. One doesn't normally talk about violence on the mystical path. It is of course much misunderstood, but it is like being torn into little strips and then those little strips being blown to the wind and you kind of said: "Hey that was me, that was my spiritual practice, that was everything I gave everything for." Or it is being like absorbed in a black hole that takes away all of your light and you are nothing. It is a bit like the very first experience I ever had of the path, in a way, when I was 19 and I met Mrs Tweedie at this spiritual talk on Mathematics. I didn't know who she was; I was invited by some friends. In the talk, I was sitting behind this old lady with her white hair tied up in a bun. I was introduced to her in the aisle of the talk, like here; it was in London. Afterwards, shaking hands, looking at her... I remember nothing of that except, she gave me one look of these piercing blue eyes and in that moment I had the physical experience of becoming just a piece of dust on the floor. I thought I knew so much about spiritual life: I'd meditated, I had done yoga, I had some experiences in meditation, I'd read some spiritual books and I became just a piece of dust on the floor. And it wasn't till I think almost 8 years later, when I read this saying, "You have to become less than the dust at the feet of the teacher." You have to be wiped off, wiped off the floor, wiped away completely. Then you can be lost. At the beginning it is terrible; afterwards, you want nothing more but to be lost even more than you were lost before. It is extinction, it is... It is far more intoxicating than love. You don't think anything can be more intoxicating than the sweetness of love, but the bliss of extinction. "You are a placeless fire. All places burn away in, a whirlpool of Nowhere, Drowning me deeper, deeper." A whirlpool of Nowhere... It is unbelievably intoxicating to be completely dissolved. It is not just the ego that is dissolved, it is your very substance is dissolved. The Self is dissolved, all of your light is dissolved, it all goes; it is all lost in this whirlpool of Nowhere. You are extinguished. Abu Sa'id said: "For many years in every way I've sought a sign of God. When I saw what I was seeking, I became lost. I became a drop in the ocean. Now I am lost behind the secret's curtain. The lost person doesn't find again what was lost. Since you've become lost, what can you find of what was lost? Since the road is closed what can you find behind the curtain? Mohammed said to the world traveler who is seeking God: 'As long as you are with yourself, there is no path. As long as one hair of you remains, intoxication and longing are your lot. But if you have extinction, fana, you must become nothing in the Being of God. Be a shadow which has disappeared in the sun, become nothing. As long as one hair of you remains, intoxication and longing are your lot'" So this is a stage beyond longing, beyond intoxication, beyond sweetness. Because there is nothing, there is nobody there to experience anything. It is all gone like a drop in the ocean, like a shadow in the sun or like a candle in the sun. It is gone. Your light is gone, your being is gone, your Self is gone. Extinction means extinction. Like my Sheikh said: "There is nothing but Nothingness." It is terrible, it is beautiful, it is unbelievable. You awake somehow at this stage in the heart this incredibly destructive energy that belongs, I only say, to the dark side of God because it has to destroy everything, every hair on your body. Nothing exists there, nothing. It's the dark light of the "Deus absconditus." Even every concept you have of God is gone; every image you had of yourself, of the journey is gone. It is interesting that they discovered in Astrophysics that at the center of the galaxy there are these black holes --this vast black hole-- and it is like that; in the very center of one's self, in the core of one's being, in the heart, there is this black hole that absorbs all of the light, that takes you beyond, beyond, beyond. This is of course not for the faint hearted, not for those who want to remain true to their spiritual experiences. But I don't know if you have a choice; I never understand that, if you have a choice. I can see why you would want to remain for example, in the Spirit: in that peace, in that tranquility; why you'd want to remain in the intimacy, in the secret; but this other chamber of the heart, you are drawn into. Bayazid said: "The third drop is the ocean of secrets, neither soul nor body exists there, without doubt the place of the universe's unity is there. Become without self for there is found." There is a wholeness there beyond our comprehension; not a wholeness of things coming together, not that beautiful sweet secret; a much vaster wholeness, a much more immense wholeness which is beyond our comprehension; which has to do with being lost in God, which has to do with this incredibly powerful mystical state. God answers Dhu'l Nun as to how long he still wishes to kill the man of God, --Remember? I said it was violent. "I kill him... and if he has disappeared completely, then I show him the sun of My face... When the shadow disappeared in the sun, then he became nothing --and God knows best." So this is terrible and beautiful, this Arcanum, this latâ'if in the heart and it is really a stepping stone to the final, innermost center what the Sufis call, the Super Arcanum. While the color of the Arcanum is black, the color of the Super Arcanum, this in the very center of the breast, is green. And that gives an indication of what is this innermost center; if there is an end of the journey of no end it is found there, because green is the color of Truth. Green is always for the mystic, for the Sufi, a color of Truth; one thinks of the emerald mountain which is the mountain of spiritual ascent. This is not a truth of the mind, this is not a truth of knowing anything; this is real truth, this is Ultimate Truth. This is what the path gives you access to. It is beyond extinction. "I kill him and if he has disappeared completely, then I show him the sun of My face." That is an image of Truth --the sun of His face. Of course you cannot have any words to describe that Truth; it is not about extinction anymore because the wayfarer, the lover has gone. Nothing remains. Yes, there is an outer shell to be present in this world if it is His grace to be present in this world. There is a mind just to function in this world, but there is something so primal within! It is like this Alif, this one stroke of the pen of divine command, that is His Truth, not our truth anymore. You have been extinguished; it is no longer your truth, it is Truth. The only way I can describe it is just to say that it is completely other than anything you think you can imagine. It is so terrifying because it is so other! It is not a nice garden of the soul with roses and nightingales. Your hair would turn white in a moment. Yes, it is real! real with the capital R. It is what is beyond, and beyond, and beyond or for the Sufis: within the heart, within the heart, within the heart and its color is green. It is, as they say, the sign of annihilation and consummation. You have been annihilated; even every aspect of your spiritual self has been annihilated. But something... I don't like to use the word presence because... There is something, "Other" that the mystics would call truth with the capital T, that would call reality with the capital R. And the beauty of it is: Sufism, over 1000 years or more, has charted the way to get there; has developed this extraordinary science of love hidden from humanity; those are the secrets that have been hidden. If you think Al-Hallaj was martyred because he dared to talk about unity; because he dared to talk about Sirr, about that secret of divine oneness, "I am He whom I love, He whom I love is me." And he went even further, "Anâ 'l-haqq, I am the Truth" That Truth! And he was martyred; and when Junayd was told about it he said: "He said what should have been kept secret." So those are the secrets of this brotherhood of mystics; that is the heritage you have been given, we all have been given. These centers within the heart, this understanding of what it really means to be a human being. And to think that there is just one man in the world, the qutb --one man or woman-- who lives that, who lives that completeness to hold it for the rest of us; to hold that Truth, that knowing, that being, that ... beyond of the beyond... And it all begins with this spark in the heart. It all begins with this longing, what the Sufis call "tauba", this turning of the heart; when the heart turns away from the world and turns back to God and begins to seek the secret of what it really means to be alive. Not to wait for the pearly gates but here and now with the breath, with one's meditation, with the zikhr, with the practices. And those are the roads that take you there until you are lost and the journey takes itself where it goes. So I just wanted to share with you a little of my experiences of this journey; to put it in this context of these chambers within the heart, from the longing to this light that is given to you, that is yours given back to you. That then takes you into this secret, into this intimacy, into this tenderness, into this love, into this...beauty. And then beyond, into this dark hole of extinction that is far more intoxicating than love, into which everything goes. And then, what is beyond --the green, the Truth, the annihilation and consummation that is there at the end of the journey of no end. "Man is my secret and I am his secret. This inner knowledge of the spiritual essence is a secret of My secrets. Only I put this into the heart of My good servant, and none may know his state other than Me."

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Duration: 53 minutes and 33 seconds
Country: United States
Language: English
Views: 2,322
Posted by: oneness on Dec 23, 2009

Llewellyn Vaughan-Lee outlines the spiritual journey on the Naqshbandi Path as an unveiling of the chambers of the heart, from the awakening of longing to the annihilation in Absolute Truth.

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